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STEPPING STONES TO REPENTANCE

A THIRTY-DAY PROGRAM BASED ON OHR YISRAEL

THE CLASSIC WRITINGS OF RAV YISRAEL SALANTER

PREPARED BY RABBI ZVI MILLER TRANSLATOR AND ANNOTATOR OF THE ENGLISH EDITION OF OHR YISRAEL

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B”H

THE SALANT FOUNDATION

Mussar: The Wisdom of Personal Development

Shalom Chabura, Greetings from Eretz Yisrael! As we are all aware, the Yamim Nora’im are nearly upon us, and it is my great desire to help make this time especially meaningful for ourselves and our families. Stepping Stones to Repentance: A Thirty-Day Program offers illuminating insights to enhance dramatically the observance of Rosh HaShanah and Yom Kippur. Culled from the newly published Ohr Yisrael, this program is a unique collection of selected writings of Rav Yisrael Salanter and provides a clear method of repentance from the beginning of Elul up until the purifying pinnacle of Yom Kippur. The Salant Foundation has been created to provide the English-speaking world with access to the wisdom of Mussar through various publications, daily e-mail lessons, and live seminars. This year we are honored to introduce an annotated translation of Ohr Yisrael, the classic writings of Rav Yisrael Salanter, the founder and leader of the Mussar movement. Ohr Yisrael has already been widely acclaimed for its clarity in presenting the innovative and profound concepts of Rav Yisrael. May Stepping Stones to Repentance inspire you to have a joyous Rosh HaShanah and Yom Kippur. With warmest blessings for a year of peace, Rabbi Zvi Miller Dean

1330 N.E. 172 Street, North Miami Beach, Florida, 33162 Phone: 786-319-4582 E-mail: miler23@netvision.net.il

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B”H INTRODUCTION

STEPPING STONES TO REPENTANCE: A THIRTY-DAY PROGRAM

The Talmud (Berachos 3b) tells us: “A harp was hanging over King David’s bed. At midnight a north wind came and blew upon it and it played. King David arose immediately and studied Torah until the break of dawn…” Which verse teaches us this? “Awake, my soul, awake, lyre and harp; I will awaken the dawn (Tehillim 57:9).” The Maharsha points out that the word awake appears three times in this verse corresponding to the three types of spiritual awakening. They are: 1. A person arouses himself. 2. A person uses another entity to arouse himself. 3. A person arouses another person (or entity). King David aroused himself to study Torah from dusk till midnight — “Awake, my soul.” At midnight, the harp awakened him to rise as a lion — “Awake, lyre and harp.” Then King David awakened the morning — “I will awaken the dawn.” King David’s vibrant study of Torah throughout the night was powered by all three types of arousal — each one strengthening the next. We understand from this passage that before a person can serve Hashem, he must be spiritually awake. The month of Elul precedes the holy days of Rosh HaShanah and Yom Kippur. This month was designated by our Sages as a time for preparation to awaken and arouse ourselves for the upcoming Days of Awe. How can this be accomplished? Rav Yisrael Salanter, the founder of the Mussar movement, teaches us that Mussar study is the primary and most effective way to open our hearts towards teshuvah (repentance) on Rosh HaShanah and Yom Kippur. Stepping Stones to Repentance: A Thirty-Day Program was designed to guide you step by step through the preparation necessary to merit the abundant blessings of the Holy Days. Although it was designed especially for the month of Elul, one may begin Stepping Stones to Repentance at any time. Set aside a specific time each day to learn a daily segment of the program. Read each segment aloud, with feeling, and take time to absorb the profound concepts. May Hashem bless you in your commitment to complete Stepping Stones to Repentance. May it awaken your heart, particularly during the designated Ten Days of Repentance,

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and may the collective repentance of klal Yisrael arouse mercy in Heaven that we may merit the final redemption and the rebuilding of the Beis HaMikdash (the Temple) soon and within our days!

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DAY ONE: “BOUNDLESS BLESSINGS” “There is no enterprise that yields profit like preparation for the Day of Atonement. Through studying Mussar and reflecting on how to improve one’s ways, a person is inspired on Yom Kippur to make resolutions for the future. Even the smallest, most minute preparation to enhance one’s Yom Kippur experience is invaluable, bringing boundless blessings of success. It saves one from many troubles — and there is no greater profit than this.” (Ohr Yisrael, Letter Seven, p. 193) What exactly is Mussar and what does it have to do with my preparation for Yom Kippur? Mussar is the systematized collection of the ethical teachings of the Torah. The principles of Mussar are drawn from the Chumash, the Prophets, the works of King David and King Solomon, the Talmud, the Midrash, and the Zohar. Some of the classic Mussar works include: Mesillas Yesharim, by the Ramchal; Chovos HaLevavos, by Rabbeinu Bachya; Ohr Yisrael, by Rabbi Yisrael Salanter; Tomer Devorah, by Rabbi Moshe Cordovero, and Orchos Tzaddikim, of unknown authorship. These books were written by great men — righteous Torah sages — for the purpose of helping the people of Israel understand and internalize the meaning and the ways of avodas Hashem (service of G-d). Rav Yisrael Salanter (1810–1883) devoted his life to teaching klal Yisrael (the Jewish nation) the importance of learning Mussar and the obligation to set aside daily times to do so. He refined the concepts of Mussar and developed a methodology which could be practiced successfully by every person. The basis of Stepping Stones to Repentance is the detailed analysis of Letter Six of Ohr Yisrael, “Activating the Subconscious” (p. 174–187). May the light of Rav Yisrael’s wisdom lead us to a meaningful, uplifting, and successful Ten Days of Repentance. Implementation: Make a commitment to complete Stepping Stones to Repentance.

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DAY TWO: “REPENTANCE AND ATONEMENT”

“If we make the proper preparations to improve our deeds, then we have nothing better than the Day of Atonement, for it effects atonement when accompanied by repentance.” (Ohr Yisrael, Letter Seven, p. 193) Many people associate repentance with feeling guilty over one’s past misdeeds. Is that really what repentance is? The goal of Mussar, particularly during the Ten Days of Repentance, is teshuvah. Therefore, before we begin Letter Six, it is essential that we share a basic understanding of teshuvah in general, as well as the specific innovations of Rav Yisrael regarding teshuvah. Teshuvah is a general term that embraces a wide spectrum of spiritual rectifications. The term teshuvah refers both to the rectification of a single misdeed and to the rectification of the actions of one’s entire lifetime. Therefore, when we are discussing teshuvah, the meaning of the word depends on the aspect of repentance that is being considered and the spiritual state of the individual who is contemplating repentance. Repentance is a process of cleansing and transformation that requires inspiration and wisdom. Since it involves many aspects of our lives, it is very complex. Additionally, since repentance deals with recalling and correcting our past, it can seem overwhelming and threatening. It is essential to keep in mind that teshuvah should not lead to depression, in any way. Indeed, we will soon see that Rav Yisrael’s path to repentance does not dwell on guilt, but rather on the awareness of the consequences of our deeds. Once we develop clarity of the consequences of our actions, that alone will motivate us to change. The Rambam teaches us the four steps of the repentance process that leads to forgiveness. It is important to know and remember that the entire phenomenal purification process of teshuvah occurs through these four steps, which are: 1. Stopping to commit and to contemplate the transgression, 2. Resolving not to repeat the transgression, 3. Feeling regret over committing the transgression, and 4. Confessing verbally to Hashem. Implementation: Feel encouraged that with this method you can successfully repent.

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DAY THREE: “THE BEST OF DAYS”

“There is no day as good for Israel as the day of Yom Kippur” (Ta’anis 26b). “If we make the proper preparations to improve our deeds, then we have nothing better than the Day of Atonement…" (Ohr Yisrael, Letter Seven, p. 193) Usually Yom Kippur is perceived as a somber day of fasting and prayer. What does the Talmud mean when it says that Yom Kippur is the best of days? There was once a wise and mighty king. One night, while the kingdom was sleeping, all the members of the royal family and all the royal servants came to the palace. One by one, each person dumped a load of garbage at the king’s gate. By the time the night was over there was a mountain of putrid garbage outside the palace door. What insolence! What an affront to the king! What an outrage! What will be the consequence of their actions? When morning came the king readied himself to take his daily stroll in the royal garden. He passed through the entranceway to go outside and immediately beheld the mountain of garbage. Astonishingly, the king showed no anger whatsoever. On the contrary, a joyful smile appeared on his face! Our Sages use this parable to illustrate what takes place on Yom Kippur. If we cast off our sins on Yom Kippur, Hashem will be happy with us. He will forgive us and cleanse us of all our impurities! However, the forgiveness is contingent upon repentance, i.e., we must sincerely abandon the transgression [based on Tanna D’Vei Eliyahu]. Therefore the primary task of man on Yom Kippur is to recognize and abandon his transgressions. Hashem loves us and wants to cleanse us of our impurities and forgive us so that we will be spared the bitter consequences of sin. Implementation: Imagine unloading all of your sins, flaws, and mistakes on Yom Kippur and Hashem cleaning them away, leaving you feeling totally pure and cleansed.

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DAY FOUR: “THE SELF”

We are ready to begin Letter Six. In this essay Rav Yisrael reveals the ultimate benefit of Yom Kippur and outlines a clear path for us to follow so that we can gain the incomparable blessings of this holy day. “I wish to discuss Yom Kippur. We know that the observance of this day is a positive commandment. However, aside from the benefit accrued by observing its commandments, the day also saves him from uncountable and perilous calamities both in this world and in the World to Come. “The essence of a man can only be referred to as the ‘self.’ This ‘self’ is the inner part of him that speaks, that thinks, that desires, and that works to fulfill his desires. The true self is concealed in the corporal substance of the body. When a person’s bodily powers are terminated upon dying, this ‘self’ still remains alive and endowed with its capabilities. At that time, it is separated from the physical world — that phase of existence wherein the ‘self’ is linked with the materialistic substance of the body.” (Ohr Yisrael, Letter Six, p. 174–175) Now that we have learned that the self lives on after the soul separates from the body, a question arises: What bearing does our preparation for Yom Kippur have on what will take place with the self/soul after death? It is commonly assumed that when the soul departs from this world it undergoes an instant transformation to good. We imagine that once the soul ascends to Heaven there will be little resemblance to the characteristics, nature, and personality that defined the person in this world. We expect that every soul will somehow emerge in Heaven as an angel. However, this notion of instant purification is a misconception. In truth, the soul in the next world is the same “self,” i.e. thoughts, emotions, desires, etc., as when the soul existed upon earth! It is true that when the soul departs from this world it sheds the influence of its earthly garment. This detachment from the material element brings clarity to the soul and it acquires full awareness of Hashem, as well as recognition of its own virtues and shortcomings. However, this enhanced clarity does not rectify the mistakes that the soul has made during its sojourn within the body. What’s more, when the soul is separated from the body its capacity and sensitivity to experience sorrow and pleasure is greatly intensified. As we will explain, Hashem created the universe so that the soul could enjoy eternal reward in Gan Eden. However, the ultimate fate of the soul is dependent upon our deeds in this world.

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Implementation: Remove your “earthly garment” and attain full consciousness of standing in the Presence of Hashem in recognition of your “self.”

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DAY FIVE: “CONSEQUENCES”

“By observing and fulfilling the Almighty’s commandments, man — the ‘self’ — will attain sublime delight in the World to Come. Conversely, if he transgresses, he will be subjected to bitter consequences.” (Ohr Yisrael, Letter Six, p. 175) Is there any way for a person to be spared from suffering the consequences of his misdeeds? Hashem created the world in order to give man the opportunity to earn a share in the World to Come through the fulfillment of the Torah and mitzvos (divine commandments). Therefore, during our sojourn in this world, Hashem grants us free choice to either observe or not observe the Torah and mitzvos. After our earthly existence is completed, we leave this world and enter the World to Come — i.e., the World of Bestowal, and there we “reap the works of our hands.” These future consequences — i.e., the consequences of transgressing the Mitzvos and the reward for upholding them — are infinitely more intense than the sorrow and pleasure of this material world. It is critically important to remember that the self, i.e., the same personage who lived in this world, is the very same entity that will receive either the sorrow or reward. In addition, King Solomon said: “There is no righteous person upon the earth who does good yet has not sinned” (Koheles 20:7). Therefore, since every human being has transgressed — albeit to varying degrees — all face consequences in the next world. When man is in trouble, he has no greater desire than to extricate himself from his dilemma. The forgiveness of Yom Kippur saves man from the dire consequences of transgressions and there is no greater benefit that can be found upon the face of the earth than atonement and forgiveness. Implementation: Breathe a sigh of relief, knowing that through the process of repentance you are spared from the accountability and consequences of your misdeeds.

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DAY SIX: “TEMPERAMENT AND CIRCUMSTANCE”

“Each person is judged differently from anyone else…that is, according to his own unique temperament and circumstance in the world, i.e., whether he is wealthy or poor, wise or foolish, energetic or lazy by nature, and countless other aspects. “Regarding each detail of the deed performed, distinctions are made in judgment according to the variations of one's particular situation. For example, whether a transgression was committed in a time of tranquillity or turmoil; whether his mood was calm or worried; whether he was lucid of thought or confused, and many other fluctuating factors.” (Ohr Yisrael, Letter Six, p. 175) How does the fluctuating scale of judgment manifest itself in the actual reward or consequence? The judgment of Hashem is not standardized for all people. Let me give you an example: a poor person who does not give charity will be considered less culpable than a wealthy person who does not give charity. On the other hand, a poor Torah scholar will be held more accountable for neglecting his studies than a wealthy person who does not know how to learn. However, the ease and opportunity of the wealthy person to study Torah and his ability to hire a teacher is contrasted with the difficulties overcome by the poor man and will also be factored in the accounting of each. In addition, because a person is subject to changes both in his external situation as well as his internal state of emotions and clarity of mind, the judgment will vary according to the context in which the deed took place. Thus, in a case where a person is agitated because he has just discovered that he has incurred a great financial loss, he will be less accountable for an outburst of anger than when his anger flames up in a time of prosperity and calm. Despite the allowances granted us, we should endeavor to observe the mitzvos in all circumstances in order to save ourselves from the wide range of consequences that are meted out in the next world. Implementation: Do your best throughout the various circumstances that confront you and moods you experience over the course of the day.

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DAY SEVEN: “DISTINCTIONS IN JUDGEMENT”

“Concerning each individual, and regarding the particular part of a misdeed, distinctions are made in judgment.” (Ohr Yisrael, Letter Six, p. 175) What difference does it make that there are different parts of the misdeed — isn’t the judgment only dependent on whether or not we transgressed? Not only does Hashem distinguish between the divergent factors with respect to different people, as well as the various circumstances (as we saw in yesterday’s segment), He also considers each mitzvah to comprise different parts — some relatively easy for the particular individual to observe and others difficult for him to observe. For instance, Steve was not brought up in an observant home, but for the last several months he has been learning about the laws of Shabbos. However, he is not yet ready to be totally observant. He would like to keep Shabbos, but he owns a flower shop and Saturday is one of his busiest days. Of course, the best course of action would be for him not to work on Shabbos. However, he is not yet strong enough in his faith. Steve discusses his situation with an Orthodox rabbi he has been studying with. Rabbi Steinberg tells Steve that while he hopes in the near future he will come to recognize the importance of total Shabbos observance, there are specific things Steve can easily do that will lessen his violation of Shabbos without threatening his business. Normally Steve drives ten minutes to his flower shop. Rabbi Steinberg advises him to walk to work on Shabbos. This will enable him not to violate a Shabbos precept, while not compromising his business endeavors. In addition, instead of carrying the key to the shop, the rabbi advises Steve to arrange for his non-Jewish worker to open the door on Shabbos. Steve is more than happy to make these modifications in order to comply with some aspects of Shabbos observance. Rabbi Steinberg shows Steve clever ways in which he could begin to observe Shabbos according to his level of commitment and circumstance. The positive reinforcement from Rabbi Steinberg’s suggestions, as well as the knowledge that he is observing Shabbos to some degree encourage Steve. Over the course of the next month Steve stops working on Shabbos altogether. Implementation: Think of a mitzvah that you are lax in and see how you can come to fulfill it by recognizing and tackling the easy parts first.

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DAY EIGHT: “SPIRITUAL PHYSICS”

“The easier it is for a person to refrain from transgressing, the stronger the consequences will be if he does not. This axiom holds true concerning both the refraining from a transgression and neglecting the performance of a positive mitzvah. “When one compares the maximum effort one is obligated to make to keep from violating the Torah to the consequences of a transgression, it is obvious that the consequences of a transgression will be far more difficult to bear than the suffering involved in resisting the transgression. “Moreover, one should consider that there are many different types of difficult circumstances that are even more challenging than his — and those enduring such difficulties are nevertheless still obligated to observe Torah.” (Ohr Yisrael, Letter Six, p. 176) Are there concrete examples of how we can apply these axioms to improve our Torah observance? In the above passage Rav Yisrael presents three Mussar axioms concerning the consequences of transgressions. Contemplation of these three simple truths will serve as a powerful impetus to stir us to perform repentance. Axiom 1: The easier it is to refrain from committing a particular transgression, the greater the consequence for not refraining; and the easier it is to perform a particular mitzvah, the greater the consequence for not performing that mitzvah. For instance, a person must set daily times aside for Torah study. On Shabbos, when one does not work, it is “easy” to set aside time for Torah study. Therefore, there are greater consequences if one does not study Torah on Shabbos than if one does not study on a weekday. Axiom 2: The consequence for transgressing or neglecting a mitzvah is harder to bear than the difficulty involved in refraining from the transgression. This holds true even for the most minor consequences. For instance, if you are among a group of people who are speaking lashon hara (gossip) it is hard not to participate. However, the consequences of speaking or listening to lashon hara will be greater than the effort required to control yourself. Axiom 3: A person may rationalize that he succumbed to the transgression only because of his difficult circumstances. His assumption that he will therefore receive

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minimal blame is erroneous. He will, in fact, be subject to maximum accountability because others in worse circumstances did not transgress. For instance, he feels he is exempt from giving charity because he has many other financial obligations. However, he should realize that the Torah obligates even people who are much less fortunate than him to give charity and they do. Implementation: A periodic review of these principles will motivate you to fulfill the precepts of the Torah, or at least the easy ones.

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DAY NINE: “A TIME OF ACTION” “In light of these axioms, we can take full advantage of the Ten Days of Repentance — a time of action when we must strive to improve our ways so that we might have peace during the upcoming year. As Chazal tell us (Rosh HaShanah 16a): “The judgment of those of the indeterminate status is suspended from the beginning of the year [i.e., Rosh HaShanah] until Yom Kippur.” (Ohr Yisrael, Letter Six, p. 177) What specific actions should we take during the Ten Days of Repentance? There were once two thieves who stole together and wrecked havoc in their city. Suddenly, one of the partners in crime died. His friend was shaken to the core. He realized that one day he too would die and stand in judgment before his Creator. Dreading the punishment he would receive for his life of stealing, he decided to change his ways. Indeed, he never stole for the rest of his life! When he did leave this world, he was granted a share in the World to Come. His friend, who was sentenced to the netherworld, saw that his partner was welcomed to Gan Eden. “What’s this?” he protested. “Is there prejudice in this place?” “No, there is no bias here,” he was told. “Your friend did teshuvah before he left the world. He was forgiven and granted a share in the World to Come.” (Based on Koheles Rabbah 1:15.) In the same way that the thief was stirred into action by the shock of his friend’s death, so too, the awesome repercussions of not taking advantage of the Ten Days of Repentance should spur us into action — to improve our deeds. Imagine that you have an upcoming court case, the outcome of which will determine the fate of your entire financial status. Is there any doubt that you would prepare for the case with intensity and wisdom? You would consult with lawyers and advisers and do everything possible to win your case. How much more so when Hashem gives us a period to prepare ourselves to plead for our very lives! We should endeavor to do everything in our power to improve ourselves spiritually in order to merit a favorable judgment on Yom Kippur. The daily study of Mussar stirs us to contemplate and examine our ways so that on Yom Kippur we will be motivated to abandon our sins and attain forgiveness. Implementation: Build your case! Set aside time each day to study Mussar.

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DAY TEN: “FREE WILL” “During a person’s sojourn in this world, there are two variables regarding one’s material pursuits. The first one is not within his control — namely, the innate desire to have all of his worldly needs completely filled…. [The second variable will be explained on Day Twelve.] “Just as there are two variables confronting man in the physical world, there are two spiritual factors relative to Divine service. In contrast to the physical realm, both spiritual factors are under his control. “The first one is that at all times every person has the free will to be completely devoted to Hashem’s service.” (Ohr Yisrael, Letter Six, p. 177–178) In which does man have a greater opportunity to succeed — in the earthly enterprises or the spiritual endeavors? Our earthly orientation and our instinctual yearning for material acquisition fill us with a certain determination to achieve fame and fortune. On the other hand, when it comes to spirituality we perceive that we are encumbered by bodily forces that impede us from ascending the spiritual heights. However, the reality is just the opposite! As far as material affairs, no matter how strongly we are motivated to achieve wealth, financial success is not dependent on our will! Conversely, the enormous power of our free choice grants us the opportunity to succeed fully in our devotion to Hashem — by virtue of our will alone! Thus, if we decide to refrain from all transgressions and to fulfill all the mitzvos — it is within our inherent power to do so. Let us consider the case of Ruth the Moabitess, who was the non-Jewish daughter-in-law of Naomi. After the death of Naomi's husband and two sons, Naomi decided to leave Moab and return to the Land of Israel. Ruth pleaded with Naomi to allow her to come with her and join the Jewish people. Although Naomi urged Ruth to remain in Moab with her own family, she finally agreed to take Ruth when she saw her determination to embrace Hashem and His Torah. Ruth became a great tzadekes (righteous woman) and eventually merited to become the great-grandmother of King David. Thus, we see the power within the human soul to alter one’s ways and embrace the entire Torah and its ways of good.

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Implementation: Picture yourself climbing to the top of a mountain with tremendous determination — and with each step advancing to a higher level of holiness.

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DAY ELEVEN: “A MAN OF PEACE”

“During the Ten Days of Repentance, a person has the opportunity to entirely transform himself — to be a tzaddik, a man of peace in the upcoming year.” (Ohr Yisrael, Letter Six, p. 179) “Man is invested with a dynamic power…. Even if a person is trapped in the snare of the yetzer hara (negative impulse), plummeting to the lowest level of abandoning Torah and mitzvos — nevertheless he has the power to steel himself with strength and might. He is able to overthrow his negative impulse in one effort, to return to Hashem and perform repentance.” (Ohr Yisrael, “Stars of Light,” p. 590) Are there any documented cases of an individual actually spiritually transforming himself — instantaneously? The Talmud (Avodah Zarah 17a) relates: “It was said of Rabbi Elazer ben Dordaya that he visited every harlot in the world. Once, on hearing about a certain harlot in a faraway town who charged a purse of gold, he took a purse of gold and crossed seven rivers to reach her. As he was in her company, she blew forth her breath and said, ‘As this breath that I blow will never return to its place, so too, will Elazer ben Dordaya never be accepted in repentance.’ He immediately lowered his head and wept aloud, until his soul departed. Then a bas kol (heavenly voice) proclaimed, ‘Rabbi Elazer ben Dordaya is destined for the life in the World to Come!’ ” Hence, we see that a person is able to overthrow the negative impulse in a flash and return to Hashem. Moreover, there is a special measure of Divine assistance during Elul and the Ten Days of Repentance. As the verse says concerning this auspicious period: “Seek Hashem when He is found, cry out to Him when He is close” (Yeshayahu 55:6). Rabbeinu Yonah teaches in his Yesod HaTeshuvah: “On the day that one decides to repent, he should cast away all of his sins and consider himself as if he is a newborn — having neither merit nor sin. He should live today as if it is the beginning of his deeds. From this day onwards let him examine his ways so that he should not depart from the path of good. “He should not be deterred by thoughts of doubt (that maybe he is incapable of penitence) that undermine his desire to repent. Instead let him consider how ‘good and upright is Hashem, therefore He guides sinners on the way’ (Tehillim 25:8). Therefore, a person should cast off his old ways and make for himself a new heart.”

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The primary purpose of Rabbeinu Yonah’s message is to neutralize the psychological barrier to teshuvah. We must engrave upon our hearts the axiom — Hashem is compassionate and desires our repentance. This truth is the key that opens the gates of repentance! Implementation: Ignore the discouraging inner voice that tells you it is impossible to rectify your past transgressions.

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DAY TWELVE: “THE DIFFICULT AND THE EASY”

“The second material factor — the fulfillment of one’s needs depending on his financial situation — is completely within his control. It is axiomatic that the more difficult one’s physical circumstances, the greater effort it will take to attain his provisions. Nevertheless, he will do what he must to provide for his needs. Why is this? Aside from the fact that the pauper has no choice, the fact remains that, the indignity and hardship of begging for food is still easier to bear than the pain of an empty stomach.” (Ohr Yisrael, Letter Six, p. 179) What spiritual lesson do we draw from the willingness of the pauper to do something that people of a higher status could not tolerate? Rav Yisrael presents the axiom: the lower one’s economic status, the more he must work for his daily bread. However, he also asserts that the poor man willingly struggles to collect his daily bread rather than face starvation. Rav Yisrael has revealed a brilliant insight into the definition and criteria of what makes a task difficult or easy. Specifically, the difficulty of the task is relative to the instinctual awareness of the harsh consequences of not performing it. Thus, the pauper’s realization that it is easier to beg for food than to starve stirs him to action. He does not focus on the difficulty of his task; rather he responds to his instinctual drive to protect himself from the more severe difficulty of being without any food. Yet the act of begging, as perceived by a person of average wealth who has never been subject to the fear of starvation, is an absolutely repulsive, intolerable, and unacceptable means to earn a livelihood. The application of this insight to the spiritual realm offers powerful motivation to dramatically improve our dedication to mitzvos. Essentially, Rav Yisrael proved how the awareness of consequence renders the most difficult task into one that is relatively easy to perform. Indeed, awareness of the consequences of not being forgiven on Yom Kippur will surely inspire us to more easily abandon behavior which was previously very hard to give up! Implementation: Motivate yourself to change by trying hard to imagine the consequences of not being forgiven on Yom Kippur!

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DAY THIRTEEN: “THE INSTINCTUAL IMPULSE”

“The second spiritual aspect, which is also within a man's control, concerns the improvement of one’s Divine service within the framework of his current spiritual status — particularly during the Ten Days of Repentance. Regarding this, the essential principle is to reflect on one’s ways and see to it that he at least observes the easier parts of a precept. By following this procedure he will be delivered from transgressing the graver aspects of that particular sin.” (Ohr Yisrael, Letter Six, p. 178) On Day Eleven we learned that a person should go beyond his current spiritual status and devote himself totally to Hashem. Today we are saying the opposite: improve your spiritual status within the confines of your present level of devotion. How can we understand these two divergent approaches? Just as a human being is equipped with a physical instinct for survival, he can also awaken within himself a fervent instinct to survive spiritually. And although he can go greatly beyond his normal spiritual level if he so desires, even minimal effort at improvement can evoke change and be very beneficial. We need only examine our external situation and our internal character state and determine a course of action that is not too difficult. For instance, for one person an easy mitzvah to start doing is to drop a coin in the charity box; for someone else it is smiling when he speaks to his wife; or another person might start kissing the mezuzah when he enters or leaves his home. The Ten Days of Repentance is a unique opportunity to gain forgiveness for our past misdeeds. If we take advantage of this time we will save ourselves from the bitter consequences of our misdeeds. Even if we are not striving to make a total transformation, there are many things we can do to correct the easier aspects of our spiritual errors within our current status of mitzvah commitment. Implementation: Make a list of the mitzvos that you are not doing but could easily perform within the framework of your current spiritual level and situation.

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DAY FOURTEEN: “THE EASY PRECEPTS”

“The person who is sincerely working on himself should see to it that he at least observes the easier part of a mitzvah — each person according to his situation and his level of Heavenly fear. By following this procedure he will be saved from transgressing the graver aspects of a particular mitzvah.” (Ohr Yisrael, Letter Six, p. 178) What advantage is there in fulfilling the easy part of a precept if you are still violating the more difficult aspects? This concept seems counterintuitive. Wouldn’t one assume that the initial step of repentance would be to refrain from the difficult parts of a precept and to tackle the very mitzvos that are difficult for him to do? For instance, Joe always speaks lashon hara when in the company of his friends and occasionally when praying in his synagogue. While he is socializing, the peer pressure makes it very difficult for Joe to refrain from gossiping. However, he could more easily give up gossiping in the synagogue because he realizes that it is totally inappropriate to interrupt his prayers to speak lashon hara. Nevertheless, Joe continues to gossip in the synagogue because he reasons: “Even if I stop from occasionally gossiping while at shul, I am still going to gossip a lot when I am with my friends. I will still be considered one who transgresses the laws of lashon hara. So what is the point of stopping to gossip at shul?” We might assume that he should first stop his primary gossiping, when he is with his friends. Nevertheless, we are advised to first handle the easier problem, which is the gossiping at synagogue. Thus, one of Rav Yisrael’s most brilliant insights is contained within this passage. Namely, when striving to improve, one should first focus on the more easily correctable aspects of the mitzvos in which he is currently deficient. This applies both to the ease of doing the mitzvah and to the ease of avoiding the sin. The reason for this approach is based on the axiom that we learned on Day Eight: “The easier it is to do a mitzvah, the greater the accountability for not doing it; and the easier it is to avoid a sin, the greater the accountability for committing it.” By concentrating on fulfilling the easier aspects of mitzvos and abstaining from transgressions that are easier to avoid, a person saves himself from the most severe accountability. Amazingly, by stopping from transgressing the precepts that are easier

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to fulfill —those precepts that are in his control — one is able to rectify his most serious flaws! Implementation: Isolate the easy aspect of a mitzvah that is difficult and do that easy part.

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DAY FIFTEEN: “THE STUDY OF MUSSAR” “The walk to the beis hamussar [which we will interpret as ‘the study of Mussar’] is a very easy matter — even for someone who is immersed in worldly affairs during the week. “The study of Mussar is obligatory upon man — especially upon a person who is pre-occupied with his worldly affairs and whose Divine service is hampered by spiritual illness. This is so even though it is no easy matter to apply Mussar to treat a grave illness in need of powerful ministrations.” (Ohr Yisrael, Letter Six, p. 179–180) How can I help feeling overwhelmed when contemplating how the ultimate goal of Mussar is to heal our souls? Do not be discouraged! Just use the formula that Rav Yisrael advised in yesterday’s segment. Specifically, he taught us that we should be focused on first observing the easy precepts or the easy aspects of the precepts. While Rav Yisrael does write that “it is no easy matter to apply Mussar,” he also says that Mussar study “is a very easy matter.” His intention is not to intimidate us but to encourage us! He has separated the various aspects of Mussar into their appropriate categories, i.e., easy or difficult. Thus, he has shown us the light regarding our approach to Mussar, i.e., that there is an easy aspect of Mussar for us to engage in. Yes, to apply Mussar to heal the soul is “difficult,” i.e., it takes time and effort. However, the easy aspect (and reward) of studying Mussar is not nullified by the difficult effort required to apply Mussar to heal the soul. Each aspect exists separately and functions independently. In conclusion, at this stage your study of Mussar is easy. Therefore, the primary imperative to effect repentance is to engage in Mussar study. (In the next segment we will deal with the difficult aspect of Mussar — the application to heal the soul.) Implementation: Fulfill the easy aspect of Mussar — learn it today and every day.

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DAY SIXTEEN: “SUBCONSCIOUS IMPRESSIONS”

“Consider a child who begins to study Hebrew. The child must work diligently to learn how to read the letters and words. However, once he acquires the necessary skills — each child according to his natural ability — he reads easily, without deliberation. The psychologists recognize this process of learning as a function of the inner powers of man. During the initial stage when the child is learning to read, he must employ the power of clarification, i.e., the conscious mind. Afterwards, reading is a function of the subconscious mind.” (Ohr Yisrael, Letter Six, p. 180) Is there a way that we can harness the powers of the subconscious mind to help us improve our devotion to mitzvos and to develop good character traits? The learning process begins with clarification, in this case, learning to identify, distinguish, and pronounce the letters and vowels. This clarification is a function of the conscious mind. Each time the conscious mind identifies a letter, a subconscious impression is made. Over time, the subconscious impressions crystallize and engender an automatic recognition of letters. The subconscious mind is so powerful that once the imprints are deeply embedded, the subconscious mind easily strings letters into words and words into concepts; and literacy and comprehension become effortless. “We can also apply this model to the realm of emotions. There are both conscious and subconscious emotions. The subconscious mind is stronger than the conscious mind and produces powerful results with minimal stimulation. For example, the love of parents for their children is a function of the subconscious. In general, the embers of love rest in the subconscious of the parent. However, it ignites to a ‘roaring fire’ with even the slightest stimulation. Likewise, the earthly desires of man are manifest in the subconscious. When there is no stimulation their presence is almost imperceptible. “Because of the hidden state of the powerful subconscious drives, they wield tremendous power over man.” (Ohr Yisrael, Letter Six, p. 180) In summation, just as there are subconscious intellectual powers, so too there are subconscious emotional powers. The emotions — both positive (such as love) and negative (such as jealousy) — are housed in the subconscious. Since the mighty subconscious forces wield tremendous powers over man, we might assume that we are helpless to defend ourselves against their hidden and powerful influence!

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Indeed, without the light of Mussar a person is vulnerable to the hidden negative tendencies of the subconscious. However, as Rav Yisrael will soon explain, the study of Mussar actually harnesses the subconscious powers and utilizes them to transform human nature into good! Implementation: The subconscious is far more influential than the conscious. Therefore, we have a hidden force within us that empowers us with the ability to change our own nature.

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DAY SEVENTEEN: “CLARIFICATION” Mussar study is founded upon and begins as a clarification and arousal of a particular feeling. Just as in the realm of intellectual endeavor, where each session of ‘clarification learning’ makes an impression on the subconscious, the emotions aroused through Mussar study make an impression on the subconscious as well. A learned skill can be made second nature only through an initial conscious effort. Ultimately, the conscious effort engenders ‘reflex’ knowledge. “Over time, implantation and integration of this emotion will take root and become a living power.” (Ohr Yisrael, Letter Six, p. 180–181) How can emotional arousal through subconscious impressions change my nature? This idea is similar to the concept of programming your computer. The computer operates according to the instructions that you write into the program. Each one of the thousands of commands that comprise the program will combine into a complete and efficient program. Likewise, each concept of Mussar that you learn makes a subconscious impression. Eventually the imprints gather and combine until the subconscious powers follow the instructions of the imprints. For example, Aharon wants to fulfill a major axiom of the Torah: “And you should love your friend like you love yourself” (Vayikra 19:18). He will begin to study Mussar texts that are related to the Torah’s teachings regarding love. For instance, he might read about how Avraham Avinu welcomed guests into his house. As Aharon reads, he should consciously allow himself to be affected by Avraham's great capacity for love and to identify the same capacity within himself. With each conscious emotional arousal, an imprint of love is awakened in his subconscious. The powerful subconscious impressions will eventually join together and fill Aharon’s heart with an intense love for other people. The study of Mussar with emotional arousal is similar to listening to music. Just as the musical notes evoke a certain mood, the topic of Mussar that is being studied creates a particular mood. These moods make subconscious impressions. Eventually the incremental impressions collect and become a live, dominant force that influences and transforms conduct and character to the good. Implementation: When learning Mussar, open your heart and let your emotions be aroused.

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DAY EIGHTEEN: “CONTINUITY”

“The educational process will only succeed if there is not an extended interval between sessions, so that the impressions on the subconscious will not be diminished and nullified with the passage of time. If there are undue intervals between sessions then one will have to begin anew each time, in a process that will repeat itself ad infinitum. “The same process of learning applies to emotional arousal. Every conscious emotional arousal that a person engages in makes an impression on the subconscious. Eventually, the impressions engendered by each study session regarding a particular area will join together, and subconscious powers capable of producing potent results will be generated — just as any learned skill eventually takes root and becomes automatic. As we noted above, this is contingent upon the sessions not being unduly interrupted. Additionally, the focus of study must be reinforced between sessions by periodic stimulation through Torah study that is relevant to the trait we are striving to attain.” (Ohr Yisrael, Letter Six, p. 181) What are the methods for successfully awakening Mussar teachings and values in the subconscious? We should note that two factors must be taken into consideration in order for this process to be successfully implemented: 1. There should not be long periods of time between your learning sessions. Just like the boiling of water is contingent upon a fire burning continuously underneath the pot, the awakening of subconscious powers is contingent upon the continual stimulation of the subconscious impressions that are engendered through fervent Mussar study. 2. Should you miss your scheduled daily session (which should last about fifteen to twenty minutes), it is important to provide stimulation for even a minimal period. Just a few minutes can recharge your impressions and keep them alive until the next proper session, which will hopefully take place on the following day. The power of the reinforcement rendered by a brief session is quite intense. Just as the sight of an earthly stimulant, like a piece of chocolate cake, will evoke a strong response, so too a passionate expression of Mussar will stimulate a strong subconscious response. The Chasam Sofer once said that if he did not learn Mussar for even one day, he would sense a diminishing of his awe of Hashem.

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Implementation: Imagine that with each session of Mussar the subconscious feelings become more powerful and kindle a light that shines continually brighter in your heart and illuminates the world.

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DAY NINETEEN: “THE INCULCATION OF MUSSAR”

“The inculcation of Mussar is based on the same process. If a person devotes himself to fervent Mussar study — without extended interruptions between study sessions — then the subconscious powers will be engendered to aid him in the struggle against the negative impulses. “Granted, this is no easy task for one who is burdened by the need to earn a living, who is spiritually ill, and whose time is limited. “Nevertheless, a person is certainly capable of learning Mussar on Shabbos Kodesh, when he can engage in ardent Mussar study, as well as schedule daily times to learn Mussar. Such a program is easy to undertake and yields abundant fruit, aiding one to acquire the subconscious power to overcome his impulses. At the very least, it will grant him the self-control to ‘turn away from baseness and do good’ (Tehillim 34:15), especially concerning transgressions which are relatively easy to avoid — things for which man will be held particularly accountable in the Eternal World of Truth.” (Ohr Yisrael, Letter Six, p. 181–182) Is it really possible to change human nature with the “easy” approach to Mussar? While the total transformation and healing of the soul is a hard task indeed, that does not mean there is no hope of success; rather, it is all a matter of investing the proper effort. Therefore, in the last paragraph, Rav Yisrael outlines an attainable Mussar strategy and writes: “Such a program is easy to undertake.” The wise technique of isolating the “easy” aspect within the whole and using Stepping Stones for Repentance as a path to accomplishment yields incredible results. This method of using daily lessons of Mussar to plant subconscious impressions can transform human nature. It cannot be overemphasized that the “easy” daily segments harness powerful subconscious forces that render a change in human nature. You should not assume that an easy method is an impotent force. Imagine the hidden power of erosion, the constant flowing waters of a river indiscernibly carving deep canyons into solid rock. Consistency over a period of time, seemingly a “soft force,” conquers a hard, unyielding material. One of the most phenomenal spiritual transformations occurred with Rabbi Akiva. His incredible rise from an unlearned shepherd to one of the greatest sages of all time was inspired by his cognizance of the power of the easy approach method, i.e., consistency over a period of time.

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“What was the beginning of Rabbi Akiva? At the age of forty, he had learned no Torah whatsoever. Once, while standing next to a well, he asked, ‘Who chiseled this stone?’ They responded to him, ‘The water that continuously falls on it every day.’ Immediately, Rabbi Akiva made a logical deduction and applied it to his own situation: ‘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.…” (Avos D’Rabbi Nassan, ch. 6, quoted in Ohr Yisrael, Letter Ten, p. 211) Implementation: Imagine the words of Mussar gradually changing your heart to pure good.

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DAY TWENTY: “RABBI AKIVA” “Chazal state that Rabbi Akiva ‘returned’ to study. This implies that Rabbi Akiva had stopped learning Torah because of a problem he experienced in his studies. His difficulty was that he thought his Torah study made no impression on his soul and he did not see himself growing spiritually. At that point, he was convinced that it was hopeless for him to continue. The example of the water that had carved deep into the stone, made him realize the flaw in his thinking and his feelings of despair. He then returned to his studies. The actual process of the altering of the stone is not discernible to the senses. The scientists explain that the flow of water makes an impression which is imperceptible to man.” (Ohr Yisrael, Letter Ten, p. 211) What insight did Rabbi Akiva have from seeing the long term effect of the water flowing over the rock that so inspired him? When Rebe Akiva first began to study Torah he expected to experience rapid change within himself. However, after a short period of study he realized that he had not changed his character traits, nor did he sense an awe of Hashem. He assumed that his situation was hopeless and that he had begun too late in life to be affected by his learning. Therefore he abandoned his Torah studies in frustration. However, when he saw the groove that the water had carved into the rock, he had a life altering insight: Each second and every word of Torah learned makes an imperceptible subconscious impression. Just as the water running over the rock is not expected to make an instantaneous deep groove, so too the learning of Torah does not render instantaneous healing of the soul. However, the continuous study of Torah over time will bring about a thorough healing of the soul. Every word of Torah that one learns makes a subconscious impression. With each Mussar session, more and more impressions are made in the heart. Ultimately, these impressions accumulate and render a change in nature. The soul is healed, and the subject is transformed to a “different” person. Therefore, we should be greatly encouraged and inspired that there is an easy treatment that we can apply on a regular basis which results in dramatic spiritual development. In the next segment we will illustrate how the procedure of this method engenders transformation. Implementation: Consider that just as the insight of the water changing the rock inspired Rabbi Akiva to attain the ultimate levels of Torah and holiness, it can inspire you to great spiritual attainment as well.

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DAY TWENTY-ONE: “COMMUNITY AFFAIRS”

We will now apply Rav Yisrael’s Mussar model of isolating and working the easy aspects of a mitzvah or a prohibition to several specific mitzvos. “Take, for example, the provision of Torah education for the children of impoverished families; this is also an aspect of Torah. For what is Torah but to know the Almighty’s will? “Indeed, determining the Divine will as regards any given mitzvah is considered a branch of Torah study. Hence, such inquiries must also begin with sharp intellectual analysis and conclude with lishmah, with each person nullifying his viewpoint, in peace and friendship, in deference of the majority view. Regarding the analysis of how best to approach matters dealing with Divine service — the lishmah approach is easier to fulfill. Therefore, each person must accustom himself to strive to attain the level of lishmah…. On the other hand, a flaw in this aspect, i.e., argumentation and animosity, is a great transgression, for it can cause a crooked matter of conduct that is in opposition to the Divine will.” (Ohr Yisrael, Letter Six, p. 184) Does that mean that all community discussions should be conducted without argumentation? Concepts regarding Divine service — i.e., education, the collection and distribution of charity, how to strengthen the community in Mussar study, the hiring of Torah teachers, and the like — should be discussed calmly and without dispute. Let’s say that the educational board of the local yeshivah calls a meeting to discuss which families should receive scholarships. There should be ground rules drawn prior to the discussion to ensure that the nature of the discussion is peaceful and supportive, not argumentative and destructive. These rules might include, for example, the understanding that the final decision will follow the majority or that after hearing all sides the appointed group leader will make the final decision. This is considered “easy” because it merely takes planning and rules of conduct so that the meeting follows the lishmah approach, which is peaceful and constructive. Imagine how much anger, dispute, and slander we could avoid if we would simply follow Rav Yisrael’s wise advice in conducting our community affairs. Our meetings would be pleasant, practical, and effective. In addition, they would foster unity and friendship. Implementation: Consider how pleasant any type of meeting could be if everyone used these wise guidelines.

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DAY TWENTY-TWO: “RESPECT AND DECENCY”

In the following passage, Rav Yisrael outlines for his students the proper format a meeting should follow. This particular meeting concerns the strengthening of Mussar in the community but applies as a guide to all meetings relative to Torah and community. “To this end, I adjure you all to designate a fixed time on Shabbos Kodesh to gather together and contemplate upon how you might influence the prominent members of the community to study Mussar, so that the masses will follow their example and go in their footsteps. Speak in a pleasant and relaxed manner, without laughter and levity…. Do not decide the matter too hastily. Divide the work amongst all of you, so that it will only be necessary for each of you to devote a minimal amount of time and effort to the task — as the verse states, ‘That gathered by hand [i.e., gradually and diligently] will increase’ (Mishlei 13:11). Proceed with peace of mind, calmness, understanding, and sincerity. Each man should strengthen his friend, for by doing so, the foolishness of his heart will thereby weaken and the laziness of his habit will diminish. Act with courtesy and pleasantness, and take care to respect the honor of one another. Conduct yourselves with pleasantness and patience. Follow the majority opinion without obstinacy and disagreement. In this way the Mussar will be properly established in your souls, as you so desire.” (Ohr Yisrael, Letter One, p. 147) How will discussing how to encourage others to study Mussar serve to instill Mussar in those participating in such a discussion? One can sense the climate of respect and decency fostered by these guidelines. Not only does this formula set the tone for a peaceful meeting, but it also creates a pleasant atmosphere in the implementation phase. Hence, in the case above, when the students endeavor to influence the community leaders to study Mussar, the nature of their approach will be peaceful, rational, and encouraging — reflecting the very atmosphere of the meeting itself. In addition, when one actively encourages others to study Mussar, he will strengthen his own commitment to Mussar because it helps him gain clarity on the specific value of Mussar. This is so because in order to influence others he must present lucid ideas grounded on solid logic and founded on pure Torah principles. When he organizes his ideas and expresses his thoughts to others, he will reinforce his own commitment to Mussar study and its fulfillment. In summation, here is a list of eight rules for conducting a community meeting: 1. Gather at an appointed time.

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2. Speak in a pleasant and relaxed manner. 3. Avoid laughter and levity. 4. Do not decide the matter too hastily. 5. Divide the work among the participants so that each person needs to devote only a minimal amount of time and effort. 6. Each person should encourage the other participants. 7. Each person should act with courtesy and take care to guard the others’ honor. 8. Follow the majority opinion. Implementation: The next time you take part in a discussion concerning the Torah affairs of the community, influence the other members to follow this peaceful approach.

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DAY TWENTY-THREE: “BUSINESS ETHICS”

The next example of isolating the “easy” aspect of a precept concerns being honest in business dealings. “The most difficult aspect of Divine service is to be scrupulously honest in one’s business transactions…. Therefore, we should organize lessons in Choshen Mishpat, the section of the Shulchan Aruch which deals with these laws. We should invite businessmen and merchants to participate in these lessons. This area of study is relatively easy to undertake, with each section comprising an independent unit. And these businessmen will understand that the nature of business transactions have changed over time and the study must be directed to understand how the laws are applicable today. Indeed, the initial study in Choshen Mishpat consists primarily of knowing how these rulings are relevant to contemporary business practices. Involving businessmen in such a framework will enable them to consult with Torah scholars, and they will learn to conduct at least the easy aspects of their dealings according to halachah.” (Ohr Yisrael, Letter Six, p. 186) Not to steal is a basic and universal ethical axiom. Yet the temptation to steal is so powerful that many people cannot resist. Will studying the laws of business ethics help them control their behavior? We see here in the area of fulfilling the mitzvah of honesty in business dealings that there is also the two contrasting elements of difficult and easy: “The most difficult aspect of Divine service is to be scrupulously honest in one’s business transactions….” as opposed to: “This area of study is relatively easy to undertake, with each section comprising an independent unit.” In order to address this difficult problem, Rav Yisrael prescribes one of his most famous treatments — the study of the laws that pertain to the precept that one is weak in. Again a formula emerges which by now is becoming familiar to us: although a precept is hard to fulfill (the mitzvah to be honest in business), we can nevertheless isolate one easy aspect (learning the Torah laws pertaining to business ethics). Therefore, Rav Yisrael advises us to design a course of study that will over time “easily” bring us to the fulfillment of this “difficult” mitzvah. In Iggeres HaMussar (Ohr Yisrael, p. 403–404) Rav Yisrael teaches that, even if the study sessions do not effect immediate change in one’s business ethics, the person should persevere. It is difficult to change one’s ways overnight, especially when the majority of people are very lax in honest business dealings. However, with incremental

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stimulation, the subconscious will eventually provide the student with the inner strength to conduct himself with honesty in all of his affairs. Implementation: Form a group which meets weekly to study the laws of business dealings.

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DAY TWENTY-FOUR: “LESSONS IN BUSINESS ETHICS” “Along these lines we should invite businessmen and merchants to participate in these lessons. This area of study is relatively easy to undertake, with each section comprising an independent unit. And these businessmen will understand that the nature of business transactions have changed over time and the study must be directed to understand how the laws are applicable today. In fact, the initial study in Choshen Mishpat consists primarily of knowing how these rulings are relevant to contemporary business practices.” (Ohr Yisrael, Letter Six, p. 186) Why is it important to invite businessmen to discuss current business practices? It is fascinating how Rav Yisrael designs this mode of both teaching and learning the ethics of business. The Torah students are instructed “to invite businessmen and merchants” for the mutual benefit of both the students and the businessmen. Rav Yisrael points out that because business practices change in each generation, only those individuals involved in current businesses are in a position to understand how the laws of Torah apply today. Therefore, the Torah students will also be learning, from the businessman and merchants! For just as the businessmen could not learn the laws of Torah without the scholars, the scholars cannot apply Torah laws to current business practices without the input of the modern businessmen. The atmosphere designed by Rav Yisrael in which both the teachers and the students learn from each other is a significant advance in education. The mutual respect that characterizes these study sessions fosters genuine learning. Thus, Rav Yisrael reveals an additional aspect of the “easy” part, i.e., to create an atmosphere which enhances the implementation of the easy aspect of the mitzvah we aspire to observe. Now with the correct environment and the focus on the practical, quality learning will take place, and be easily absorbed. In addition, Rav Yisrael points out that “this area of study is relatively easy to undertake, with each section comprising an independent unit.” This means that the laws of business as delineated in the Shulchan Aruch are easy to understand because they are categorized into clear and concise categories. Thus the clarification of the laws and principles for proper business ethics proceeds in the format of mutual give and take. And over time, the concepts will be impressed in the subconscious mind. As the learning continues, the ideas become more vividly

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reinforced — and the students begin to observe the “easy” aspects of the precepts. Ultimately the participants will improve their business ethics and have the wisdom and discipline to comply with all the Torah’s standards. Implementation: Make an effort to apply what you have learned about Torah ethics to fulfill the “easy” aspects of precepts regarding business dealings.

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TWENTY-FIVE: “THE EASY ASPECTS OF REPENTANCE”

“Concerning all we have discussed until now, we have to realize that the atonement facilitated by Yom Kippur is dependent on repentance. The essential component of repentance — resolving to never repeat the transgression — is difficult to attain. However, a person should not be lax in preparing for the Day of Atonement — at the very least, as regards the relatively easy aspects of repentance. This is particularly true concerning the Ten Days of Repentance, which are particularly conducive to spiritual growth.” (Ohr Yisrael, Letter Six, p. 186) I really want to be ready for Yom Kippur. Can you explain more about the easy aspects of repentance? Following his established rule to successful change, Rav Yisrael begins the final paragraph of his letter. He deals with both the “difficult” nature of repentance, i.e., “The essential component — resolving to never repeat the transgression which is difficult to attain”; and the “easy” aspects of repentance, i.e., “However, a person should not be lax in preparing for the Day of Atonement — at the very least, concerning the relatively easy aspects of repentance.” In addition, this passage points out the helpful atmosphere of holiness and reverence that permeate the Ten Days of Repentance. This heightened spiritual situation empowers us with fresh reserves of energy to perform repentance, as Rav Yisrael writes, “This is particularly true concerning the Ten Days of Repentance, which are particularly conducive to spiritual growth.” Thus, in these few sentences concerning teshuvah during the Ten Days of Repentance, Rav Yisrael applies the primary principles that have been repeated throughout this letter. Prior to learning about and utilizing the stepping stones to repentance, the prospect seemed to be a daunting task. However, now we have learned Rav Yisrael’s method of isolating the “easy” aspects of a precept and increasing our awareness of the consequences of our deeds. This is the means to increase our strength to observe, at least, the easy aspects of the mitzvos. Now the path of repentance has been made approachable, accessible, and attainable. Let us bear in mind that the Ten Days of Repentance are a unique opportunity to rectify all of our past transgressions — thus saving ourselves from negative consequences in the World to Come. During this holy period, if we learn Mussar every day, subconscious impressions will be created which will inspire us to repent, at least for the “easy” aspects of precepts that we have violated.

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Implementation: Keep in mind what an opportunity the Ten Days can be, and strengthen your dedication to learning Mussar at a fixed time every day.

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DAY TWENTY-SIX: “THE SUBCONSCIOUS EFFECT OF MUSSAR” “Let him go to the beis hamussar (a designated place for learning Mussar) at night, when he is free from his business involvements. This is something that can be accomplished with relative ease. Let him learn Mussar with passion and fervor. Such study will stimulate his subconscious and help him to make a commitment to Mussar study in general. It will motivate him during the upcoming year to run to the beis hamussar on Shabbos, as well as for a few brief sessions during the week. This will insure that the impressions on his subconscious will not diminish. It will also help accustom him to reflect on his ways so that he can distinguish between the easy and difficult aspects of the mitzvos. At the very least, Mussar study will assist him in observing the easy aspects of Torah and mitzvos.” (Ohr Yisrael, Letter Six, p. 186–187) How does the nightly study of Mussar during the Ten Days of Repentance motivate a person to study Mussar regularly during the upcoming year? During the day, when we are preoccupied with the burden of earning a living, it is “hard” to find time to study Mussar. Yet we have learned the important technique of finding the “easy” path to the mitzvah. Therefore, Rav Yisrael instructs us to learn Mussar at night, when we are free from our business activities and it is easy to learn Mussar. Moreover, the passionate study of Mussar will stimulate the subconscious to influence the person to make a commitment to study Mussar in general. In other words, not only does the content of the Mussar influence the subconscious, but the holiness, purity, and goodness of Mussar will resonate within his heart. This internal influence will arouse a subconscious yearning to study Mussar in the coming year! The constancy of daily Mussar sessions will keep the subconscious impressions stimulated and alive. It is very important to remember that even if we do not see immediate results from our Mussar sessions, nevertheless, the subconscious impressions are increased and stimulated with each session. Eventually, the impressions will come together and the person will be transformed — his conduct and his nature will be completely good. Additionally, the influence of Mussar study will grant the person the wisdom to distinguish between the “easy” and the “difficult” precepts, as well as the easier aspects of the difficult precepts. Once the student has the sensitivity to isolate the easier aspects, he will be encouraged to improve his ways in these areas. Implementation: Make a detailed list of the easy aspects of Torah precepts that you can fulfill and begin to fulfill them.

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DAY TWENTY-SEVEN: “A SINCERE PENITENT” “Then, through his resolution to abandon at least the easy aspects of his transgressions, he will attain the quality of a sincere penitent in these easy aspects that he has abandoned on Yom Kippur.” (Ohr Yisrael, Letter Six, p. 187) How can one who just does a minimal measure of repentance be considered a “sincere penitent”? Rav Yisrael has explained the principle of dividing precepts into the easy and difficult aspects. This also applies to correcting the aspects of transgressions which are easy to correct, thus fulfilling the mitzvah of repentance regarding these easy aspects. However, we might mistakenly assume that forgiveness is not granted on Yom Kippur unless the entire sin is rectified, not just the easy parts. However, Rav Yisrael reveals that if one performs repentance for the easily rectifiable aspects of the precept — Hashem grants forgiveness for fulfilling the easy aspects and in His great mercy considers one who performs repentance in the easy aspects — a sincere penitent! We have now established that one who performs repentance of the easy aspects of a precept is considered a sincere penitent. Moreover, since his teshuvah rectified the easy aspects, he will be spared from the gravest consequences that he would have faced in the World to Come! By stopping to commit the easy aspects of a sin you have both wiped away the liability that you had accrued and you are protecting yourself from collecting any future accountability regarding this transgression. The profound insights of Rav Yisrael help us to take advantage of the wondrous experience of Yom Kippur and the forgiveness that Hashem bestows upon us every year. The impact of the Mussar that we have learned during the preparatory days of Elul will stimulate our subconscious powers with the will to improve. When we continue learning Mussar during The Ten Days of Repentance, we will be fully stimulated to at least make resolutions on Yom Kippur to fulfill the easy aspects of the precepts. Thus, Rav Yisrael has designed a brilliant strategy for us — a path of repentance for Yom Kippur that every person can traverse. Implementation: Imagine following this path to repentance and becoming a tzaddik, completely devoted to Hashem and observing all the mitzvos of the Torah.

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DAY TWENTY-EIGHT: “DIVINE ASSISTANCE”

“In turn, this will bring upon him the following blessing: ‘One who strives to purify himself is granted Divine assistance.’ He will then ascend from level to level in fulfillment of Torah and mitzvos, even in the difficult aspects, which will benefit him — the ‘self’ — in the World to Come.” (Ohr Yisrael, Letter Six, p. 187) How will fulfillment of the easy aspects facilitate eventual fulfillment of the difficult aspects? Rav Yisrael concludes his masterful exposition of preparing for Yom Kippur through Mussar study with yet one more sparkling diamond. In a previous segment, Rav Yisrael presented two concepts concerning our fulfillment of Divine service. Both of these approaches to serving Hashem are “in our control”: “The first [spiritual factor] is that at all times every person has the free will to be completely devoted to Hashem’s service. Also, during the Ten Days of Repentance, a person has the opportunity to entirely transform himself — to be a tzaddik, a man of peace in the upcoming year. “The second spiritual factor concerns the improvement of one’s Divine service within the framework of his current spiritual status — particularly during the Ten Days of Repentance. Regarding this, the essential principle is to reflect on one’s ways and see to it that he at least observes the easier parts of a precept. By following this procedure, he will be delivered from transgressing the graver aspects of that particular sin.” (Ohr Yisrael, Letter Six, p. 177–178) Since initially he actively rectifies the easy aspects which are “in his control,” Divine assistance will then help him master the difficult aspects. Again, Rav Yisrael is a source of encouragement: “One who strives to purify himself is granted Divine assistance.” Thus, we see that if one merits Divine assistance, through his efforts to fulfill easy injunctions and he uses this Divine assistance to fulfill the difficult injunctions, this is classified as “in his control.” As Rav Yisrael postulated regarding our spiritual endeavors, both aspects of a mitzvah, the easy and the difficult, are in one’s control. Therefore Rav Yisrael assures us, “Also, during the Ten Days of Repentance, a person has the opportunity to entirely transform himself — to be a tzaddik, a man of peace in the upcoming year.” Implementation: Vocalize with strong feeling the axiom: “One who strives to purify himself is granted Divine assistance.”

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DAY TWENTY-NINE: “THE BOOK OF LIFE”

“If a person desires to merit a virtuous life, he must act in a fair and upright fashion and amass mitzvos and good deeds in order to counterbalance his many transgressions. “Yet what can a person do when he must face life’s vagaries each and every day? “It requires just a simple skill which involves neither clarity of mind nor a lengthy commitment. Let him repeat the Mussar teachings of Chazal several times, until the hispailus (emotional arousal) is awakened in his soul. (And even if it does not initially stir him to improve his ways, he is still considered as being inscribed in the Book of Life!) Since he is alive with feeling [the desire to change], he fulfills the verse, ‘For he who is attached to all the living has hope’ (Koheles 9:4), and he is numbered amongst those who repent.” (Ohr Yisrael, Letter 30, p. 336–337) Why should the study of Mussar in and of itself grant merit for a person to be inscribed in the Book of Life, even if he did not improve his actions? If one endeavors to improve his conduct and character by virtue of Mussar study, even if he does not change his ways, he has initiated a dependable healing process within his soul. His effort to inculcate Mussar and the internal impressions that resonate within his subconscious are fully acknowledged by Heaven. Although he may not yet see the difference, his nature is continuously changing and improving, with the same certainty that an impression is made when water continuously flows over rock. Moreover, while the curative power of any other medicine is not absolute — i.e., maybe it will heal, maybe it will not — the curative powers of Mussar are absolute and effective. What’s more, the healing power of Mussar not only heals the soul, it actually imparts life, as King Solomon declared: “Strengthen your grasp on Mussar, do not weaken your grip; protect it, for Mussar is your life” (Mishlei 4:13). Therefore, if a person studies Mussar, whether or not there is an obvious change in his conduct, he has injected his soul with a surefire remedy. Mussar is life itself! In light of this, Hashem will inscribe his name in the Book of Life! Implementation: As you are learning Mussar visualize your name being inscribed in the Book of Life.

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DAY THIRTY: “SUMMATION”

We have completed the path of preparation for repentance on Yom Kippur. Now we are ready to make a plan to study Mussar for the Ten Days of Repentance, as well as establish a daily Mussar session for the rest of the year. The first task is to establish daily periods of Mussar study. These sessions should be about fifteen to twenty minutes. It is helpful to connect them to an already existing habit. For instance, you may schedule your Mussar session before or after one of the daily prayer services or perhaps before or after one of your meals. Some people prefer to study Mussar as soon as they arise in the morning, while others study it before they go to sleep at night. There is no standard time; rather every person must devise a plan that is most efficient for them. A classic and successful method entails selecting a Mussar passage that relates to the aspect of growth that one wants to improve. The passage should be verbalized in order to arouse one’s emotions so that the Mussar will be internalized. Forming a group that meets on a regular basis to learn Mussar together is highly recommended. The synergy of the group helps to strengthen Mussar concepts among the group as well as in the individuals. The incremental approach, a little bit each day, is the best way to successfully absorb Mussar and transform oneself. If you miss a day do not fret — just continue the next day. Eventually the study of Mussar will become a beloved routine, bringing you endless joy, inspiration, fulfillment, and holiness. Select a Mussar book, such as Mesillas Yesharim, Orchos Tzaddikim, Chovos HaLevavos, Tomer Devorah, and Ohr Yisrael. There are many other books and resources for you to choose from. For instance, The Salant Foundation publishes a concise daily Mussar lesson, culled from a wide variety of sources, online. To join the e-Mussar list (free) or ask any questions that you might have regarding Mussar, e-mail: miler23@netvision.net.il or call 786-319-4582. May your daily study of Mussar evoke abundant Heavenly mercy for you and all klal Yisrael. Together may we be inscribed in the Book of Life! Implementation: Choose a Mussar book and make a daily schedule for study — and realize that by doing so you are giving life to your soul.

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STEPPING STONES TO REPENTANCE: A THIRTY-DAY PROGRAM A Review of Implementations 1. Make a commitment to yourself to complete Stepping Stones to Repentance. 2. Feel encouraged that with this method you can successfully repent. 3. Imagine unloading all of your sins, flaws, and mistakes on Yom Kippur and Hashem cleansing all of them away, leaving you feeling totally pure and cleansed. 4. Remove your “earthly garment” and attain full consciousness of standing in the Presence of Hashem. 5. Breathe a sigh of relief, knowing that through the process of repentance you are spared from the accountability and consequences of your misdeeds. 6. Do your best throughout the various circumstances that confront you and moods you experience over the course of the day. 7. Think of a mitzvah that you are lax in and see how you can come to fulfill it by recognizing and tackling the easy parts first. 8. A periodic review of these principles will motivate you to fulfill the precepts of the Torah, or at least the easy ones. 9. Build your case! Set aside time each day to study Mussar. 10. Picture yourself climbing to the top of a mountain with tremendous determination — with each step advancing to a higher level of holiness. 11. Ignore the discouraging inner voice that tells you it is impossible to rectify your past transgressions. 12. Motivate yourself to change by trying hard to imagine the consequences of not being forgiven on Yom Kippur! 13. Make a list of the mitzvos that you are not doing but could easily perform within the framework of your current spiritual level and situation.

14. Isolate the easy aspect of a mitzvah that is difficult and do that easy part. 15. Fulfill the easy aspect of Mussar — learn it today and every day.

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16. The subconscious powers are far more influential than the conscious. Therefore, we have a hidden force within us that empowers us with the ability to change our own nature. 17. When learning Mussar, open your heart and let your emotions be aroused. 18. Imagine with each session of Mussar the subconscious feelings become more powerful and kindle a light that shines continually brighter in your heart and illuminates the world. 19. Imagine the words of Mussar gradually changing your heart to pure good. 20. Consider that just as the insight of the water carving into the rock inspired Rabbi Akiva to attain the ultimate levels of Torah and holiness, it can inspire you to great spiritual attainment as well. 21. Consider how pleasant any type of meeting would be if everyone used these wise guidelines. 22. The next time you take part in a discussion concerning the Torah affairs of the community, influence the other members to follow this peaceful approach. 23. Form a group which meets weekly to study the laws of business dealings. 24. Make an effort to apply what you have learned about Torah ethics to the “easy” aspects of precepts regarding business dealings. 25. Keep in mind what an opportunity the Ten Days can be, and strengthen your dedication to learning Mussar at a fixed time every day. 26. Make a detailed list of the easy aspects of Torah precepts that you can fulfill and begin to fulfill them. 27. Imagine following this path to repentance and becoming yourself as a tzaddik completely devoted to Hashem and observing all the mitzvos of the Torah. 28. Vocalize with strong feeling the axiom: “One who strives to purify himself is granted Divine assistance.” 29. As you are learning Mussar visualize your name being inscribed in the Book of Life. 30. Choose a Mussar book and make a daily time schedule for Mussar study — and realize that by doing so you are giving life to your soul.

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FURTHER TOPICS FOR DISCUSSION (1) How repentance removes transgression from existence. Sources: Berachos 5a. (“Rabbi Shimon ben Lachish said: The word covenant is mentioned is mentioned regarding salt, and the word covenant is mentioned regarding hardships…”) Mesillas Yesharim (The Path of the Just). Rav Moshe Chaim Luzzato. Ch. 4. Tomer Devorah (The Palm Tree of Devorah). Rav Moshe Cordovero. The third of attribute of the thirteen attributes of divine compassion. (See p. 10 in the edition published by Targum Press.) (2) The significance of preparing thirty days before the advent of Rosh HaShanah

and Yom Kippur, i.e., during the preceding month of Elul. Sources: Ohr Yisrael. Rav Yisrael Salanter. “Stars of Light,” article 4, “Rosh HaShanah:” (See p. 492–507 in the translation published by the Salant Foundation in conjunction with Targum Press.) Ohr Yechezkel. Rav Yechezkel Levenstein. Vol. 2, pp. 15–21. Michtav MiEliyahu: Rav Eliyahu Dessler. Vol. 5, pp. 493–494 . (3) The lesson of the repentance attained by Rabbi Elazar ben Dordaya. Sources: Sefer Chochmah U’Mussar. Rav Simchah Zissel Levovitz. Vol. 1, article 229, pp. 412–414. Sefer Da’as Torah. Rav Yerucham HaLevi Levovitz. Vol. 5b, pp. 174–176. Sichos Mussar. Rav Chaim Shmuelevitz. Article 4, pp. 12–14.