[Your] honor’s1This letter, like the previous ones, is addressed to the recipient in the third person. precious letter from the twenty-second of Shevat reached me safely. I must reply to [your] honor. I have already written that practical experience is the basis for how one makes progress in Mussar. It is impossible to prescribe this precisely, like one can [prescribe] how to progress commercially – especially not when [the individual] is a great person [such as yourself], may there be many like him in Israel. It is particularly difficult – perhaps even likely to fail, God forbid – to write in a way that will pierce the outer layers of an individual’s heart.
In general, when it comes to the powers of the human psyche, we cannot simply infer from one thing to another.2Compare Yevamot 109b. For the individual, one thing might be easy and something else very difficult to achieve. With respect to the difficult matter, it is necessary to grapple with it calmly, achieving [correction] gradually, over the long term – despite the great yearning to achieve it quickly. These are two opposing forces; a person must be attached to both of them. For if he stops desiring [to achieve], he will grow slack in his work. But if the longing becomes too intense and his acts become hasty, his labors will all but shut down and be fruitless, God forbid. A person who is emotionally invested, who engages in self-reflection, will understand generally how to mediate between these [two], despite the absence of a demarcated boundary [between them].
The business of character [refinement] is very necessary; one needs lots of time for it (if he is not naturally adept at it). Practical experience teaches that the study of character traits depends almost entirely on the ways of the world – which stand in opposition to asceticism.3Though one major tactic of the Mussar of previous generations was to separate from worldly needs and drives, R. Salanter here stresses the importance of using insights from worldly matters as key guides to Mussar practice. (Perhaps this is why [your] pursuit of [improved] character has weakened [your] commitment, although without completely nullifying it, etc., as [your] honor mentioned in [your] letter.)
Even though it is hard for me to write to [your] honor, as I mentioned at the beginning of my words, I will nevertheless speak briefly. The basis [of improvement through Mussar] is to study – as I mentioned to [you] when [you] were here – to explore the area with encyclopedic knowledge, to clarify every rationale from all the words of the Sages, of blessed memory, and the great codifiers, albeit with bold judgment – though here, too, there is no clearly marked boundary [between the drive for encyclopedic knowledge and the drive to express original ideas]. Alongside this, one must preserve health (without excess – rather, eating and drinking properly); and without abandoning the worldly practice of writing responsa, as is customary.4In this letter, R. Salanter explores another of his distinctive themes: the need to combine contradictory drives/tendencies in order to gain the right insight or quality of character. He refers to longing to get it done at once, combined with patience and repetition; to worldliness (exemplified by the practice of writing responsa, an exercise in bringing hypothetical learning to a practical conclusion) combined with asceticism; to self-assertion combined with humility and hesitation. (Indeed, with all these [qualifiers], study of the laws [must be done] as is appropriate to the ways of God, blessed be His name.)
Also: in studying a bit of ascetic Mussar and in studying character traits according to the way of worldly matters – [these two components of study] conflict with each other without clear boundaries. The passage of time will have its effect on [your] honor, to show how to uphold all of these [approaches]. Observe the character traits of people and their conduct with a generous eye; probe [your] own character traits in detail. Then, over time, [you] will see where you should direct [your] basic efforts as far as character traits are concerned – according to what is necessary for the goal of being good and doing good; [you] will pay some attention etc.
In general, some of [your] study of the behavioral sciences should be together with people – [to understand] the methods by which [your] approach can successfully influence others, what can cause [you] to achieve this level, and what obstacles prevent [you] from it. And with all this, the basis [of improvement through Mussar] is study… A young person who is superior to his peers in his talents must be reckoned as a man among men, on the one hand – so he can find the courage to influence effectively – but on the other hand, and even more so, he should carry himself as a young person, conditioning himself to become prepared to help people in the future, at the right time and conditions. Therefore… And the main thing is: Avoid any impatience; limit rigidity of thought and insistence on [your] own opinion; and habituate [yourself] gently, as time will bear its fruit, with the help of God... Your friend, who seeks your peace, Israel
יִקְרַת מִכְתַּב כְּבוֹד תּוֹרָתוֹ מִן כ"ב שְׁבָט נָכוֹן הִגִּיעַנִי. אָנֹכִי נָחוּץ לְהָשִׁיב לִכְבוֹד תּוֹרָתוֹ. כְּבָר כָּתַבְתִּי כִּי בְּדַרְכֵי תַּהֲלוּכוֹת הַמּוּסָרִי הַיְסוֹד הַפְּרַאקְטִישׁ. וְאֵין לָתֵת גָּדֵר נָכוֹן בָּזֶה כְּמוֹ בְּתַהֲלוּכוֹת הַמִּסְחָר. וּבִפְרָט לְאָדָם גָּדוֹל כמי"ב. כָּבֵד הַדָּבָר לִמְאֹד (וְאוּלַי קָרוֹב לְהֶפְסֵד חַס וְחָלִילָה) לִכְתֹּב בָּזֶה אֶת אֲשֶׁר יְנַקְּרוּ בְּמַשְׂכִּיּוֹת לֵבָב אִישׁ פְּרָטִי:
[Your] honor’s1This letter, like the previous ones, is addressed to the recipient in the third person. precious letter from the twenty-second of Shevat reached me safely. I must reply to [your] honor. I have already written that practical experience is the basis for how one makes progress in Mussar. It is impossible to prescribe this precisely, like one can [prescribe] how to progress commercially – especially not when [the individual] is a great person [such as yourself], may there be many like him in Israel. It is particularly difficult – perhaps even likely to fail, God forbid – to write in a way that will pierce the outer layers of an individual’s heart.
וּבִכְלָל בְּכֹחוֹת נֶפֶשׁ הָאָדָם. אֵין לְדַמּוֹת מִלְּתָא לְמִלְּתָא. יֵשׁ אֲשֶׁר בְּדָבָר אֶחָד נָקֵל לְפָנָיו. וּבְדָבָר אַחֵר כָּבֵד לְפָנָיו הַרְבֵּה לְהַשִּׂיגוֹ. וּבְדָבָר הַקָּשֶׁה הַהֶכְרֵחַ לְהִתְגּוֹלֵל בְּנַחַת. וּלְהַשִּׂיגוֹ בְּרֹב זְמַן וְעִידָן. עִם הַתְּשׁוּקָה לְהַשִּׂיגוֹ בִּמְהֵרָה. וְהֵן שְׁנֵי כֹּחוֹת מִתְנַגְּדוֹת. אֲשֶׁר צָרִיךְ הָאָדָם לִנְגֹּעַ בִּשְׁנֵיהֶם. כִּי אִם יֶחְדַּל הַתְּשׁוּקָה תִּתְרַפֶּה הַמְּלָאכָה. וְאִם תֶּחֱזַק הַתְּשׁוּקָה בְּיוֹתֵר לִהְיוֹת אָץ. תִּשְׁבַּת כִּמְעַט הָעֲבוֹדָה וְלֹא תִּשָּׂא פְּרִי חָלִילָה. הָאָדָם הַנִּלְבָּב הַמַּשְׁקִיף עַל עַצְמוֹ. יָבִין בִּכְלָל אֵיךְ לְתַוֵּךְ בֵּינֵיהֶם בְּלִי גָּדֵר מֻגְבָּל:—
In general, when it comes to the powers of the human psyche, we cannot simply infer from one thing to another.2Compare Yevamot 109b. For the individual, one thing might be easy and something else very difficult to achieve. With respect to the difficult matter, it is necessary to grapple with it calmly, achieving [correction] gradually, over the long term – despite the great yearning to achieve it quickly. These are two opposing forces; a person must be attached to both of them. For if he stops desiring [to achieve], he will grow slack in his work. But if the longing becomes too intense and his acts become hasty, his labors will all but shut down and be fruitless, God forbid. A person who is emotionally invested, who engages in self-reflection, will understand generally how to mediate between these [two], despite the absence of a demarcated boundary [between them].
עֵסֶק הַמִּדּוֹת מֻכְרָח מְאֹד וְצָרִיךְ זְמַן וְעִידָן לָזֶה (לְמִי אֲשֶׁר בְּטִבְעוֹ אֵינוֹ מְסֻגָּל כָּל כָּךְ) הַפְּרַאקְטִישׁ יוֹרֶנּוּ כִּי כִּמְעַט לִמּוּד הַמִּדּוֹת תָּלוּי בְּמִלֵּי דְּעַלְמָא הַמִּתְנַגֵּד לִפְרִישׁוּת. (אוּלַי זֹאת הַסִּבָּה אֲשֶׁר מֵחִפּוּשׂ הַמִּדּוֹת נִרְפֶּה אֶצְלוֹ הַחִיּוּב מִבְּלִי לֵילֵךְ בָּטֵל כוּ' אֲשֶׁר זָכַר כְּבוֹד תּוֹרָתוֹ בְּמִכְתָּבוֹ):
The business of character [refinement] is very necessary; one needs lots of time for it (if he is not naturally adept at it). Practical experience teaches that the study of character traits depends almost entirely on the ways of the world – which stand in opposition to asceticism.3Though one major tactic of the Mussar of previous generations was to separate from worldly needs and drives, R. Salanter here stresses the importance of using insights from worldly matters as key guides to Mussar practice. (Perhaps this is why [your] pursuit of [improved] character has weakened [your] commitment, although without completely nullifying it, etc., as [your] honor mentioned in [your] letter.)
וְאִם כִּי כָּבֵד לְפָנַי הַדָּבָר לִכְתֹּב לִכְבוֹד תּוֹרָתוֹ. כַּאֲשֶׁר הִזְכַּרְתִּי בְּרֵאשִׁית דְּבָרַי. בְּכָל זֹאת אֲדַבְּרָה בִּקְצָרָה. הַיְסוֹד הַלִּמּוּד וְכַאֲשֶׁר הִזְכַּרְתִּיו בִּהְיוֹתוֹ פֹּה. לָתוּר הַמֶּרְכָּז בְּקִיאוּת הַנִּפְלָאָה לְבָרֵר כָּל סְבָרָא מִכָּל דִּבְרֵי חֲכָמֵינוּ זַ"ל וּגְדוֹלֵי הַמְחַבְּרִים. עִם תְּקִיפַת הַדַּעַת. וְגַם הִפְחִידָה בָּזֶה בְּלִי יְסוֹד וְגָדֵר מֻגְבָּל. וְגַם שְׁמִירַת הַבְּרִיאוּת (בְּלִי הַפְלָגָה רַק לֶאֱכֹל וְלִישֹׁן כָּרָאוּי) וְגַם בְּלִי לַעֲזֹב דַּרְכֵי הָעוֹלָם בִּכְתִיבַת הַתְּשׁוּבוֹת כַּנָּהוּג. (אָכֵן בְּכָל זֹאת עִיּוּן הַדִּין כָּרָאוּי לְדַרְכֵי ד' יִתְבָּרַךְ שְׁמוֹ):
Even though it is hard for me to write to [your] honor, as I mentioned at the beginning of my words, I will nevertheless speak briefly. The basis [of improvement through Mussar] is to study – as I mentioned to [you] when [you] were here – to explore the area with encyclopedic knowledge, to clarify every rationale from all the words of the Sages, of blessed memory, and the great codifiers, albeit with bold judgment – though here, too, there is no clearly marked boundary [between the drive for encyclopedic knowledge and the drive to express original ideas]. Alongside this, one must preserve health (without excess – rather, eating and drinking properly); and without abandoning the worldly practice of writing responsa, as is customary.4In this letter, R. Salanter explores another of his distinctive themes: the need to combine contradictory drives/tendencies in order to gain the right insight or quality of character. He refers to longing to get it done at once, combined with patience and repetition; to worldliness (exemplified by the practice of writing responsa, an exercise in bringing hypothetical learning to a practical conclusion) combined with asceticism; to self-assertion combined with humility and hesitation. (Indeed, with all these [qualifiers], study of the laws [must be done] as is appropriate to the ways of God, blessed be His name.)
גַּם הָעִיּוּן מְעַט בְּמוּסָרֵי הַפְּרִישׁוּת. וְעִיּוּן הַמִּדּוֹת בְּדֶרֶךְ מִלֵּי דְּעַלְמָא. הַמִּתְנַגְּדִים זֶה לָזֶה בְּלִי גָּדֵר מֻגְבָּל. אֲרִיכוּת הַזְּמַן תִּתֵּן עֻזָּהּ לִפְנֵי כְּבוֹד תּוֹרָתוֹ אֵיךְ לַהֲקִימָם — לֶחֱזוֹת בְּמִדּוֹת בְּנֵי אָדָם וְדַרְכֵי תַּהֲלוּכוֹתֵיהֶם בְּעַיִן יָפָה. וְלָתוּר עַל מִדּוֹתָיו בִּפְרָט. וְאָז בְּאֹרֶךְ הַזְּמַן יִרְאֶה אֶל מַה יִּפְנֶה יְסוֹד עֲמָלוֹ בְּהַנּוֹגֵעַ לְמִדּוֹת לְפִי הִצְטָרְכוּת הַתּוֹעֶלֶת לְטוֹב וּמֵטִיב. יָשִׂים מְעַט עִיּוּנוֹ כוּ':
Also: in studying a bit of ascetic Mussar and in studying character traits according to the way of worldly matters – [these two components of study] conflict with each other without clear boundaries. The passage of time will have its effect on [your] honor, to show how to uphold all of these [approaches].
Observe the character traits of people and their conduct with a generous eye; probe [your] own character traits in detail. Then, over time, [you] will see where you should direct [your] basic efforts as far as character traits are concerned – according to what is necessary for the goal of being good and doing good; [you] will pay some attention etc.
וּבִכְלָל יָשִׂים מְעַט עִיּוּנוֹ בְּחָכְמַת תַּהֲלוּכוֹת עִם בְּנֵי אָדָם. בַּמֶּה יְזַכֶּה אֶת אָרְחוֹ לְמַעַן תִּמְצָא יָדוֹ לְהַשְׁפִּיעַ עַל זוּלָתוֹ. הַסִּבּוֹת הַמַּגִּיעוֹת אוֹתוֹ לְמַדְרֵגָה זוֹ. וְהַמְּנִיעוֹת הַמּוֹנְעוֹת אוֹתוֹ מִמֶּנָּה — וְעִם כָּל זֶה הַיְסוֹד הַלִּמּוּד כוּ'. אִישׁ עוֹל יָמִים הַמְצֻיָּן בְּכִשְׁרוֹנָיו מִבְּנֵי גִּילוֹ. הַחוֹבָה עָלָיו לְהִתְחַשֵּׁב לְגֶבֶר בְּגוּבְרִין מִצַּד אֶחָד. לְמַעַן יִמְצָא אֶת לְבָבוֹ לְהַשְׁפִּיעַ לְהוֹעִיל. וּבְיוֹתֵר לְהַחֲזִיק אֶת עַצְמוֹ מִצַּד אַחֵר לְצָעִיר יָמִים. לְהִתְלַמֵּד לִהְיוֹת מֻכְשָׁר לֶעָתִיד לְהוֹעִיל לָרַבִּים לְפִי הָעֵת וְהַזְּמַן לָכֵן כו'. וְהָעִקָּר בְּלִי שׁוּם קַפְדָנוּת. וְכֵן לְמַעֵט בְּדַעְתֵּנוּ מִלַּעֲמֹד עַל דַּעְתּוֹ. וּלְהַרְגִּיל אֶת עַצְמוֹ בְּנַחַת אֲשֶׁר הַזְּמַן תִּתֵּן פִּרְיוֹ בְּעֶזְרַת ה'. יְדִידוֹ דּוֹרֵשׁ שְׁלוֹמוֹ יִשְׂרָאֵל :
In general, some of [your] study of the behavioral sciences should be together with people – [to understand] the methods by which [your] approach can successfully influence others, what can cause [you] to achieve this level, and what obstacles prevent [you] from it. And with all this, the basis [of improvement through Mussar] is study… A young person who is superior to his peers in his talents must be reckoned as a man among men, on the one hand – so he can find the courage to influence effectively – but on the other hand, and even more so, he should carry himself as a young person, conditioning himself to become prepared to help people in the future, at the right time and conditions. Therefore… And the main thing is: Avoid any impatience; limit rigidity of thought and insistence on [your] own opinion; and habituate [yourself] gently, as time will bear its fruit, with the help of God...
Your friend, who seeks your peace, Israel