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Rabbi Eliezer Ben Zion Bruk, z”l, (?-1985). Musar The Revival of Musar: for Our Times: A Modern Movement By Alan Morinis The Missing Ingredient

usar is a little-known and but seldom as anything more than a in musar has one hundred students, and less practiced Jewish discipline making subject on the curricula of some yeshiv- I am aware of at least a dozen similar its way back onto the Jewish agenda in a ot. Typically, a few lines of a classic programs running in various cities. way not seen since the Musar Movement musar text would be expounded, but Musar study groups can also now be Photo: Joel Orent of nineteenth-century Europe. By musar, this is only a pale shade of the teach- found in cities across North America, I meanM the teachings and methods that ings, personal practices, deep introspec- from Danbury, Connecticut, to were part of the Musar Movement start- tion and intense exercises that were Portland, Oregon. Such groups, which ed by Rabbi Yisrael Salanter in Lithuania integral to musar in prewar times. meet in private homes, synagogues, around 1850 (though some musar texts Musar learning and practice is once yeshivot and kollelim, are delving into and practices are much older). Musar’s again taking root. Currently, hundreds classic musar texts like Chovot purpose is to help people understand the Halevavot (The Duties of the Heart by ways of the soul and to guide them in Rabbi Bachya ibn Pakuda) and Mesillat overcoming the obstacles that keep them Yesharim (The Path of the Just by Rabbi

Photo courtesy of Agudath Israel Archives from inner wholeness (shelemut), holi- Musar study groups can now Moshe Chaim Luzzatto). These groups

Photo courtesy of Agudath Israel Archives Rabbi Yosef Leib Bloch, z”l, ness (kedushah) and closeness to God. are also bringing to life the methods Rabbi Yerucham Levovitz, z”l, (1860-1930). Only a generation ago musar seemed be found in cities across that were developed in musar circles in (1875-1936). destined for oblivion. So many of the past centuries, including contempla- teachers and institutions that were the North America, from tion, chanting, diary keeping and other cornerstones of musar learning and practices. Additionally, several musar- t has been 120 years since Reb Yisrael pains of others. He taught us that the prohibition practice had been swept away in the Danbury, Connecticut, to focused societies have recently been Salanter passed away. Though he was recognized against causing pain to others is every bit as severe ravages of the Holocaust. Then, after founded. The AishDas Society, started by thousandsI and lived long after the advent of as the prohibition against eating pig. Reb Yisrael the War, musar fell into neglect as the Portland, Oregon. in 1994 by Micha Berger of Passaic, Jewish world focused on rebuilding the and probably thousands of people are New Jersey, is committed to advancing photography, there are no photographs or portraits was also a subtle and profound thinker [See Mark basic institutions of communal life, like learning musar. This past June, over meaningful worship and mitzvah-obser- of him (for that was his wish). He shunned the Steiner, “Rabbi Israel Salanter as a Jewish yeshivot, mikvaot, et cetera. This was one hundred people attended a forum vance in the Orthodox Jewish commu- spotlight, yet his impact was indelibly impressed Philosopher,” The Torah U-Madda Journal, 9 the obvious priority, ahead of musar’s called “How to Do Mussar” that I con- nity. The Salant Foundation, named for on all those who met him. Most people either con- (2000)]. He wrote about the unconscious many concern for refining the qualities of the vened in New York. The Torah Rabbi Yisrael Salanter, the founder of centrate on their own development or lead others. years before psychoanalysis, and raised the ques- individual soul. Musar continued to be Learning Center of Northbrook, the Musar Movement, promotes musar taught in the post-Holocaust period, Illinois, a leading center of Jewish out- study and practice. Started by Rabbi Reb Yisrael was a marvelous mix: he was able to tion of why a person is created in such a way that reach, recently added musar to its cur- Zvi Miller, this Israel-based foundation focus on the shortcomings and needs of Klal his actions may be determined by unconscious Dr. Morinis is the author of Climbing riculum. Partners in Torah, an organiza- is bringing out a translation and anno- Yisrael and on his own personal inner develop- motivations (see Reb Yisrael’s profound essay in Jacob’s Ladder: One Man’s Journey to tion that provides men and women tation of Ohr Yisrael, the writings and ment, both in an all-consuming manner. Etz Peri). His teachings help create Jews imbued Rediscover a Jewish Spiritual Tradition with their own personal Torah study teachings of Rabbi Salanter. (New York, 2002). He holds a doctorate partners, has been receiving an increas- There is no question that we are witness- Reb Yisrael taught us how to know ourselves as with the totality of Torah and help to foster unity from Oxford University and currently ing number of requests for musar learn- ing a revival of musar. The question is why? well as how to sensitize ourselves to the needs and in a sorely split world. writes about and teaches musar. ing. My own distance-learning course I will present a few of the major factors I

Winter 5764/2003 JEWISH ACTION Winter 5764/2003 JEWISH ACTION see to be at work, though relentless in inventing ways to invade and interest in musar, I am often greeted his innovations in musar, Rabbi there are undoubtedly direct our lives. As long as one rides on with amazement. This reaction is usual- Dessler responded, “What should I others as well. the advertising-saturated public transit or ly followed by a story about the musar do? If I give them musar as it used With the blessing uses a cell phone (all of which will soon class the particular individual was to be given, they will just run away.” and the help of God, be Internet equipped) or even walks forced to endure as a teenager and how The same is true today. the Orthodox commu- down the street amid the billboards, that session was either the most boring Contemporary musar is again differ- nity has largely suc- newspaper headlines and innumerable or the most frightening hour of the ent from what Rabbi Dessler offered to ceeded in rebuilding other provocations, one is vulnerable to week. One of the reasons musar is gain- his war-torn generation. But just like itself in the aftermath these negative influences. ing in popularity today is because con- Rabbi Dessler and all the ba’alei musar of the Holocaust. Most temporary musar teachers have been before him, contemporary musar is large cities now boast finding ways to make its insights more concerned with helping people foster thriving synagogues, palatable for contemporary students. the inner clarity, wholeness and holi- schools, kosher bak- The musar of previous generations ness that the Torah tells us is both the eries, batei medrash and tended to be of the fire-and-brim- obligation and the promise of being all of the other facilities his is especially problematic in stone variety, threatening people part of Klal Yisrael. that support an obser- regard to our youth. Walls and physical Of all the remarkable achievements of vant life. With these separations offer no real barrier against the Jewish people throughout our history, institutions firmly in these negative impacts, and every day Some people who have felt surely one of the most remarkable is that place, people are turn- our children, who are often competent we are still here. Where today can you find ing to focus on making withT electronic media, are liable to the Hittites and the Jebusites, Amalekites their Judaism to be less their religious lives receive all sorts of messages that con- and Moabites who were once our contem- more meaningful. As a flict not only with Torah values but than fulÞlling have found poraries? We have always been free to turn result, the needs of the Photo courtesy of YIVO Institute for Jewish Research also with simple decency and whole- away from doing the Divine Will, and soul have risen in prior- The synagogue of Navardok. someness. Even if you ban television that musarÕs time-tested have continually done so, though never to ity, and since these needs happen to be and movies and try valiantly to moni- the point of being totally destroyed. What the age-old concern of the musar mas- tor the influences to which your child methods help bridge the gap has saved us, repeatedly, is our return to ters, the wisdom of musar has sudden- of a very shaky world. other spiritual traditions. These seekers is exposed, in this increasingly wired Hashem through the reinvigoration of our ly become relevant. An all-too-common complaint is assumed they had to go outside of the world in which the Internet will soon between mind and heart. interior lives. The current revival of musar that Judaism is all ritual code and no Jewish world to find contemplative be the only way to book an airplane reveals this same theme. In fact, Rabbi soul. Judaism can also be overly intel- spiritual practices, but exposure to ticket or do banking or send a letter, with ferocious punishment for their Shlomo Wolbe, one of the senior musar lectualized or reduced to being little musar introduces them to a Judaism there is no longer any effective way to misguided actions. Few people seem leaders of our generation, has defined more than a cultural or an ethnic that embodies psychological insights separate children from the undesirable to be motivated and inspired by that musar as “creating an interior life.” and effective methods for fostering a messages coming their way. message today, and so contemporary Many people today have material eople today are looking for a life of spiritual awareness. Having Many have come to the conclusion musar has shifted toward emphasiz- security, even to the extent of having deeper, livelier connection to their There is great appeal in the taught musar to diverse groups, I have that if external walls can no longer ing a positive message about culti- exhausted the allure of “shiny things.” Judaism as well as sources of meaning to heard many Jews, who were more protect our children, we must vating virtuous and balanced inner Paradoxically, the world situation is guide their inner lives. People are musar teachings on how to familiar with Hinduism or Buddhism strengthen them from within. Musar traits—a shift from fear to love. creating greater uncertainty than this searching partly because of the tumul- than with Judaism, express heartfelt helps in this regard because its purpose Modernizing musar like this has not generation has previously known. We tuousP events of the last few years, relief upon discovering that musar can is to teach one how to fortify his or affected the authenticity of the are also blessed with a vibrant com- cultivate bitachon, which including not only acts of terrorism and be a doorway to a spiritual life that her inner spiritual core. In response, teaching; every generation has found munity that sustains a full range of the situation in Israel, but also the emo- sets a person on steady invites them to live Jewishly too. many children’s books that have it necessary to reformulate musar for Jewish institutions. Now—as we mark tional and financial stresses on family The general popularity of self-help recently been published focus on its times. As musar supervisor the 120th yahrtzeit of Rabbi Salanter life that seem to be ever-increasing. ground in the midst of a very programs in America has also drawn musar subjects like the development of (mashgiach) at the Ponevezh yeshiv- (he passed away on 25 Shevat, Furthermore, our confidence in business people to musar. There are innumer- good character traits (middot). ah in Israel right after the 1883)—all of these factors are pro- and government leaders has been shaken shaky world. able self-help programs, and self- Back in the nineteenth century, the Holocaust, Rabbi Eliyahu Dessler pelling the pendulum of Jewish life to by repeated ethical scandals. In these identity. A Jewish life oriented in any improvement books fill shelves in sec- Musar Movement helped Jewish youth did not teach musar the way he had swing toward making the life of the unsettled times, even people who do not of these ways is bound to be spiritually ular bookstores. This development has resist the new and disturbing influences learned it during his twenty-two soul a higher priority. With that swing necessarily see themselves as “spiritual” unsatisfying. Some people who have spilled over into the Jewish world as that prevailed at the time—Zionism, years at the famous Kelm yeshivah. has come a revival of interest in the are searching for, and finding value in, felt their Judaism to be less than ful- seen in the many musar-based Torah Socialism, Communism, secularism So innovative was his approach that insights and practical wisdom of the kind of guidance musar provides. filling are finding the missing satisfac- self-help books that have been pub- and the Jewish enlightenment move- he reported that the other musar. No one can say how far this There is great appeal, for example, in tion in musar’s time-tested methods, lished in recent years. ment (the Haskalah). The musar meth- mashgichim in Israel at that time revival will go, but as long as the con- the musar teachings and spiritual prac- which help bridge the gap between There are also those who are finding in ods used at that time, however, can considered his teaching “nit ditions that prompted it persist, I tices that show a person how to culti- mind and heart. There are also Jews musar an effective set of tools to help seem harsh and even nasty to contem- musar”—not musar. Once, after expect to see an ever-increasing num- vate bitachon (trust in God), which sets who have, for whatever reasons, wan- counter the negative, materialistic culture porary sensibilities. When I tell yeshiv- humbly receiving the criticism of a ber of people looking for guidance a person on steady ground in the midst dered away from Judaism to explore that surrounds us all. This culture is ah-educated people that I have a special well-known mashgiach on account of from the musar masters. JA

Winter 5764/2003 JEWISH ACTION Winter 5764/2003 JEWISH ACTION Rabbi Yechezkel Sarna, z”l, be solved, not through bringing feeling (1890-1969). and emotion to bear on it but by uti- lizing intellectual analysis and reflec- tion. The Musar Movement, on the other hand, sees controlled and direct- Beyond Psychology: ed use of emotion as the centerpiece of recently begun misrep- its methodology. One inculcates the resenting it as a kind of desired awareness into oneself through psychological teaching. hitpalut (emotional arousal), habit for- The bastardization of mation, repetition of sacred texts and musar takes various guided emotional experiences. Musar By Meir Levin forms. A number of favors the chanting of aggadic pro- Musar in Our Times self-help volumes tar- nouncements with feeling to force the Of crucial significance, the Musar help understand the behavior of others geting the Orthodox meaning and import of these texts into masters developed realistic strategies for as well as oneself.11 Reb Salanter taught community have the subconscious. What is Musar? perfecting character. These strategies that one discovers his own weaknesses recently been pub- Emotional arousal and habituation (which I will express in psychological by analyzing instances when he behaved srael lished. While some of are the primary tools of musar, although language for the purpose of compari- in a way that is inconsistent with his the authors of these there is also the theoretical basis of 5 son) included group therapy (va’ad), beliefs, worldview or self-image. After gudath I books explicitly aim at musar—the entire spectrum of Torah individual counseling and mentoring thus being identified, the weaknesses the legitimate synthesis literature and specifically musar works. chei A

he Torah has much to say (mashgiach), a self-directed educational can then be worked on. A person must ir of psychological and We need to note at this point that about human behavior.1 From the program (musar seder) and autosugges- also learn from observing others, for he musar approaches or at each school of psychology follows its intricately woven Biblical narratives to tion6 in a musar kloiz (a special “musar can recognize his own failings in them, restating musar princi- own theories. For example, some tesy of P the pithy statements of Chazal to the house” dedicated to individual musar unobscured by self-interest and self- ples in the language of believe that the primary human drive complexity of kabbalistic and Chassidic study). The masters also stressed indi- love. psychology,14 others is the fear of annihilation of the self, 7 literature, the Torah presents a wide vidualization and eclecticism. Some of While musar recognizes that each hoto cour use musar to Judaize T P others believe it to be the desire for panorama of what it means to be a the branches of the movement employed person has a unique mixture of soul- psychological teachings. power and control, still others believe human being in God’s world. Yet until other novel methods for perfecting qualities, it is less interested in tracing One must not minimize the beneficial it to be the need for meaning. Schools fairly recently, the Torah sources on one’s character, for example, Kelm’s use how this blend came to exist than in effects that the spread of psychological of social or evolutionary neurobiology human behavior did not clearly spell of concentration to attain self-control accurately diagnosing the proportion of Like the Jewish nation, insights can have in our communities. offer their own explanations for the out strategies2 to improve behavior.3 and Navardok’s birzhe8 and peulot 9 each quality in the mixture. Thus, for And those who do this work are well good and bad in humanity. A good Over the past 120 years, the Musar (which we now call cognitive/behav- example, a person with a temper might intentioned. In fact, practitioners of musar therapist is an eclectic user of different Movement has set out to accomplish ioral therapies). suffer from pride, impatience, insuffi- musar is in galut. would do well to pay at least some atten- approaches, since no one particular precisely this. Its legacy to us is a sys- What is the theoretical framework of cient faith, a lack of acceptance of Unfortunately, Musar as a therapeutic tion to advances in behavioral sciences. theory is comprehensive. In many tematic presentation of how and why musar? How does musar view the build- Divine decrees and an inability to fore- modality has been neglected. Much Yet, psychology is not musar and musar is ways, musar is broader than any single people do what they do and an array of ing blocks of personality? The Musar see the effects of his actions. Similar attention has been lavished on psy- not psychology. The conflating of the two psychological theory, for its substrate is tools and techniques to transform Movement explained everyday behavior behavior may be occasioned by differ- chology; much talent and time have detracts from each one. all of traditional Jewish knowledge human nature.4 As a movement, a set as resulting from qualities of the soul ent combinations of these qualities. been expended in developing, testing combined with the wisdom of person- of teachings and a spiritual discipline, that we are either born with or acquire. and popularizing its principles. The al experience. it presented an account of how the soul Every individual possesses these quali- powerful tools of Musar, however, Unlike psychology, which operates expresses itself through its characteris- ties in different proportions. These MusarSeveral and decades Psychology after Reb Yisrael remain dormant in the pages of dusty by tracing the individual history of tics (middot), it specified the role of qualities include desire, anger, jealousy, began his musar work, another disci- tomes in yeshivah libraries, familiar pathology and how the events and unconscious motives in behavior and it pride as well as the more “positive” ones pline, which considered similar ques- only to a few individuals in each gen- sychology sees itself as a science relationships of the past affect one’s fleshed out its teachings with a unique such as the longing for purity, the sense tions, was born. Psychology also eration. Imagine how different the and, following the rational tradition of perceptions and beliefs today, musar is approach to Biblical interpretation. of awe and wonder, gratitude, generosi- attempted to understand and classify world would have been had even a its largely Germanic antecedents, car- relatively uninterested in the past. This ty, patience, forbearance and the fear of the psyche and to develop tools that fraction of the resources devoted to ries within it a bias toward intellectual- is because it sees all of humanity as Dr. Levin is the author of Novarodok: Heaven.10 could be used to modify behavior. It is psychology been given to research the ism. Psychology sees the intellect as suffering from the same or similar ills, The Movement that Lived in Struggle Musar is an exceedingly broad disci- quite understandable for one to see psy- theory and practice of musar. Like the theP key to understanding the subcon- only in different degrees. A therapist and Its Unique Approach to the pline. Its theoretical underpinnings chology and musar as sister disciplines, Jewish nation, musar is in galut. scious causes of behavior. While cer- needs to look at how the experiences Problem of Man (New Jersey, 1996) include the breadth of Jewish scholar- for they both focus on the psyche.12 tainly not dismissive of emotion, most of the past shape a patient’s current and With All Your Heart: The Shema ship: Talmud, aggadah, ethical and It is important to understand, how- (although not all) psychotherapeutic perceptions to motivate him to “own” in Jewish Liturgy, Worship and Life inspirational treatises, Biblical commen- ever, that musar and psychology are Psychology and Musar schools de-emphasize using emotion as his particular problem and to accept (Jerusalem, 2002). A physician who tary and kabbalistic writings. Moreover, different in many crucial respects. a technique to bring about change. It the therapeutic analysis. This process is resides in Monsey, New York, he is on Reb Yisrael Salanter stressed the need to From the beginning, musar was envi- AreBecause Not theof the Same lack of appreciation of is common for a therapist to view called “buying-in.” The process of the faculty of Ohr Somayach. examine interpersonal relationships to sioned as medicine for the soul.13 the uniqueness of musar, some have undesirable behavior as a problem to examining the past hopefully inspires

Winter 5764/2003 JEWISH ACTION Winter 5764/2003 JEWISH ACTION the patient to work on his deficiencies. and in the highways and byways of impact on our world. Its ability what I am, and if you don’t like it, you Musar, in contradistinction, relies on Jewish thought, philosophy and exe- to change lives and affect com- are a bigot.” So many of our brothers the authority of its texts to ensure gesis. A non-psychoanalytically-ori- munities has been vitiated by its and sisters are deeply dissatisfied with acceptance; in other words, it relies on ented therapist need not have under- inaccessibility. Musar is also per- The idea that human the shallowness and spiritual minimal- the authority of religion to encourage gone personal analysis, but a teacher ceived by many as being a non- ism of their lives; many search for inner change. One needs to change of musar must have spent years strug- affirming, critical body of teach- n fact, recently, there has been beings can transform something more elevated, something because one must change. According gling to grow and improve. A psy- ings and an irrelevant discipline a resurgence of interest in musar in the more powerful and more authentically to the principles of musar, it is more chologist provides insight to every of the past. You might say that wider Jewish world. Several individuals Jewish. These people go from one psy- important to understand “what” than man but the musar sage provides musar, the Torah spiritual disci- have begun the work of popularizing themselvesÑthat we chotherapeutic school of thought to to understand “why.” insight only to the Jew. pline, came to be identified with musar teachings. A variety of translated another, engaging in years of unpro- Psychology’s goal is to have a person musarIworks has appeared, and sym- the Musar Movement. Using the ductive counseling or in flirtations with resume normal functioning. Psychology discipline of psychology as an posia and forums have been held. Alas, are not captive to our foreign spiritual thought systems. At seeks to correct the factors that impede PsychologyThe behavioral as asciences Model can serve example can help us understand most of this activity has been disorga- times, they may succeed in easing some interaction with family and society; it as a model for the possible revitaliza- the powerful effect that musar nized and without a central thread. of the frustrations of daily life; at has no higher goals. Musar seeks to lift tion and regeneration of musar in our can make on the modern world, For musar to come alive, students of mental and emotional times, they are aided in the challenges an individual above the level of average day. When I propose that musar and which so thirsts for meaning and musar must clarify the theoretical of relationship building. Ultimately men; it seeks to have man walk among psychology be compared, it is not for a more elevated understanding of underpinnings of the various schools conÞgurationsÑhas they remain as spiritually dissatisfied men but also to have him consort with the truth or eternal value of their human potential. of musar and their relationship to both and as forlorn as before. When musar angels. Musar begins where psychology respective contents but for their the culture in which we live as well as enters the public arena it may first be ends. In this sense, psychology may potential to influence society. Had to the massive body of insight that the tremendous power. seen as another self-help technique, but occasionally play an important role, musar been given half the opportuni- science of human behavior has made before long its effectiveness as a pro- that of preparing a psychologically ty that psychology had, musar would available. This includes not only psy- foundly Jewish and uniquely spiritual impaired individual for musar. have developed to the same or higher Unlike psychology, chology but also the neurosciences, discipline will be recognized on a degree. Comparing the two as they were asked this question have encour- broad scale. At that point, extensive are today is hardly instructive. aged the popularization of musar interest, funding and resources will Psychology is a fully developed disci- which operates by beyond the narrow Orthodox world. surely follow. pline that has benefited from almost Paradoxically, because the non- When individuals undergo a spiri- a century of intense study and exper- Orthodox world is a place where tual transformation, they can impact here is a general consensus imentation, while musar flowered for tracing the individual musar’s uniquely spiritual voice has their communities and the very lan- among contemporary ba’alei musar a few decades and in much more lim- never been heard, it is likely to have a guage of communal discourse. It is that certain prerequisites are needed ited circumstances. history of pathology, wide appeal. Musar can be an effective told that the Chofetz Chaim’s harp- before beginning a musar program. It is far more revealing to compare kiruv tool; the very power of musar ing on the importance of humility These prerequisites include the abili- psychology and musar as they were in ideas can change lives. In our society, succeeded in changing the place of ty Tto engage in honest introspection, the late 1920s. At that time, both musar is relatively the idea that human beings can trans- honor in his synagogue from the tra- a passion for the truth no matter consisted of only a few schools of form themselves—that we are not ditional eastern wall to the benches how uncomfortable the truth may be thought, both began to report signifi- captive to our mental and emotional in the back. After that, the rich and a sincere commitment to grow cant successes in transforming lives uninterested in the configurations—has tremendous argued about who was best suited to and advance spiritually. Counseling and society and both produced a power. Society tells us that we are who sit in the back. “What have you can sometimes help dissolve the large volume of research and theories on we are and that we can be no differ- accomplished?” the Chofetz Chaim’s blocks that impede growth. One who the human personality. Unfortunately, past. ent. It is the job of others to accept us students asked him. “Before they does not possess these basic require- musar’s development as a discipline and support us in expressing what we argued about who sits at the eastern ments can misuse musar to control or was cut short by the upheavals of the are, what we were born with. “Kiss wall, and now they fight about the manipulate others while deluding twentieth century while psychology Photo: Joel Orent me, I’m Irish (Polish, Republican, gay, back benches?” “Much has been himself.15 Psychological impairment continued to grow and develop into Rabbi Yehuda Leib Nekritz, z”l, (1907-1984). et cetera…)” is the motto taught to us accomplished,” he responded. “Their is an obstacle to the proper applica- the multifaceted set of teachings that from an early age. Musar strongly values have changed.” tion of musar. characterizes it today. Thus, nowa- rejects this idea. Undoubtedly, there are risks to an Finally, and perhaps most impor- days, one finds psychological thought learning theory and business and orga- In a certain way, those of us who activist approach; however, there is tantly, while psychology is secular, centering on industry, education, nizational behavior. Musar can incor- have been privileged to grow up with ample precedent in Musar history. musar is, as stated above, the medi- business, medicine, the military and porate much of this knowledge within musar as a part of our spiritual back- Witness the saga of Navardok musar cine for the Jewish soul. A therapist popular culture. its own unique worldview; the ques- ground severely underestimate its and its amazing success and growth must be trained in counseling and Today, true musar has minimal tion is how and in what manner. power and its redemptive potential. I in the most inhospitable environ- understand certain psychological the- speak from personal experience, having ments. Inspired with zeal, adherents ories, but a true practitioner of been involved with ba’alei teshuvah of Navardok did not shirk from suc- musar should be a talmid chacham, Rabbi Naftali Amsterdam, z”l, WhereWhere to, would Musar? a resurgence of musar from various backgrounds. We live in a cessfully reaching out to the assimi- comfortable in the sea of the Talmud (1831/2-1916). Photo courtesy of Agudath Israel Archives find its place? Several authorities who world that drums the message, “I am lated–even Communists–or from Winter 5764/2003 JEWISH ACTION Winter 5764/2003 JEWISH ACTION capturing and remaking communi- while walking and included a great deal ties according to their teachings.16 of gesticulating, shouting and animated There are, of course, dangers on this discussion, reminiscent of the stock mar- path, and rabbinic guidance and ket. Hence, the name. oversight are absolutely essential. 9. Specific actions for training in Yet, the opportunity beckons and we particular middot. For example, buy- dare not forgo it. The founders of ing a one-way ticket to a distant loca- the Musar Movement, Reb Yisrael, tion and returning to the yeshivah the Alter of Slabodka, the Alter of without asking for help from anyone, Kelm, Rav Eliyahu Dessler and in order to practice the trait of countless others, of blessed memory, reliance upon God. carried the message of musar into 10. Reb Yisrael appeared to see new environments in their desire to both the “negative” and at least some benefit others; shall we do less in our of the “positive” middot as residing in own time when society is calling out the same “animal soul.” He felt, for spiritual renewal? JA therefore, that both positive and neg- ative middot should be subject to the Notes same methods of musar training 1. Throughout the article, musar sig- (Etkes, 126-127). This view contrasts nifies moral and ethical teachings; with both the philosophical and kab- when capitalized and not italicized, it balistic traditions. In philosophy, refers to the Musar Movement. good middot are an expression of 2. Before the Musar Movement, eth- “form,” (spiritual within man) and ical-religious works aimed to present bad ones come from “matter” (physi- the ultimate goal of Divine service but cal within man). Kabbalah attributed did not provide a prescription of how them to the “lower” and “higher” to get there. Reb Yisrael was an educa- soul, respectively. (See Moreh tor more than a preacher, and he Nevuchim, 3,8 and Rav Chaim Vital, aimed to lessen the distance between Shaarei Kedushah, ch. 1-3). By break- the ideal and the current state of an ing with this understanding, Reb individual. He sought to demonstrate Yisrael made good and bad middot how to traverse the distance between correctable with the same techniques. the actual and the desired (Immanuel The antecedents of Reb Yisrael’s view Etkes, “Rabbi Israel Salanter and the may have been in the writings of the Mussar Movement,” Seeking the Torah Gaon of Vilna; see Commentary to of Truth (Pennsylvania, 1993), 96. Yonah 1,6. 3. As Reb Yisrael explains, previous 11. See Etkes, 106-108, for a discus- generations did not require his meth- sion and comprehensive comparative ods because of the religious sensitivity analysis of several passages from Reb that prevailed, but subsequent genera- Yisrael’s writings regarding this point. tions required novel methods of spiri- 12. Etkes, “Rabbi Israel Salanter and tual arousal. Ohr Yisrael (Vilna, 5660), His Psychology of ‘Mussar’” Jewish Shaare Ohr, 5. Spirituality 2:206 (1987): 244. 4. Ohr Yisrael, ch. 10 13. See the first line of the introduc- 5. A. Rachlis, “The Musar tion to Ohr Yisrael. Movement and Psychotherapy,” 14. Andrew R. Heinze, “The Judaism 23(1974): 337-345. Americanization of Mussar: Abraham 6. A technique of repeating Twerski’s Twelve Steps,” Judaism 48 messages to oneself. (fall 1999): 450-469. 7. Ohr Yisrael, ch. 20. 15. Reb Yisrael writes about the 8. Literally “stock market,” a gathering misuse of musar in Ohr Yisrael, ch. 2 of individuals for the purpose of dis- 16. Meir Levin, Novarodok: The cussing musar in small groups. Individuals Movement that Lived in Struggle and its in the birzhe explored musar concepts and Unique Approach to the Problem of how they applied to life. This took place Man (New Jersey, 1996), intro.

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