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From And The
Word of G-d From (Isaiah 2:3) |
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The Mussar Letter By HaRav HaGaon Rabbi Yisrael Salant, Translated
by Rabbi Tzvi Miller Man is created to be free in his
imagination and bound by his intellect. But, his unbridled imagination draws
him mischievously in the way of his heart's desire without fear of the
certain future - the time when G-d will examine all of his affairs. He will
be afflicted with severe Judgment; there is no one else to be seized in his
place. He alone will bear the fruit of his sin; the transgressor and the
punished are one and the same. It is very bitter. No man can say: this is my
illness and I shall bear it.
The calamities of this world are sorrowful, however, the punishments of sin
are far more severe. The soul of man will be extremely anguished,
a day will seem as a year. Woe to the imagination, this evil enemy! It is
within our hands, within our power to repel him by giving an attentive ear to
the intellect, to grasp the truth and measure the reward of sin against its
loss. Yet what can we do, the imagination is a flooding river and the
intellect will drown unless we place it on a ship. The ship is the awakening
of Fear of G-d in the soul and the great dread of His punishments in our
spirit.
In all matters and things there is the general and the particular. If we do
not study the general then we cannot understand the particular. For the
particular must have the qualities of the general, yet, there can be a
general without the specific qualities of the particular. Hence, the
beginning of everything is the general; and the particulars emanate from
this.
Now, let us please consider our obligatory service to our Creator, may He be
blessed. Should we not consider what is the general - from
which the particulars emanate?
Without knowledge or contemplation, we can recognize that we are aware of the
belief that the A-mighty is the Judge, rendering to each man according to his
actions. This is the beginning step in our service of G-d, may He be blessed.
If a man’s ways are bitter and evil, he will be afflicted with severe
punishments, either in this world or the next world - the eternal world; no
one can gauge the quality and quantity of this severity. And if his ways are
pure and his conduct is straight, he will be blessed with sublime delights in
this world, and more in the next world - with wondrous pleasures far beyond
our ability to understand and feel.
This is mentioned in Tractate Makos 24a: Habbakuk came and unified the entire Torah into one
concept - the Tzaddik (the righteous man) lives by
his faith. Also in Tractate Baba Basra 78b: Therefore the rulers say, “Come
let us make an accounting - the loss of a Mitzvah versus its reward, and the
reward of a transgression versus its loss."
Yet, most unfortunately, this general awareness of faith remains hidden
within us, concealed in the depths of our hearts. We are devoid of conscious
awareness, unless we dedicate ourselves to till the ground of our hearts
through the expansive thoughts of Musar. Without
making this effort, our general faith does not project its glory over the
bodily passions, to bind them with the constraint of fear. The particulars of
our conduct do not emanate from the general principles of faith, safeguarding
us from the most obvious transgressions. We constantly succumb to principal
transgressions that reach to the Heavens - endless transgressions of speech,
countless unethical business practices, and the worst of all, the neglect of
Torah study. In short, there is no soundness in any part of our body.
Especially, in light of the statement of our Sages in Tractate Sukka 52:a, The greater the
person, the greater the evil inclination. Thus, we perpetrate grave and
consequential transgressions. Yet, because of the darkness in our hearts, we
are as the blind - we do not see their enormity. Only if we view them through
a viewing glass - the healthy intellect looking through the lens of the
faithful Torah - only then do we perceive the great overwhelming seriousness
of our transgressions.
Our Rabbis, of blessed memory, allude to this in Tractate Yuma 9b: Why was
the
The concept that the sins of the
The passage in Tractate Yuma 9b continues: The Rabbis asked which was better
- the First or
Now, in every situation in which a man finds himself - what is he to do? The
day of death is hidden from everybody. It comes suddenly, and the A-mighty
evaluates every act that the individual has done, as it was recorded in the
Ledger. G-d evaluates the days of one's life, not one day is missing. More
bitter than death will be his end, with no refuge and no escape. As it says
in Ecclesiastes 9:4, He who remains connected to any life at all, has hope -
for a living dog is better than a dead lion. For, as long as a man is alive,
he has security and hope that he may direct his heart to Repentance; but,
when he dies, his hope is lost.
This being so, as long as our souls remain within us, we should quickly
correct our course to the good. Yet, there is a great obstacle which blocks
our path: We do not fear the day of death, even if we mention it with our own
mouths. This is stated in Tractate Shabbos 31b,
Perhaps you will say death has been forgotten? Also, if we see with our eyes
the death of people like ourselves, it does not motivate our soul to repent
with our full heart to our Creator. Yet, ultimately, we will come before Him
for Judgment, and he will rebuke us, for all the evil we have committed. This
most common reaction is just the opposite of what it says in Ecclesiastes,
7:2, It is better to go to the house of mourning than the house of feasting -
for that is the end of all men, and the living will lay it to their hearts.
Our numbness is due to the multitude of sins that have dulled our hearts –
they have become as hard as a stone.
Thus, as it is stated in Tractate Yuma 39a: “ Do not
defile yourselves with them or become defiled through them.. “ (Leviticus
11:43). Do not follow the primary meaning of defiled, rather follow the
secondary meaning – dulled. Therefore our transgressions are hidden from us
and we do not readily recognize them. As is stated in Tractate Kiddushln 40a: When a person transgresses and repeats the
transgression - it becomes as if it were permitted to him - and these sins
will surround him on the day of Judgment. Our Rabbis, of blessed memory,
mention this in Tractate Avoda Zara
18a: The sins that a person casts under his heels - surround him on the day
of Judgment. Alas! Have we lost our hope, G-d forbid? Is there no remedy for
us, Heaven forbid?
Only one thing have we found; it is wisdom and not an art. Let us discuss it
a little, and it will benefit us greatly.
Let us contemplate with our hearts the subject of transgressions. We will see
that there are two categories. One stems from unbridled desire, to love the momentary
pleasure without considering the result even though it will ultimately be
bitter. We find an example of this in worldly affairs. The foolish man and
particularly the sick person whose intellect is weakened, loves to grab food
which is sweet to his palate, and he forgets that this will bring him to a
deterioration of his illness. Therefore our Rabbis, of blessed memory, said
in Pirkei Avos 4:1: Who
is the wise man? The one who foresees the future. It also says in Sota 3a: A man does not transgress unless a spirit of
foolishness enters within him. This is the sum total of all his work in his
service to the Blessed One - to contemplate the fear of heaven contained
within the fear of punishment. This is accomplished by means of Musar books and the Aggadic
literature of our wise teachers, of blessed memory. These teachings should be
internalized to the extent that a person will hear with his ears and almost
see before his eyes the great punishments, both quantitative and qualitative.
As our Rabbis, of blessed memory, state in Tractate Sandhedrin
7a: “A judge should always picture a sword between his legs and Gehenom open beneath him. This visualization assists the
judge to be intellectually straight; and it also applies to everyone else, to
guard oneself from the evil mishap of severe transgressions. If he will do
this and his heart will understand - he will repent, and it will be a healing
balm to him.
How great is the evil of man upon the earth! There are none who seek
righteousness and none who think about the Fear of G-d. No one sets fixed and
organized times to toil in understanding the Fear of G-d, to draw up the
waters of understanding from the belief that is hidden and concealed in the
inner recesses of his heart. And still further, to broaden and fortify this
belief, to give it strength and power, and to place the burden on his
shoulder, to rule over the limbs of his body acting according to the Torah
without overstepping any boundaries. This is the second category of
transgressions and there is no example found amongst worldly affairs. On the
contrary, in worldly affairs, there is no one whose troubles hover over him,
who does not take the time to consider how to save himself.
Desire is not the cause of this type of transgression. It is a wonder and it
is called wondrous that a person does not apply his heart to contemplate the
Fear of G-d and the teachings about His punishments. These types of
transgressions cannot be from the first category, because desire is not
strong enough to cause them. Rather, they are generated from the spirit of
impurity that induces man to sin. This is especially true about the
transgressions of speech, for what benefit does the speaker derive from doing
them.
We can apply these two categories of sin to find a compromise between two
schools of thought, concerning the definition of the evil inclination and the
good inclination. The first, more common view, asserts that the evil
inclination is the force of impurity in man that induces him to transgress.
Whereas, the good inclination is the force of holiness in man that guides him
to do good. This view is the most prevalent view. The second view asserts
that the evil inclination is the force of human desire,
that looks to each sweet thing in its time. It gathers these
pleasantries and clings to them and loves them. Whereas the good inclination
is the straight intellect that looks beyond these things to see the result -
the awe and Fear of G-d, may He be blessed, and the precise measure of His
awesome judgments. This individual chooses the advantageous way, to conquer
his desire, so that he will be sated with delight and with wondrous pleasure
in the time to come. The glory of this pleasure is beyond description.
We see that the affairs of man constantly vary - each person clinging to
different transgressions. There are those whose transgressions are more
inclined towards neglect of Torah study than unfaithful business practices;
and there are those who are more inclined towards unfaithful business
practices than neglect of Torah study. No person is like another when it
comes to transgression. Yet, if the evil inclination were only the force of
impurity, and not desire, why is everybody not corrupted equally, and in the
same way? However, if we assume that the evil inclination is also the power
of desire, then we can explain the vast range of human behavior. Since the
desires of man are dependent upon his temperament, and his temperament is
influenced by the circumstances of his life; therefore, each person's transgressions
vary according the unique elements of his life.
Yet, even this vast range of temperaments and desires cannot explain the
phenomena of human conduct. Don't we see with our own eyes people committing
transgressions which actually oppose their natural desire? For example,
everybody acknowledges that self-aggrandizement is repulsive, yet a person
will abuse his own value system in the pursuit of self-aggrandizement. This
conflict in personality is caused by the impurity of spirit and not by
desire.
We now understand that the evil inclination is both the power of desire as
well as the impurity of spirit. Likewise, the good inclination is the healthy
intellect that sees the results of a person’s deeds, as well as the holiness
of spirit within man.
Behold! The two aspects of man, the physical and the spiritual, are in
accordance with the two components of man’s creation - his body and soul. Not
only are the bodily aspects apparent to the physical eye, but even the
aspects of the soul are known only from the functioning of the body. The
physical strategies and designs to maintain the soul within the body are
exclusively performed by the body. This is accomplished through a wholesome
diet and protection from danger. For it is not natural for the soul to yearn
to remain within the confines of the body.
Likewise, in the service of the Eternal, may His name be blessed, the primary
spiritual device to empower the good inclination with both the force holiness
and the clarity of intellect, and to repel the evil inclination with its
forces of impurity and desire, is dependent upon the corporeal aspects. That
is to say, this is also accomplished by nourishing the body with "good
foods" – the contemplation of the fear of G-d and the Musar which emanates from the pure Torah.
This concept is taught by our Rabbis, of blessed memory, in Tractate Baba
Basra 16a: Job endeavored to exempt all of mankind from judgment. He spoke
before the Eternal "Master of the Universe! You created the ox with
cloven hoof and you created the donkey with uncloven
hoof. You created the Garden of Eden and you created Gehenom.
You created righteous people and you created evil people. Who can overcome
your power" ? Job's friends answered him,
"You have denied fear of the Eternal and you have diminished the power
of prayer". The Holy One, Blessed Be He, created the evil inclination
and also its remedy - the Torah.
Based on this encounter, our Sages, of blessed memory, taught us that the
remedy of the Torah is the fear that emanates from it. This is derived from
the words, "You have denied fear of the Eternal...".
This refers to the physical aspect of fear - viscerally perceptible. Thus the
healing remedy for all the ills of the soul, is the
focusing of man's heart and soul on the fear of punishments taught in the
Torah. Whether in general, to know and understand from the Torah that
corresponding to each transgression there is a devastating and awesome
punishment, and corresponding to each Mitzvah there is a reward of
unimaginable elevation. Or in particular, and this is the prime factor, to
study the laws of Torah that pertain to each transgression. For instance, for
arrogance, the sections of the Torah germane to arrogance; for unethical
business practices the sections of the Torah that treat the ethics of
business affairs; and so too, for each Mitzvah and each transgression, its appropriate Torah teachings.
The stronghold and prime element in the utilization of the healing powers of
the Torah to cure the disease of the evil inclination,
is the intense, concentrated, and deep study of the laws of the particular
transgression. Man naturally refrains from many transgressions, and he will
not submit to them even under pressure or duress. On the other hand, there
are more stringent transgressions, that one will
easily commit. For instance, a great portion of our brethren, the Children of
Israel, will not eat bread without washing their hands even at a time of
great hunger and distress. However, concerning the more serious sin of
slander, they will easily transgress - even without the strong drive of
desire normally associated with transgression.
We see from this example, that it is essential in
guarding from transgression to persist in good conduct until this good
conduct becomes second nature. Therefore, even if one sincerely strives to
walk on the paths of Musar, to dedicate himself
with all his feelings and thoughts to refrain from speaking slander - even
so, he is likely to fail. As long as he has not transformed his nature and
his habits of conduct to the extent that he has no natural tendency to speak
slanderously, he will still succumb more easily to slander than to eating
without washing of the hands. This is the pattern in all types of transgression,
each one in accordance with the individual, his time and place. Each place
varies according to its situation. Every district has certain transgressions
which the community easily refrains from and naturally avoids.
We know that the transformation of nature is generated by study and
consistency of habit. Therefore, the main principle and the strong pillar to
prepare oneself to guard against transgression and to perform Mitzvos is the study of the law germane to that
transgression or Mitzvah. This study must be pursued in great depth and
detail. This method of study affects a strong acquisition within the soul;
his character will gradually change so that the transgression is naturally
distant from him.
For an illustration, in our district, praise to the A-mighty, the injunction
to abstain from non-kosher meat is naturally implanted within the souls of
However, in the multitude of our sinful business dealings, we find just the
opposite. Most people do not seek advice concerning a suspicion of stealing
from their fellow. Often times they oppress victims, even before legal claims
are fairly evaluated. Some people, even after legal decisions are made -
execute deceptive or strong-armed tactics. Doesn't the Torah view all these
things equally - all of them are classified as transgressions, according to
the Torah and its' judgments. Thus, whether in a case of non-kosher meat, or
"you shall not steal", or “you shall not oppress your fellow",
all of these are equally transgressions of the Torah.
It is naturally ingrained in the soul of
Yet, if a man will direct his heart and soul to learn in depth the Laws
germane to business matters from the Talmud and the Halachic
Authorities, each person according to his ability - a character
transformation will take place. If the focus of his study is to internalize
the knowledge of the forbidden and the permitted, then his study will be particularly
effective to guard him from stealing. Even if at first he is unable to desist
from all infringements of stealing, he should not despair - for this is due
to the strong desire to steal, as well as, the prevalent practices of
society. He should know with certainty how great is the
power of Musar, that slowly a vast
acquisition of knowledge and new habits will take root in his Soul.
Eventually, questions concerning Kashrus and questions concerning stealing
will be equally important in his eyes.
Even if the man has fallen to transgressions that are not generally
committed, like adultery - appropriate study will change him. If the evil
inclination has so overcome him, that he considered the sin permitted, may
G-d have Mercy - the essential remedy is the same deep study of the relevant
laws, with intention to fulfill them. This will slowly bear fruits to empower
his Soul to be on guard from descending to Gehenom;
or at least, he will not brazenly commit the sin. He will have strength and
resolve manifested through much study of the relevant Laws, associated with
the accustomed transgression. Eventually this will help him acquire a
different nature and the notion to transgress will not arise in his heart;
even if the situation is difficult.
Amongst the Torah's remedies for the evil inclination, is there also a
spiritual aspect of healing. As it says in Tractate Sota
21a: All the time that a person studies Torah, the Torah saves him. It makes
no difference which subject he is learning. If he is studying the Laws of
property damage - it will save him from speaking slander. Even if the Torah
topic he is perusing does not pertain to the transgression - the spirituality
of the Torah will guard him.
If we look with a penetrating eye, we see that the central strategy for the
cure of the evil inclination lies within the physical aspect - the
contemplation of the Fear of G-d, and the study of the appropriate laws.
Whereas, the other remedy, the spiritual aspect, comes in only subsequently;
and therefore is classified as a secondary cure. The Mitzvah to study Torah
is separate and independent of our current discussion and the parameters of
obligation in this Mitzvah are delineated in the Laws of Torah Study. The degree to which the evil inclination is overwhelming, does
not change how much Torah a person is obligated to learn. Rather, one needs
to fulfill his obligation of Torah study, regardless of the condition of the
evil inclination. Furthermore, it may not be within his power to learn more than
his requirement. Hence, when he properly fulfills his Mitzvah of Torah study,
at least the spiritual remedy for the evil inclination will accordingly be
extended to him.
However, the physical aspect - the contemplation of the Fear of G-d and the
study of the relevant laws, is a primary remedy. A person needs to conduct
himself with regard to this primary remedy in the same manner as he does with
the healing of bodily disease. That is to say, the degree of the illness is
proportionate to the degree of the remedy - in quality and quantity. Also, in
disease of the Soul, the cure is based on the degree of the illness. As long
as this evil inclination is attacking him, to that extent is there a demand
to increase contemplation of the Fear of G-d and the study of the appropriate
Laws. If man does not use this physical remedy, then also the spiritual
remedy - the study of Torah will not render much influence over the illness
of the evil inclination. This is comparable to the health of man, in that the
spiritual function - the Soul - is sustained by the corporal functions.
The enemy that ambushes man is the evil inclination. It works on him to turn
his heart to stone. Man is rendered so blind that he does not sense his awful
transgressions, nor his shortcomings. Hence, he does
not endeavor to save himself. He does not contemplate on the Fear of G-d, to
seek an effective remedy - the physical aspect of healing.
In order to heal himself, then, a man should direct his heart to bring merit
to the public by arousing them to contemplate the Fear of G-d and Musar. It is human nature to observe other people's
shortcomings, and recognize that they need much Musar.
Thus, he should strengthen himself with all of his power to inspire the
public study of Musar. When many people will be
helped and the Fear of G-d will be increased, then the merit of many will be
dependent on him. Consequently, ever so slowly, the study of Musar will guide him on the path of Righteousness. Thus,
his public teaching of Musar will be a physical, as
well as, a spiritual healing to him. As our Sages, of blessed memory, said in
Tractate Yoma 87a: "Everyone who brings merit
to the public - no sin will come to his hand.
How exceedingly great should this Mitzvah be in the eyes of man! He should
put his heart and Soul to guide people to study Musar
- to save their Souls from Gehenom. It says in
Tractate Shabbos 151b: All who have mercy on the
creations, Heaven will have mercy on them. There is no greater mercy than to
remind and inspire people to study the Fear of G-d. Then, with their eyes
they will see and their ears will hear, and their heart will understand the
great stumbling block before them. They will sigh about the time of Judgment.
Then they will return to G-d, may He be Blessed, so that they will depart
from evil and do good. The man that is so inspired
to do this, will share a goodly portion in
everything that is generated from his efforts. He will delight in the Eternal
delights - that no physical eye has ever seen. It is
beyond human understanding to fathom and perceive the quantity and quality of
the reward of this Mitzvah. The effort is relatively small and the reward is
great - beyond all our ability to value and measure. Every man should put his
eye and the power of his intellect to this great thing - and he will be a
Master of his Soul! |
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Diaspora
Yeshiva
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