RAV YISROEL SALANTER’S MUSSAR THEORY

What was Rav Yisroel’s Mussar theory? He posited that there is an ideal method of behavior specific to
each person’s personality, intellect, and capabilities in every life situation. The pathway in which to
arrive at this ideal method is not only to improve some specific character traits, but to train ourselves in
three specific areas of knowledge.
These three areas of knowledge are called Limmud haMussar, Chochmas HaMussar, and Chinuch
haMussar.

 Limmud HaMussar is the general background one must have in the field of Mussar study.
 Chochmas HaMussar is in depth knowledge in these areas.
 Chinuch HaMussar is the means to employ the knowledge practically when the need for it
comes up in life.

There are Nobel Prizes given to those who
produce insights in Game Theory. It is a field applicable to economists, social scientists, and biologists.
It was given its first general mathematical formulation by John von Neuman and Oskar Morgenstern in 1944. It is also useful in understanding the theories of Rabbi Yisroel Salanter in Mussar.

Imagine, if you will, the following bizarre but eye-opening analogy:

You have been transported to another world or dimension. In this dimension, you are living in a world
of games. Every person you interact with challenges you with a different type of game. If you choose
not to play – you will not be given access to food and water. Only people that play get to eat and drink.
Winning is also important. If you lose any game on that day – you will be limited to half-rations. There
are three scenarios to explore.

1. The first person approaches you with a game of tic-tac-toe. He goes first and marks the middle box.
   What do you do? The next person approaches you with the game of Othello. How should you approach
   this game?
2. Someone approaches you with a $100 bill that he is auctioning off to the highest bidder. With this
   auction, however, the runner-up who lost the bid must also pay what he had bid. You cannot
   communicate with anyone else participating in the auction. You have bid $5 already to qualify for your
   half-rations at least. The opponent bids $10. What will you do?
3. Then a football is punted and headed straight toward your head. What do you need?

• For Scenario #1, what you need is Lummud HaMussar, so to speak of the full gamut of games.
• or Scenario #2, you need Chochmas HaMussar of the depth of how this game in splayed.
• For Scenario #3, you will need Chinuch HaMussar – of the best strategy to implement it when the
  sudden need for it arrives.

Limud HaMussar is a background in the correct strategy for each possible game you will face. For
example, in tic-tac-toe you can lose unless you respond with taking a corner. You need this knowledge
base. In Othello, you need to get to the end lines and then work toward getting a corner. There are
best practice strategies for checkers and chess as well.
Chochmas HaMussar is an in-depth understanding of how best to approach the auction. Generally
speaking, engaging further in the auction is a losing proposition – because the nature of people is to
throw good money after bad and to continue even beyond the $100. However, if one delves into the
manner and can determine the nature of all of your competitors in the auction, it may be worthwhile to
continue. How so? Most people can be categorized as either sharks or dolphins. If you can convince
them that you are a shark and are positive that they will behave as dolphins – then it is worthwhile to
engage in the auction.
Chinuch HaMussar is the strategies that are required to employ the Limud HaMussar at a moment’s
notice. When the ball comes at you – you need to be prepared or the ball with hit you on the head. You
need to be prepared to catch the punt and run with it on a second’s notice. You also need to be able to
size up the situation at all times to be able to implement your Limmud HaMussar and perhaps the
Chochmas HaMussar at a moment’s notice. If you blink, you can sink. Rabbi Salanter proposed that the
most effective means of employing Chinuch haMussar is through emotionally making it a part of one’s
subconscious mind through a process known as sfasayim dolkos. The idea involved repeating the
principle in an emotional tone so much that it becomes a part of one’s psyche. Most people do not
employ such means nowadays, however, the idea of taking the knowledge and being able to employ it in
real life situations is still as necessary as ever. [Who exactly changed the term of sfasayim dolos to
Chinuch haMussar? This author believes it was the Alter of Slabodka, but let’s leave this aside for now]Now let us transfer all of this game theory in the analogy to actual life. Character-building and moral
behavior matter. The Vilna Gaon once said that without the struggle of repairing our character – of
what purpose is life?

Rabbi Yisroel Salanter developed a highly sophisticated method of Mussar Theory and proposed
this system to his students in a series of 31 letters printed in a work entitled Ohr Yisroel. What
follows is a restatement and re-organization of this system, including an amplification of the
underlying message of Rav Salanter. Occasionally, ideas from some of his immediate students,
or grand-students, or even great grand-students will be employed to help further this along.

 The Creator is the Ultimate Giver. We become greater by imitating Him. This is the Mitzvah of
v’halachta b’drachav. The Gemorah in Shabbos tells us mah hu rachum af attah rachum. Rav
Yisroel Salanter explains that we can give to others by influencing them in Mussar Theory (Ohr
Yisroel 5.1). This helps get others on track, but also helps improve our own ways.
 A good way to develop MUSSAR THEORY is to promote the insights and benefits of MUSSAR
THEORY to others. (1.4). This means, not just introducing it to them – but actively promoting
specific insights and also specific benefits. Creating analogies in secular knowledge as well as
history helps promote Musar Game Theory too. An example of this is the idea espoused by one of the leading Talmidim of the Alter of Slabodka, Rav Dovid Leibowitz. He explained that at
times, in order to motivate ourselves to do the right thing – we have to burn our bridges, so to
speak. In parshas b’shalach, the pasuk tells us velo nacham elokim lailech derech eretz plishtim
ki karov hu.
 MUSSAR THEORY explores all of the pathways, actions, and psychological aspects of the person.
It is also the best manner in which to keep a person on track, awakening various motivational
tools within the person (1.1)
 There are three steps involved in changing a trait: Recognizing it as a fault, controlling the fault,
changing the fault. (30.4)
 MUSSAR THEORY protects a person from being distracted by the Yetzer Harah. (1.2)
 MUSSAR THEORY requires effort in both restraining oneself from committing evil as well as
changing oneself into a force of good (17.2). Human beings have a potential to fall to the lowest
depths. They also have the ability to rise to the highest heights.
 Even if you do not detect change in one’s personal MUSSAR THEORY – it enters the
subconscious mind and makes a difference. The Yetzer Harah has an extraordinary ability to
distract us from our goals. The Mesilas Yesharim describes him as Ki ish milchama hu,
umelumad b’armimus – He is a man of war skilled in the art of deceiving. The best way to tackle
this is the realization that growth in MUSSAR THEORY always makes a difference and enters the
subconscious mind.
 MUSSAR THEORY can only be internalized by implementing tailor-made strategies. (1.3)
 MUSSAR THEORY requires daily times of studying its underlying theories. (2.1)
 There are two aspects to developing one’s own MUSSAR THEORY:
 learning from error (2.2)
 learning to use it on the fly in real-life practical situations. (2.2)
 One must draw people toward the use of MUSSAR THEORY. (2.3)
 When drawing others to it, one should highlight one’s own skills in specific areas of MUSSAR
THEORY. (2.4)
 Everyone must employ MUSSAR THEORY (3.1)
 Methods invoked in refining one particular character trait may not necessarily work when
refining a different trait (20.1).
 Refining a trait requires a dichotomy of sorts: gentle patience with a firm determination for
rapid growth (20.2).
 Refining character requires knowledge of human psychology (20.3).
 MUSSAR THEORY has some objective guidelines and some subjective guidelines (19.3).

 For most people, man’s greatest motivation is survival. (3.2)
 Pursuing materialism is neither necessary for life nor for survival (3.3)
 To earn the Creator’s favor one should introduce MUSSAR THEORY to others. (3.4)
 Learning from error is indispensable to MUSSAR THEORY (4.1, 2.2)
 Understanding internal motivations is central to MUSSAR THEORY (4.2)
 Self-deception is often how we operate (4.3)
 We can enhance our own development MUSSAR THEORY by learning from the errors of others
(4.4, 2.2)
 Our commitment to MUSSAR THEORY must be based on strong logic. (5.2)
 Influencing others in MUSSAR THEORY helps develop its intellectual underpinnings within
ourselves. (5.3)
 MUSSAR THEORY must be offered to others in a way that builds on their strengths – not
weaknesses. Factors such as personality, intellect and outlook must be taken into account. (5.4)
 The majority of our existence is for the afterlife – degrees of reward. (6.1)
 The easier it is to correctly apply the proper MUSSAR THEORY, the less reward one receives for
not having implemented it practically. (6.2)
 There is a ten-day period each year in which MUSSAR THEORY can best be practically
implemented. (6.3)
 If we set out a special place for thinking about MUSSAR THEORY – it can better help us to get on
the right path. (6.4)
 Everyone can change any character trait if they work on it intelligently (30.1).
 There are two types of change – controlling the trait and transforming the trait from evil to
good. (30.2)
 Employing subconscious methods is the most effective means to transform a trait (30.3)
 To strengthen faith – one should repeat aloud verses that deal with faith (24.1).
 The more you look for Divine Providence in life – the more it is given to you (24.2).
 Knowing the law helps one overcome challenges when faced with challenges (21.3)
 True humility means not being phased or insulted by anything or anyone (26.1).
 Repairing a character flaw is more difficult than repenting for a sin (26.2).
 The more one accepts tests and struggles with love – the greater his reward (26.3)
 One of the most effective means in improving a character trait is the realization that it is a must
– a chok. (31.3)

 If someone commits himself to act in accordance with halacha – this creates a strong ability to
overcome any trait (29.2).
 Minyan helps remove spiritual impurity (14.4).
It is hoped that this short introduction and the analogy provided here, can spur readers into a greater
appreciation of the revolution that Rav Yisroel Salanter zt”l created.