Issue | Misnagdim | Mussar Differences | Chassidim |
Ahavah | Downplayed and underdeveloped theme; too elusive to define and too dangerous to use as a focus. | Similar to other Misnagdim | Central theme (although not much time is spent developing it); essential for Dveykus. |
Achilah U'Shesiyah | A physical activity only moderately elevated by Torah and Zemiros. | Similar to other Misnagdim | An essential catalyst for Ahavah; for Ha'olas Nitzotzos. Meals with Toiroh and Niggunim are core experiences. |
| Unrelenting focus on reality, to the detriment of possible ecstasy – is it for real? | If anything, even more so – but reality lies more in the character and personality than in the Blatt Gemara. | A little blurry at the edges: If the experience is uplifting, does it matter if it's “really real?” |
Bushah V'Azus | Harbors doubt, sometimes lacks confidence. | Paradoxical trends toward doubt and boldness co-exist. | Bold and confident in the service of core values. |
Bitachon | Hashem has his plans. | Could go either way. | Everything is Good! |
Ga'avah V'Anavah | Takes pride in personal accomplishments, built on drive. Tool for aliyah. | Paradoxical trends toward ambition to achieve and negation of kavod (see below). | Bittul – negation of self; role in system more important than personal satisfaction. |
Dveykus Ba'Hashem | Nice, but not essential | Similar to other Misnagdim. | It's Everything! |
Dibbur U'Shesikah | Intellectual conversation most important. | Mussar b'Hispa'alus and shmuessen in Yirah and Middos also important, | Chassidic stories most important. |
Derech Eretz, Nikayon, Seder | Essential to Mussar-refinement. | Critical, but even the non-Mussar school holds that these elementary characteristics enhance accomplishment. | Not inspirational, not particularly important. |
Hakoras Tovah | A logic | A middah. | An emotion |
Zerizus V'Atzlus | Is of greater value than more profound kavanah. | Similar to other Misnagdim. | Is of lesser value than profound kavanah. |
Chaver, Shachen, Nosei B'Ol | About the same. | Much more important than either of the other derachim | About the same. |
Chesed V'Rachamim | Only when not learning. | Only when not learning, but then a focus. | A legitimate option instead of learning. |
Yirah | Central theme. Mostly onesh, some romemus. | Similar to other Misnagdim. | Secondary theme. All romemus, little onesh. |
Kavod | Can be used as a shelo lishmah, major emphasis on Kavod HaTorah. | Eradicating Kavod is one of the most central of Mussar's themes | Preferable to eradicate, with the exception, obviously, of Rebbes. |
Kavanah when performing Mitzvos | Nice, but tafel – not worth bending the rules. | Similar to other Misnagdim. | Important, an ikkar – worth bending the rules. |
Ka'as, Refraining from | Very Important. | Very, Very important | Very Important. |
Lev Tov | Very Important, but not as much as Torah. | If one does not accomplish a Lev Tov, then one has not accomplished anything. | Very important, but not as much as Dveykus. |
Limud Torah | Everything. | Similar to Chassidim. | Important – for some, very important, but not Everything. |
Tzenius | Very Important. | Same. | Very Important. |
Kiruv | Positive attitude, at least in theory. | Similar to other Misnagdim, but more l'ma'aseh. | Except for Chabad and Breslov, neutral or negative attitude |
Shalom U'Machlokes | We pay lip service to shalom, but in reality... | More of an attempt to put principle into practice. | We pay lip service to shalom, but in reality... |
Simchah V'Atzvus | Not much attention paid to these concepts. Some Misnagdim are pretty depressed. | Similar to other Misnagdim. | A lot of attention. In theory, and often in practice, Chassidim are happy, avoid sadness, and are more happy-go-lucky. |
Tochachah, Kana'us, Chanufah | Not much attention. | Same. | Not much attention. |
Teshuvah | Very Important. | Same. | Very Important. |
Avodas HaShem | Intellectual. | A combination. | Emotional. |
Wednesday, August 03, 2005
Chassidim, Misnagdim, and now Mussar
In response to the legitimate complaint that many made, that I neglected Mussar, I have expanded the table to include a third column:
Hi,
ReplyDeleteFrom a chasidic perspective, the main thrust of the Torah, and therefore one's efforts, is to break through to d'vekus, as you have written. Chasidus does not see itself as innovating this, merely using a different approach to achieve it, since in the generations before the Baal Shem Tov most of those that were learning were not getting the required effect from their Torah. The Piasezno Rebbe writes ~in the 1920's that the misnagdim have forgotten that the purpose of learning is to achieve this shift of perception, so reducing learning to an intellectual activity as you document. Essentially, the misnagdim have fallen into the trap of the maskilim - thinking that there is no alternate reality out there to tap. Intellectual activity is the tehom of esov - you go endlessly around in logical circles.
My shver z'l told me that in Poland before the war there were 80 Rebbes with Ruach haKodesh. It seems to me that post-war chasidim have also forgotten that it is about getting somewhere, although there are still more than a few Rebbes who are clearly there. My feeling is that having succeeded in re-establishing themselves as a social force, the next task for chasidus is to produce a generation of chasidim that are also baalei hasogo.
An extremely important comment.
ReplyDeleteMy Belzer chevrusa (we learn "Sidduro shel Shabbos" together) explained to me recently that the Chassidim themselves recognize that the primary role of Rebbes in our day is social cohesion as opposed to hadrachah in Avodas Hashem and in Dveykus. I do not see how the difficult change-over to the "next task" can be accomplished, but it will be truly wonderful if and when it does!
I believe the change over will come when A) it becomes common knowledge that this sort of shift is what is intended and is possible, even in our times, and for average people. I once asked a mashgiach in a Gerrer yeshiva what the Beis Yisroel means when he says (in almost every piece) 'shabos/yomtov/etc helft zi, m'ken tzikimen' 'shabos/yomtov/almost anything helps, and one can arrive'. He didn't know.
ReplyDeleteB) Information on concrete ways of going about it that are of practical use is widely available and socially accepted. In our generation this means imho an emphasis on emotional processing (cf Sedona method, Focusing and other emotional based therapies) which affect nefesh habehamis, which is the site of emotions. These approaches therefore need to be placed in a proper Torah context, as opposed to being 'free-standing'. Clearing up repressed negative emotions allows the heart to begin to open, and this opening of the heart - to the experience of (Divine) love - is what allows nefesh to hook up to the higher levels. 'Veata yodea sherefuas hanefesh hu tikkun hamidos' 'And you know that healing the soul is tikkun hamidos' Rambam Shmone Prokim 1
From Avodah:
ReplyDelete> My Belzer chevrusa (we learn "Sidduro shel Shabbos" together) explained
> to me recently that the Chassidim themselves recognize that the primary
> role of Rebbes in our day is social cohesion as opposed to hadrachah in
> Avodas Hashem and in Dveykus. I do not see how the difficult change-over
> to the "next task" can be accomplished, but it will be truly wonderful
> if and when it does!
The Klausenberger Rebbe (Shefah Chaim volume 4 #248) wrote concerning this:
"Our grandfather the Ateres Tzvi once said while fish were being
prepared and they were flopping around after their heads had been cut
off. "In this same manner will the chassidic rebbes dance and jump
-- without a head -- before the coming of Moshiach." In my humble
opinion in understanding the words of the sages and their mysteries
-- that the intent of our grandfather was positive concerning our
times. These times which we see the lowliness of the generation. A
time when there are no great people to ask or seek counsel from. The
question spontaneously wells up in the heart concerning the value
of the chassidic movement which was founded by the Baal Shem Tov. I
have personally said many time commented concerning the well known
frightening letter that the Gra wrote erev Yom Kippur -- how could
he speak so harshly against those great tzadikim? In fact the dispute
between the Gra and the Chassidim was similar to the dispute between
Yosef and his brothers... They asserted that offspring that are
no good, severely diminish the forefathers retroactively for many
generations. And surely it has a bad impact on the future. Perhaps
then this was the reason for the strong opposition of the Gra and
the misnagdim when they saw with ruach hakodesh up until the time of
our generation. They wanted to reject chassidus because they knew how
degenerate it would become in the generation just before the coming of
Moshiach. In contrast the Baal Shem Tov and his followers -- despite
the fact that they all foresaw the degeneration in chassidus which
would develop -- but they also saw its benefits. In fact it is quite
obvious that chassidus has in fact been the main factor in saving
Yiddishkeit even in our generation -- even though we are well aware
of its lowly state. In fact there would be little left of Yiddisheit
if it weren't for chassidus with its special clothing and the close
attachment of the chassidim to the community and their rebbe. This
external social cohesion is the basis of the vital strength of
chassidus. The strength of chassidus has significant influence
on the non-chassidic world also. This then was the intent of our
grandfather's statement. He wanted to indicate the tremendous value in
chassidus even just before Moshiach and that we should not fall into
despair when we see the lowliness of the generation. The rebbes --
even though they are mindless creatures without heads -- nevetheless
they jump about and still have some vitality and provide social
cohesion. They retain the strong spirit that sustains Yiddishkeit."
Rav Sternbuch's comment when shown this was - that the litvaks today
are similar to the chassidim in their running after gedolim.
Daniel Eidensohn
From a not-so-old Avodah post:
ReplyDeleteDate: Wed, 27 Oct 2004 08:52:07 -0400
From: "Yosef Gavriel & Shoshanah M. Bechhofer"
Subject: Dveykus vs. Shleymus, Parashas HaShavua
The dveykus (Chassidim) vs. shleymus (Misngadim) debate is blatant in the
respective interpretation of "Gedola Hachnasas Orchim yoser me'Kabbolas
Pnei Shechinah (Shabbos 127a), cited by Rashi at the beginning of the
parashah on "Be Adoni." The Alter from Kelm (Chochmah u'Mussar vol. 2 pp.
191-192) expresses (what I think is) the simple interpretation: "Lo
haMidrash ikkar elah ha'Ma'aseh" (Avos 1), and one therefore forsakes
the tremendous spiritual Oneg of Nevuah and Yedias Elokus to imitate
Hashem Yisborach and be meitiv, for this is the Ratzon Hashem.
On the other hand, the Maor Eynayim, for example, here and in Parashas
Vayakhel, explains that the reason that Hachnosas Orchim is greater
is because it consists *both* of dveykus - since mitzvah is me'lashon
tzavta and one therefore experiences Kabbolas Pnei Shechinah in the
act of Hachnosas Orchim as well - *and* Ha'alo'as HaNitzotzos by kiruv
tachas Kanfei ha'Shechinah (note that the kiruv is not explained by the
principle of Chesed and Hatavah but by Ha'alo'as Nitzotzos).
Moreover, interestingly, the Kol Mevaser here asks how Avraham Avinu knew
this principle (from the Alter's perspective, of course, the question
does not even begin!). He answers in the name of the Rebbe Reb Bunim
that Avraham Avinu's limbs were all synchronized with and reflected
Ratzon Hashem. Hence, if he felt the urge to run ("Va'ya'ar va'yaratz")
at the time the Orchim were coming, his eivarim themselves taught him
the principle of Gedola etc.
YGB
From Avodah:
ReplyDeleteGershon Seif wrote:
>RYGB:
>
>>In response to the legitimate complaint that I neglected Mussar, I
>>have expanded the table.
>
>
>When I first looked at the table I assumed that the misnagdim column
>was really explaining the yeshivish/mussar oriented view already.
>
>I would love to see you add TIDE to the chart!
>
From the first footnote of my "Forks" essay:
A detailed treatment of Rabbi Samson Raphael Hirsch’s philosophy as reflected in the writings of his grandson, Dr. Isaac Breuer, is presented in my essay: Dr. Yitzchok Breuer zt"l and World History. I believe it is accurate to state the following distinction: The schools of thought presented here focus on the Avodas Hashem that is the predominant aspect of life. Torah im Derech Eretz, on the other hand, focuses on the totality of life - of a person, of the nation, and of the world - and living that life in a manner consistent with what Torah im Derech Eretz understands to be Hashem’s will and purpose for the person, the nation and the world. Hence, it is entirely possible to not follow Rabbi Hirsch’s system of Avodas Hashem (as presented in Chorev and other works), following, instead, another approaches to Avodas Hashem, such as those presented here, and still be an adherent, on the more global or holistic level, of Torah im Derech Eretz. (Conversely, it is theoretically possible for someone to reject Torah im Derech Eretz yet adopt a Hirschian mode of Avodas Hashem.)
To the anonymous commentor who mentioned the Sedona method -- I intuited some of the things you said and I would like to contact you. Can you e-mail offline to plnalmoni@yahoo.com.
ReplyDeleteRabbi Bechhofer,
ReplyDeleteWhile it's true that one can ascribe other darchei avodas Hashem, such as the derech hamussar, and still maintain a Hirschian worldview, there still does exist a Hirschian derech Hashem, right? So wouldn't it be helpful to define that derech within your chart?
OK, I will try, in a separate post.
ReplyDelete