Intellectual Ploys for Self Improvement
R' Naftoli Amsterdam said: This is what Morenu was in the
habit of saying: In order to improve and mend one's negative
characteristics, it is imperative to study Mussar, but
in addition, a person must employ wiles and subterfuges to
circumvent his own nature.
This can be understood by corollary: I once asked him for a
remedy to overcome anger and quick irritation. He replied
that a person must make a constant conscious effort to be a
good person and to be benevolent towards others, for the
trait of benevolence is of supreme importance; it is the
underpinning of every road to goodness, to
chassidus.
We find this mentioned in Mesillas Yeshorim: The word
`chassidus' [in its original context] is derived from
the root chessed, lovingkindness. If a person arouses
in himself the love for benevolence, for doing good to
others, and strives for the reputation of being a good
person, he will have already taken the proper measure to
arrest his inclination to anger quickly.
I also asked him for a nostrum to cure the bad trait of
kapdonus, a petty stringency towards others or
resentment and anger if they have done something wrong. He
replied that a person should contemplate the way merchants
and businessmen relate to their problems. A wealthy man
always makes sure to dress impeccably, but if he is suddenly
faced with a major financial problem — a large payment
he must make or a large debt which he cannot cover — he
will not look in the mirror before he leaves the house to
make sure that his collar is lying straight. He will be
distraught and despondent.
We must take a lesson from such a situation; a person must
contemplate his tremendous debt to his Creator and to His
creations, his fellow men. He must toil to improve himself,
to improve the world, for this is his purpose here on earth.
This ponderous mission and responsibility should lay heavy
upon his shoulders and cause him to regard less weighty
things in their proper perspective and not to take people to
task for insignificant infractions against him. (Ohr
Hamussar)
Ploys to Remove Kapdonus
He also told us once of a clever way to overcome
kapdonus, petty strictness, which he himself had used
in his youth. It is that a person bear in mind three
assumptions which are connected to halochoh. The first
is to keep in mind the prohibition of not stealing. This does
not only refer to outright stealing but also to the
figurative, but just as real, ways of stealing from another,
which are mentioned in the Shulchan Oruch [sleep,
time, privacy etc.].
The second rule is that according to Choshen Mishpat
which states that even if one gave his neighbor an item of
clothing as a gift and then snatches it away, it is the very
same as if he stole a garment that belonged to the other
person in the first place.
The third guideline states that bearing a grudge against a
friend, is also something that may be done only according to
the Shulchan Oruch Choshen Mishpat. One who bears a
grudge in his heart or takes undue offense at his fellow
where he is prohibited from doing so according to the
gemora and Choshen Mishpat, is also
transgressing the prohibition of theft. This is substantiated
in several places in the gemora where it asks, "Why
does he have a grudge (tar'omess)?" (Ohr
Hamussar)
The Study of Mussar
The approach to studying Mussar, as I heard it from
Morenu, is for a person to divide it into two parts: for
example — if he intends to devote an hour to the study
of Mussar, he should divide this in half. The first
half should include the study of a work of Mussar,
such as Mesillas Yeshorim or Chovos
Halevovos, just as one studies any subject in Torah,
through careful inspection of the ideas put forth. The second
half should be study through inspiration and self-arousal, by
learning one thought and reviewing it through different
aspects. This thought can be a paragraph in Chovos
Halevovos or in Reishis Chochmoh or even in
Pirkei Ovos.
"And You Will Not Need to Study Sifrei Yereim"
Bolster yourself, my friend, and repeat to yourself the
teachings in the work Maalos HaTorah frequently.
Contemplate on the author who produced it, as if you were
seeking knowledge from a living person face-to-face. Review
Mesillas Yeshorim and Ovos deR' Nosson. If you
study these and review them in depth, you will not need other
works on Mussar at all, in my opinion. Fortunate will
you be in doing so. (R' Naftoli of Amsterdam)
The Fear of the Baal HaLeshem
HaRav Shlomo Eliashiv, author of Leshem, said: "In
spite of my great desire to get to know this exalted person
[R' Yisroel Salanter] from up close, I am wary of doing so,
for he might prevent me from delving in the study of truth,
that is, Kabboloh, which was then a very uncommon
pursuit, especially in Zamut. Nevertheless, I had the
privilege of getting to know him through someone particularly
close to him, HaGaon R' Nochum, known as the Iluy from
Dokshitz. He transmitted to me every syllable he heard from
his master and reported what his very eyes beheld.
When, at some later time, R' Nochum aired my reservations
before R' Yisroel, the latter replied, "On the contrary, it
never occurred to me to divert anyone from his particular
inclination in serving Hashem, in the way he has chosen for
himself." However even then [after I had heard that], it did
not work out for me to meet with him, for Maran R' Yisroel
traveled abroad shortly thereafter.
Maran R' Yisroel did not have one particular approach in
avodas Hashem that he felt that this was the exclusive
way. Due to his great sensitivity and his extreme yiras
Hashem and his reverence, he was in a constant state of
open wonder which bubbled forth from him.
The very proof of this is that his closest adherents did not
all follow one single path, for all the paths of Hashem are
straightforward and good. Rather, it was as the
Midrash states regarding Avrohom Ovinu, "A precious
gem was suspended from his throat and whoever gazed upon it
was healed." Those giants of spirit, wise of heart, who
sought the word of Hashem, would find fulfillment and
satisfaction through R' Yisroel's noble, exalted spirit, each
one according to his personal inclination and chosen way in
life. He was able to inspire each one to pursue his
individual particular way. (R' Arye Levine)
A Thief on Yom Kippur
R' A. Shulevitz related that he once prayed together with
Maran on Yom Kippur when he was living in Memel. The
synagogue had two entrances, one of them serving as the
general entrance/exit to the street, and another which led to
a garden and was left open to provide fresh air in the
beis medrash.
R' Yisroel instructed the gabboim not to wait for him
if he prayed at length or if he came late. It happened once
that they began Musaf before R' Yisroel had returned.
R' Shulevitz was not feeling well and decided to pray near
the doorway that led to the garden for the fresh air. In the
midst of the prayers, he heard a voice whispering in his ear,
"How can one be a thief on Yom Kippur itself! This doorway
was especially made to provide fresh air for all the
worshippers and you are stealing their air!" R' Shulevitz
recognized R' Yisroel's voice without turning around and
understood that if Maran had spoken to him in his ear in the
middle of his davening, it meant that he should move
away, even in the middle of his own prayers. (From the
notes of HaRav Gedalya Eiseman)
A Mitzvoh Cannot Result in an Aveiroh
"I once heard HaRav Itzele Blazer ztvk'l raise a
question regarding the commandment of rising before the
elderly and showing due respect to the aged. Might it not be
possible that showing great respect towards an elderly
person, like standing before him, could lead him to become
proud? Thus, one would be transgressing the prohibition of
putting a stumbling block before the [figurative] blind.
"Maran replied to this question by noting the rule stating
that a mitzvah cannot lead to a sin. If the one who performs
the mitzvah has pure, honest intentions of honoring the
elderly, as the Torah enjoins, the mitzvah itself will ensure
that no error or sin result therefrom." (Har Hamor, Nisson
5743)
How Can a Person Die Amidst Laughter?
Chazal said in Kesuvos 103 that if a person dies
amidst amusement, it is a good sign. R' Yisroel Salanter
asked if it was actually possible for a person to die while
laughing.
Seven things, say Chazal, are hidden from a person, and one
of them is the extent and severity of one's judgment
(Pesochim 54). A person is obligated to keep all of
the mitzvos. Each commandment has roots and branches, so to
speak, that is, extensions and ramifications. He will be
judged for having kept them in speech, deed and thought. In
addition, each commandment must be fulfilled with joy and in
good spirits.
Can a person boast that he observed all of the 613
commandments properly and was not found lacking in any one of
them? Furthermore, Chazal said in Shabbos 54 that
whoever was able to protest against a wrongdoing etc. [and
perhaps prevent it] and did not do so, will eventually come
to stumble in that very thing.
How then, wondered R' Yisroel, is it at all possible for a
person to die in the midst of uplifted, convivial spirits?
(Chessed le'Avrohom, by R' Aharon Kohen, son-in-law of the
Chofetz Chaim)
The Chutzpadik Maggid
In his early days, Rabbenu settled in Kovno and was accepted
there as the official town maggid, its preacher. The
townspeople, including the influential people, were impressed
by his brilliance and very firm hand, and reverently accepted
everything he said. By virtue of his authority, Rabbenu
issued an order that any itinerant preacher who wished to
address the townspeople, as was a very common practice, must
first present himself before R' Yisroel for approval. R'
Yisroel would hear a preview of what he wished to say and
would give his sanction — or withhold permission
— for him to speak publicly.
It was R' Yisroel's goal to inculcate Mussar among the
townspeople; this was his message week in and week out when
he preached on Shabbos, which he did at length, and his words
had a great impact on the people. He was afraid that someone
might come along and preach against this pivotal message.
One day, a traveling maggid arrived in Kovno and duly
presented himself before R' Yisroel, as required. But he was
a smug, very arrogant person, not afraid of anyone. He began
arguing vehemently with Rabbenu to the point that he was very
disrespectful.
Amazingly enough, at this very point, R' Yisroel turned to
those close to him who were present, and told them to go and
post notices calling the townspeople to come and hear the
visitor speak, as was the custom, after he gave his
approval.
They were stunned, but they understood that he did this to
fulfill a commandment in the Torah to be benevolent towards
one who has wronged or insulted you. But this was very
characteristic of Rabbenu and of his extreme humility. He
felt that an act like this, of going against his nature,
would be very effective in uprooting the trait of
kapdonus, that is, resentment and exhibiting personal
rancor against someone who has offended you. (Ohr
Hamussar)
Discovering One's Own Self
R' Yisroel's discovery [of understanding the psychological
makeup of a person] amazed everyone to a great degree.
Previously, people were strangers to their own selves, their
own natures, and their lives were a deep unsolvable enigma to
them without the special approach, the unique Mussar
approach, to understanding the words of Chazal.
After R' Yisroel came along with his school of thought,
people began taking note of the significance of each moment,
the implications of every step. They delved into the meaning
of things, striving to understand what had appeared to them
before as totally insignificant. People began to take
themselves to task, to make a personal reckoning of every
hour, and every minute of the day.
The world was then filled with thinking people, and thinking
people were filled with concern about the world, their world.
People began understanding one another and their motivations.
Once they understood themselves, they were able better to
understand their fellow man. (From notes — R' Dovid
Zaritzky)
*
I heard from the tzaddik, R' Shlomo Zalman Bloch
zt'l, who heard the following from his holy master,
the Chofetz Chaim ztvk'l. He told how HaGaon Hakodosh
R' Yisroel from Salant visited a critically ill person one
motzei Shabbos. He began speaking to him
enthusiastically about emunah in the words of our
Sages. He said that we are obligated to believe that
everything they said can, and should, be taken literally,
with no exceptions. He spoke on this theme for an hour and a
half.
In conclusion, he said that since Chazal said in Shabbos
119b that hot food/drink on motzei Shabbos is
healing, it is meant to be taken literally — one should
partake of a hot dish for the melave malkah meal for
the sake of one's health. R' Yisroel then ordered that a hot
drink be prepared for the sick person. He drank it, and lo
— he was cured right away! (Sefer Hatzaddik R'
Shlomo)
The Debate and the `Mofes' Wonder on the Subject of
Bitochon and Luxuries
We ask: "May Your kindness, Hashem, be reflected upon us as
we have trusted in You." According to the very measure of
trust which we put in You, Hashem, in like measure, may You
demonstrate Your kindness towards us.
I heard a true story concerning a debate which R' Yisroel had
with R' Shmuel Strashun ztvk'l one time they studied
together in the beis medrash of the Gra on the subject
of bitochon. HaRav Shmuel said that a person should
not rely on Heavenly Providence for anything beyond the very
basic necessities without which he cannot live, and he should
not pray and trust that he be provided with luxuries.
HaRav Yisroel maintained that a person may also trust that
Hashem endow him with amenities that go beyond his needs.
Upon the spot, R' Yisroel declared: "See, I don't even have a
wristwatch and there are additional things which I need but
certainly can live without. If I were to ask and pray for
them and to place infinite trust in Hashem, He would surely
provide me with a watch and more."
The words were barely out of his mouth, when the door of the
beis medrash opened and in strode an army officer. He
walked directly up to R' Shmuel, saying, "Greetings. In my
division, a man just passed away. His last request before he
died was that someone deliver his watch to this very beis
medrash and give it over to R' Shmuel Strashun. He asked
that the watch be given to one of the scholars who is in need
of one."
To be sure, R' Shmuel handed the watch over to R' Yisroel,
conceding the debate. "I see that you are right and that one
can rely on Hashem even for comforts; if he truly believes,
Hashem will provide these for him as well." (Ateres Tzvi
— R' Menachem Taksin of Kamenitz, author of Orach
Yeshorim)
The only purpose in his trip to France was in order to
fulfill the dictum of exiling oneself from one's homeland, as
was the practice of the Gra and of R' Chaim.
A Letter from the Alter of Kelm
My beloved son,
The Admor, R' Yisroel shlita, is now in Paris. My dear
brother, R' M. Avrohom Yosef, is also there now for business
reasons and he wrote to me that he met with him several times
and also took walks with him.
I wish to convey the words that my brother wrote about the
Admor, which surprised and astonished me. We have much to
learn from them.
"Truly, his exalted path in holiness is beyond my
comprehension. There are things which my puny mind cannot
grasp. He is a tzaddik in all of his wonderful, hidden
ways. He is a mighty figure.
"In short, I would like to tell you what I found and saw,
according to my limited observation and understanding. The
purpose of his trip was to go into exile, away from his
familiar surroundings, as did the Vilna Gaon zt'l and
R' Chaim zt'l. But it is his holy practice to do
everything with utter simplicity to conceal his true
objective in holiness. He is living in Paris, which is one of
the most sumptuous, flamboyant cities in the world, a city
steeped in self indulgence and extravagance — in dire
poverty, in a noisome, putrid rented room. He dresses like
the lowest pauper in a Russian village and tells people that
he wants to spend as little as possible for living
expenses.
"In his Torah study, he practices the same simplicity to hide
his true greatness, while everything he utters has deep
spiritual significance, but he hardly expresses himself and
his voice is barely heard . . . "
From your father S.Z. (From a manuscript)
