Rav Yosef Yozel Hurwitz, the Alter of Novhardok
“Blessed is the man who relies on G-d.” The blessing is that not only does he receive his material needs, but he also binds himself to G-d through his bitochon.
From Sparks of Mussar by R Chaim Ephraim Zaitchik
Rav Nosson Zvi Finkel, the Alter of Slabodka
R’ Nosson Zvi never felt that he owned the yeshiva, or anything else either.
From Sparks of Mussar by R Chaim Ephraim Zaitchik
Rabbi Yisrael Salanter once witnessed someone running swiftly into the synagogue to say kedusha with the congregation. In his haste, the man stepped on someone’s newly polished shoes. After prayers, Rabbi Salanter told the man that he had a financial responsibility to pay for the shoes to be re-polished. Rabbi Salanter added, “The entire merit of reciting kedusha is lost if its recital causes someone a loss.”
(From Tenuas HaMussar, cited in Love Your Neighbor by R Zelig Pliskin)
If I was a sports fan, I would write about how working on bettering yourself isn’t really for a Monday morning quarterback. I, however, did spend way too much time in high school listening to what use to be called “college radio”. The phrase “Building towered foresight isn’t anything at all” has been buzzing in my head for weeks. Mostly because while working on several middos (derech eretz and emes) that involve interactions with others, I’ve come to see that it’s really easy after the fact to say, “I really should have handled the situation better”.
Navigating how to approach people requires being able to have the creativity to come up with multiple outcomes of possible reactions. To only have a perspective to see one outcome or “Building towered foresight” might make you feel that you have achieved the right goal of your avodah on a middah, but I think only seeing one outcome limits you. When speaking with family members, co-workers, or teachers it’s important to try to see several possible outcomes and adapt as needed.
This is also true when dealing with one Yetzer Hara. No chiddush here, I just happen to be re-reading The Juggler and the King for the first time in about 17 years.
Rabbi Yisrael Lipkin (Salanter)
“One who cannot explain properly does not understand properly.”
From Tenuas HaMussar (The Mussar Movement)
The following was sent to subscribers of R Zvi Miller’s Salant Foundation email list:
THE SAGES OF MUSSAR ON THE PARSHA: KI SISA
HaShem selected Betzallel to form the vessels of the Mishkan, i.e., Tabernacle. However, the criterion to serve as the “chief artisan” was not based on his artistic ability. Rather, HaShem selected Betzallel because he had “a good name.”
In light of this the Midrash cites the verse (Kohelles 10:1), “Dead flies putrefy the fragrant oil, whereas a good name falls on a corpse and does not putrefy.” This poetic verse cries out for an explanation! Moreover, what possible application can we draw to Betzallel from the concept of “a good name falling on a corpse?”
Rather, the verse metaphorically uses the terms “fragrant oil” and “a good name” to depict two divergent types of people in relationship to the performance of Mitzvoth.
“Fragrant oil” refers to a person who suppresses his negative impulse in order to perform a good deed. For instance, Shimon is miserly by nature. Therefore, in order to fulfill the Mitzvah of tzedakah (charity), he consciously forces himself to give to others. HaShem recognizes his struggle and merits him accordingly.
However, the inner conflict impedes him from giving generously and joyously. As a result, he does not find much favor in the eyes of the community. Resultantly, his Mitzvoth are like fragrant oil, putrefied by dead flies, i.e., his unrefined character traits.
Whereas, a “good name” refers to a person who has rectified his character to pure goodness. Through the combination of his excellence of character and the Mitzvoth that he performs, he faithfully and graciously serves his community.
In this light, “a good name falls on a corpse and does not putrefy.” That is, even when he performs Mitzvoth that might awaken base character traits, his goodness is constant and absolute.
Betzallel transformed himself. That is, he was filled with compassion and kindness, and had no inner harshness, whatsoever. The Mishkan was the place where HaShem revealed His compassion and forgiveness. Therefore, HaShem chose Betzallel, to assemble His holy dwelling place on earth, amongst the Children of Israel.
[Based on Ohr RaShaz of the Alter of Kelm]
Please take time to read this post by R Micha Berger that discusses Ben Frankin’s virtues, the 13 middos listed in sefer Cheshbon HaNefesh, and the 13 “Middos of R Yisrael Lipkin (Salanter)”.
R Yisrael Likpin if Salant said:
“Not everyone who can speak should; but one who does should know how.”
1. Two things are necessary for man’s self-perfection. One is to arouse and inspire himself. The other, by far the harder, is to carry out his good resolutions and retain the inspiration when it comes down to action.
2. A Jew once came before him asking for the “permission of a hundred rabbis” necessary to take a second wife without divorcing the first. In the course of talking, the man spoke badly of his wife. R’ Naftoli interrupted him and asked, “Have you already received the permission of a hundred rabbis to violate the prohibition of Loshon Hora?”
3. When serving as Rabbi, he never sat in the front rows of the Shul, but fixed his place among the common folk. When he served as Ray of Helsinki, he always entered the Shul with a Sefer under his arm. In that way when the congregation rose as he entered, it could be that they were honoring the holy Sefer rather than himself.
4. A resolution to bring all of Jewry back to the Torah was found in his satchel. When asked how he planned to carry out this resolution, he replied, “I have resolved to keep all the laws of the Shulchan Aruch strictly. In this way I will serve as a living Shulchan Aruch, and anyone who wants to keep the Torah will be able to see in me a living example of a complete Jew and learn from me how to return to the Torah.”
