Throughout the nineteenth century, the pilpul method of study became more and more refined, with several different schools arising with variations on methodology. But other movements threatened. Hasidism, with its emphasis on spirituality and exuberance seemed to many to be far more attractive. The rabbis who ran the great Lithuanian yeshivot, however, were opposed to Hasidism. In fact, they became known as the "Mitnagdim"; the opponents. They saw an emphasis on the emotional to be a threat to the intellectual. Leaders chosen because of their spiritual heights, rather than their erudition, seemed to be in conflict with Jewish tradition as the Mitnagdim understood it. Also, many customs had been changed by the Hasidim, primarily influenced by Kabbalah. The Mitnagdim also studied Kabbalah, but theirs was speculative and philosophical, not the introspective and emotional brand of the Hasidim. (The word "dry" comes to mind.) Customs remained sacrosanct and unchanged. But emotions, for most people, are very central to our humanity. The so-called "Enlightenment" from the West glimmered with the promise of a greatly broadened horizon, but at the expense of the Torah way of life as it had been known. Pilpul had no response to these challenges. In the mid and late nineteenth century, a new voice was heard. Rabbi Yisrael Salanter (1810–1883), a scholar in the Lithuanian Yeshivish tradition, founded the Musar Movement. It was not so much a movement, but a change in emphasis WITHIN the Yeshivish "world". Musar means both "ethics" and "rebuke". The term is found in the Book of Proverbs in connection with personal growth and improvement. There had long existed a rich literature, written by great rabbis that dealt with these topics. Some of these works were based on Kabbalah, some on the philosophical tradition, still others were built upon Talmudic statements. Unfortunately, these works had been de-emphasized in favor of devotion to Talmud, and especially pilpul. Rabbi Yisrael Salanter had been encouraged by his teacher to make the study of the Musar literature an integral part of his learning. One year, on the eve of Yom Kippur, Rabbi Yisrael was preparing for the Holy Day. He was walking through the streets of Salant, He wondered how much longer until the fast would begin, and the awesome "Kol Nidrei" service would take place. He saw another rabbi, and noticed that he was wearing a pocket watch. Rabbi Yisrael said to him "Excuse me, could you tell me the time?" The other rabbi became furious. "What?!?! You dare interrupt my thoughts of repentance and self improvement by asking me the time? What is the matter with you?" Rabbi Yisrael was stunned by the response. Judaism is a balance between one's relationship with G-d and one's relationship with Man. Of the two tablets of the Ten Commandments, one was primarily about the former, one the latter. The other rabbi could have gained a mitzvah by simply looking at his watch and telling him the time. Something was very, very wrong. Rabbi Yisrael proceeded to write and preach in favor of making the study of the Musar literature a part of the daily schedule of study in every Yeshivah, as well as part of the study practices of everyday Jews in their spare time. He was by no means opposed to pilpul. But time must also be devoted to learning about being a "Mentch"; a human being, who conducts himself as such. He gathered students around him who absorbed and promulgated this approach. Surprisingly, he met with great opposition. "A new order of study?!?! That is Reform!" His opponents argued that Rabbi Yisrael was doing the same thing as the Enlightenment people and the Hasidim; changing Judaism. Lines were drawn between the Musar Yeshivot, and the non-Musar Yeshivot. Unlike the fight with Hasidism, which had resulted in bans of excommunication and even violence, this struggle remained ideological and intellectual. The Mussar Yeshivot maintained the usual order of study and pilpul, but now there was a daily fixed time for the study of ethics and character. The heads of these yeshivot would give, from time to time (usually weekly), lectures on changing the inner self for the better. This is known as the "Musar Shmoos" (Musar Discussion). Many yeshivot had special rooms where a student could go for an hour to contemplate his own character, his relationship to G-d, and his connection with his fellow man. Eventually, the Musar Yeshivot came to outnumber the non-Musar ones. The students of Rabbi Yisrael Salanter developed two totally different approaches to Musar, which remain to this day, I shall discuss these in my next post.
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