| Greetings!
Mussar Leadership classes resumed meeting at Beth Zion-Beth Israel in Philadelphia on Tuesday, September 8, and will meet again on Tuesday, September 15. In this edition of Mussar Leadership, we continue to focus on the middot that the Mussar Pathways students are observing, Seder/Order. Rosh Hashanah is on shabbat this week. Please note that you can now join our Mussar Leadership group on Facebook. You can participate in our Discussion Board there. |
Steps to Practice
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As we begin the fall semester of Mussar Pathways, it is fitting that we revisit the steps of our practice.
Commit yourself to the study of Mussar for at least thirteen weeks - one for each of the thirteen middot outlined in Rabbi Mendel of Satanov's Cheshbon ha-Nefesh. Once you have finished the first thirteen week cycle, start again with the first middah.
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| Middah |
During the fall semester of Mussar Pathways, we will spend two weeks focusing on each middah.
All of your actions
and possessions should be orderly - each and every one in a set place and at a
set time. Let your thoughts always be free to deal with that which lies ahead
of you.
(Rabbi Menachem Mendel of Satanov, Chesbon HaNefesh).
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Torah Portion
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Rosh Hashanah
Torah - Genesis 21:1-34; Numbers 29:1-6.
Haftarah - I Samuel 1:1-2:10; Jeremiah 31:1-19
There is lesson about repentance that can be derived from a
verse found in the Torah portion for the first day of Rosh Hashanah. When Ishmael,
son of Hagar, was sent away by Abraham at Sarah's urging, Ishmael became
ill and was in desperate need of water. The verse states that the angel told
Hagar (Genesis 21:17): אַל-תִּירְאִי, כִּי-שָׁמַע
אֱלֹהִים אֶל-קוֹל הַנַּעַר בַּאֲשֶׁר הוּא-שָׁם, "Fear not, for God has heard the voice of
the lad where he is."
Rashi gives us insight into this verse, and into what was
taking place in the Heavenly Court. The ministering angels were impugning Ishmael,
saying, "Master of the World, this child, whose descendants are destined
to put Your children to death by thirst, would You now cause a well to rise up
for him?" He answered them, "What is he now - righteous or
wicked?" They said, "Righteous [at least in regard to the above claim]."
"If so," replied God, "I will judge him in accordance with his deeds
at present." This is the meaning of the words הַנַּעַר
בַּאֲשֶׁר הוּא-שָׁם, "where he
is" - in the state he is now, that is how I will judge him. The Talmud
in Rosh Hashanah (16b) learns from here that people are judged only in
accordance with their present actions.
Since we were created in the image of God (צֶלֶם אֱלֹהִים, tzelem elohim), we too should not judge people for what we fear they might do in the future. As we read in Pirkei Avot (1:6),
"Judge everyone on the positive side of the
scale."
Rabbi Yisrael Salanter said that
when he first started learning Mussar, he became angry at
the world, but remained at peace within. As he studied further, he
also became angry with himself. Finally, only the anger for him
remained while his anger for others melted away and he began judging others favorably.
Adapted in part from Rabbi Yosaif Asher Weiss, ed. A Daily Dose of Torah, Volume 14: The Festivals and Days of Awe. Brooklyn, NY: Mesorah Publications, Ltd., 2007, p. 113.
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Rosh Hashanah
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The Talmud states in Rosh Hashanah (16a) that on Rosh
Hashanah all humans are judged individually like sheep passing single file
before their owner. This means that everyone is judged on his own merits, and no
friend or family member can help protect him from his judgment and its verdict.
What seems almost contradictory to this is that the same
Gemara (18a) says: "And they (all humans) are remembered by Hashem in one swift
remembrance," which would seem to imply that all people are judged
together. How do we reconcile this seeming contradiction?
Sifsei Chaim explains that there are really two aspects to the
judgment of Rosh Hashanah. First, one is judged by his very own deeds - all one's mitzvot and sins get evaluated and examined individually, just as a farmer
scrutinizes his sheep. However, every person is also judged in another way,
which can affect the original outcome. Every person is part of a tzibbur, a
community, a group of people, a congregation, a town, a city, etc. His actions
have a direct result on his surroundings, for better or for worse. If a
person's own action are insufficient to tip the scale of merits, he can
compensate for this by having a positive effect on other people, which will
change the outcome of his original judgment.
Every person must realize how his own actions can affect the
double role he plays. A person is created individually to show him that it is
up to him to achieve great accomplishments in his life as an individual. However,
a person must also remember at the same time that he is a member of Klal
Yisrael, and has responsibilities toward them. This will help him think about
his actions in another light.
Rabbi Yisrael Salanter used to encourage his students to
become people that רַבִּים צְרִיכִין לָהֶם, many are dependent on them, as a
way of meriting favorable judgment. By one increasing his positive influence on
others, even by just gaining friends and acquaintances, he will broaden his
value in the second aspect of judgment, and will merit a favorable outcome.
Rabbi Yosaif Asher Weiss, ed. A Daily Dose of Torah, Volume 14: The Festivals and Days of Awe. Brooklyn, NY: Mesorah Publications, Ltd., 2007, p. 118.
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We appreciate hearing your comments.
Ktiva Vechatima Tova - with wishes for a
year full of blessings!
Sincerely,
The Madrichim
Mussar Leadership
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