Letter Ten

IMPERCEPTIBLE IMPRESSIONS

The sweet waters of Torah will penetrate into his heart; they will guard him from all evil and transform his ways to good.

Your letter of this month has arrived, and as you have requested, I am assigning top priority to respond immediately.

MY HEART REJOICED

I read your letter, my esteemed students, and my heart rejoiced when I saw that you are pursuers of righteousness who desire the nearness of God (cf. Yeshayahu 58:2). My soul was bedecked with joy, unencumbered by any personal desires. How blinded is my mind! Who can assure that our own hearts, for ourselves, will rejoice in the fear of Heaven (cf. Devarim 5:26), with no corruption of [personal] desire?¹

TREE OF LIFE

Do not fear the voice of tumult (cf. Yirmeyahu 11:16) [that opposes Mussar study], neither be unnerved (ibid. 23:4). Grasp the “tree of life” (Mishlei 3:18) — the study of Mussar. It revitalizes the intellect, protecting it from drowning in the forces of the habitual desires.

A BLESSING

The study of Mussar calls out, “Life!” and within its sphere, every person is moved in his heart to know his deficiencies and yearn to rectify them². Do not fall into the net of the yetzer hara, who ridicules yiras Shamayim. [One engaging in such unprovoked mockery] is like a thief who uproots souls from Divine service. [He commits this evil deed] even though no personal desire is found [to motivate such behavior. Through the lens of Mussar], the eye sees [i.e., one truly realizes] that transgression ascends to the Heavens, and the heart desires to strengthen itself in Mussar, so that it might be saved from the netherworld. As for those who draw others close to yiras Shamayim, a blessing is invoked — something that is not the case for those [that ridicule it]. The effort required [in this sacred endeavor] is small, and the reward is abundant. As it states in Tanach: “Those who teach righteousness to the multitudes [will shine] like the stars, forever and ever” (Daniel 12:3).

MUSSAR ELEVATES A PERSON

Let a person’s heart not despair if he studies Mussar and is not awakened, or if he feels no impression on his soul motivating him to change his path. It is known with certainty that even if the physical eye does not perceive the impression, the eyes of the intellect nevertheless perceive it. Through an abundance of [Mussar] study over an extended period of time, the hidden impressions will accumulate, and he will be transformed into a different person. His desires will be reigned in, without excessive indulgence, and some [desires] will even be completely neutralized. Experience testifies [even] through a cursory observation, that Mussar study — whether a lot or a little — elevates a person above his peers, both in thought and conduct.

REBBI AKIVA

Chazal allude to this concept in Avos D’Rebbi Nosson, where we read (ch. 6): “What was the beginning of Rebbi Akiva? It is told that at the age of forty, he had learned no Torah whatsoever. Once, while standing next to a well, he queried, ‘Who chiseled this stone?’ They responded to him, ‘The water that continuously falls on it every day.’ They said to him [further], ‘Akiva, aren’t you aware of the verse, “Stones are worn away by water” (Iyov 14:19)?’ Immediately, Rebbi Akiva applied a kal v’chomer³ to himself: ‘If that which is soft carves into that which is hard, then all the more so, the words of Torah, which are as hard as iron, will penetrate into my heart, which is flesh and blood!’ Immediately, he returned to study Torah....”

THE CONSTANT FLOW OF WATER

[We see from the fact that Chazal state that Rebbi Akiva “returned” to study that] Rebbi Akiva [experienced a problem] when he began to study. When he found [his Torah studies left] no impression on him, he was convinced that it was hopeless [for him to continue]. They showed him a contradiction to his way of thinking through the flow of water on the stone. The changing of the stone is not discernable to the senses, whatsoever. In reference to this, the natural scientists decreed that an impression is made that is imperceptible to man. Thus, the groove in the stone is caused by the abundant [flow of] water over an extended period of time, [that continuously renders a series of] cumulative, impalpable impressions.

TRANSFORM HIS WAYS TO GOOD

Let us, then, consider a person who is not naturally endowed with the power to numb the sensation of his desires. His intellect lives to seek eternal comfort for his soul, but his heart is as hard as stone. Let such a person pour abundant water upon his soul by engaging in Mussar study. [Slowly and] imperceptibly, impressions will be generated within his heart that will guide him to the path of life — the study of Torah. As Chazal teach (Yerushalmi, Pe’ah 1), “The entire world and all of the mitzvos are not equal to the mitzvah of Torah study.” Moreover, Torah study itself is likened to water. These sweet waters will penetrate into his heart; they will guard him from all evil and transform his ways to good.

Translator’s Summary of Letter Ten

1. A person should not despair if he studies Mussar and does not sense any impression in his soul.
2. Even if he does not sense the impact of Mussar, it is nevertheless perceived in his subconscious.
3. Through consistent study of Mussar over an extended period of time, hidden impressions will accumulate and render a dramatic transformation.
4. Mussar study elevates a person above his peers, both in thought and conduct.

______________________________________

1. Although he experienced joy for the spiritual achievements of his students, he questioned whether the happiness he felt for his own attainment of yiras Shamayim emanated from a pure place — or perhaps was tainted by some personal “self-satisfaction.” This introspection reflects his profound humility and his quest for the truth.

2. Only one who recognizes his sins and deficiencies is considered alive, because he is close to repentance. However, one who sees himself without flaw is not considered to be alive, because he is distant from repentance. And it is the study of Mussar that awakens one with yiras Shamayim and the insight to see his flaws, and thus be considered truly alive. See Letter Thirty, section 5.

3. An exegetical method whereby a conclusion is inferred from a lenient situation to a stringent one.

Buy Ohr Yisrael at a special online price at www.targum.com