Ohr Yisrael, Iggeret HaMusar

הָאָדָם חָפְשִׁי בְּדִמְיוֹנוֹ, וְאָסוּר בְּמֻשְׂכָּלוֹ. דִּמְיוֹנוֹ מוֹלִיכוֹ שׁוֹבָב בְּדֶרֶךְ לֵב רְצוֹנוֹ, בַּל יֵחַת מֵהֶעָתִיד הַוַּדַּאי, עֵת יִפְקֹד ה' עַל כָּל מִפְעָלָיו, וּבִשְׁפָטִים קָשִׁים יִוָּסֵר, בַּל יִלָּכֵד זָר בִּגְלָלוֹ, הוּא לְבַדּוֹ יִשָּׂא פְּרִי חֶטְאוֹ, אֶחָד הוּא, עוֹשֶׂה הָעֲבֵרוֹת וְהַנֶּעֱנָשׁ. מָרָה הִיא, בַּל יֹאמַר הָאָדָם זֶה חֹלִי וָאֶשָּׂאֶנּוּ: The human being is free in his imagination but fettered by his reason.¹One who lives according to his imagination is unbridled and instinctive, whereas one who lives according to the dictates of reason exercises restraint and recognizes boundaries. His imagination leads him, undisciplined, on the path his heart desires. He acts without fear of the inevitable future, when God will hold him accountable²Compare Isaiah 27:1. for all his activities, and he will be chastised with harsh judgments. No one else will be held accountable in his stead. He alone will bear the fruit of his sin. The one who commits the sin is the one who is punished. It is a bitter fate. Let the person not say: This is my affliction and I will bear it.³Compare Jeremiah 10:19. He should not be complacent about the possibility of punishment, for it will exceed his capacity to bear it.

פִּגְעֵי הַתֵּבֵל מְצַעֲרִים הֵמָּה, לְמַכְבִּיר, מוּל עָנְשֵׁי הָעֲבֵרוֹת; תִּגָּעֵל נֶפֶשׁ הָאָדָם לְמָדַי, יוֹם לְשָׁנָה יֵחָשֵׁב. אוֹי לַדִּמְיוֹן, אוֹיֵב הָרָע הַלָּזֶה, מִיָּדֵינוּ הוּא, בְּכֹחֵנוּ לְהַרְחִיקוֹ. בְּתִתֵּנוּ אֹזֶן קַשֶּׁבֶת אֶל הַשֵּׂכֶל, לְהַשְׂכִּיל עַל דְּבַר אֱמֶת, לַחֲשֹׁב שְׂכַר עֲבֵרָה נֶגֶד הֶפְסֵדָהּ; וּמַה נַּעֲשֶׂה, הַדִּמְיוֹן נַחַל שׁוֹטֵף, וְהַשֵּׂכֶל יִטְבַּע, אִם לֹא נוֹלִיכֶנּוּ בָּאֳנִיָּה, הִיא רִגְשַׁת הַנֶּפֶשׁ וְסַעֲרַת הָרוּחַ: The misfortunes of the world cause pain but are enormously outstripped by the punishment for sins. The person’s soul will feel utter revulsion. Each day of suffering will be experienced like a year. Woe to our imagination, this evil enemy.⁴Compare Esther 7:6. He is the product of our hands. We have the power to distance him by giving an attentive ear to reason, to be intelligent about recognizing this truth, to calculate the reward of a sin against its loss.⁵I.e., punishment. See Avot 2:1. What can we do? The imagination is a constantly flowing river, and reason will be inundated unless we guide it in a boat – the sentiments of the soul and the tempestuousness of the spirit.⁶I.e., fear of God and of punishment.

בְּכָל הַדְּבָרִים וְהָעִנְיָנִים יֵשׁ כְּלָל וּפְרָט, (אוֹ סוּגֵי וּמִינֵי וְאִישִׁי, אִם אֵין כְּלָל אֵין פְּרָט, כִּי אֵין בַּפְּרָט אֶלָּא מַה שֶּׁבַּכְּלָל, אָכֵן יֵשׁ כְּלָל אַף בְאֵין פְּרָט מוּצֵאת. אִי לָזֹאת, רֵאשִׁית כָּל דָּבָר הוּא הַכְּלָל, וּמִמֶּנּוּ הַפְּרָטִים יִמָּשְׁכוּ: In all matters and topics there is a general rule and specific detail (or types and kinds and individuals). If there is no general rule, there is no specific detail, for there is nothing in the specific that is not in the general, whereas there is a general principle even if there is no detail present. Therefore, the first step is to find the general principle; from it the details will extend.

עַתָּה נַשְׁקִיף נָא בַּעֲבוֹדָתֵנוּ הַמְחֻיֶּבֶת לְבוֹרְאֵנוּ יִתְבָּרַךְ, הֲלֹא דָּבָר הוּא, מַה הוּא הַכְּלָל אֲשֶׁר מִמֶּנּוּ נִשְׁאַב הַפְּרָטִים: Now let us look into our mandatory service of our blessed Creator, for this is an important matter.⁷Compare Deuteronomy 32:47. What is the general principle from which we can draw out the details?

בְּלִי דַּעַת וּבְלִי תְּבוּנָה, נַכִּיר, שֶׁהָאֱמוּנָה הַמְרַחֶפֶת בָּנוּ, שֶׁהָאֱלֹהִים שׁוֹפֵט הוּא, לָתֵת לְאִישׁ כִּפְרִי מַעֲלָלוֹ, (אִם רַע וּמַר דַּרְכּוֹ יִוָּסֵר בָּעֳנָשִׁים רָעִים, אִם בָּעוֹלָם הַזֶּה, אוֹ בָּעוֹלָם הַבָּא עוֹלָם הַנִּצְחִי, בַּל יֵדַע אֱנוֹשׁ עֶרְכָּהּ, עַד כַּמָּה תִּגְדַּל לְמַעְלָה רֹאשׁ בְּאֵיכוּת וּבְכַמּוּת. וְאִם זַךְ וְאִם יָשָׁר פָּעֳלוֹ, לְעֻמָּתוֹ בָּרוּךְ יֹאמַר, בְּתַעֲנוּגִים נִשָּׂאִים בָּעוֹלָם הַזֶּה, וּבְיוֹתֵר בָּעוֹלָם הַבָּא, בְּעֵדֶן נִפְלָא לְמַעְלָה הַרְבֵּה מִשֵּׂכֶל וְהֶרְגֵּשׁ אֱנוֹשִׁי), הִיא רֵאשִׁית מִצְעָדֵנוּ לַעֲבוֹדָתוֹ יִתְבָּרַךְ: Even without considered judgment and without understanding, we recognize that the faith that hovers within us – that God judges, giving each person the fruits of his actions. (If his way is wicked and bitter, he will be punished with terrible punishment whether in this world, or in the World to Come, the eternal world; a mortal can scarcely know the extent of its overwhelming magnitude, both quantitative and qualitative. And if his actions are pure and straight, he will be called “blessed”⁸Compare Ezekiel 3:12–13 and the Kedusha prayer in the Ashkenazic liturgy. with sublime enjoyments in this world and even greater ones in the next world, in wondrous Eden, which is far beyond human reason and sensation.) This understanding constitutes our first steps in our worship of Him, may He be blessed.

הוּא מַאֲמַר חֲכָמֵינוּ זַ"ל (מַכּוֹת כד:) בָּא חֲבַקּוּק וְהֶעֱמִידָן עַל אַחַת, וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה וְכוּ', וּמַאֲמַר חֲכָמֵינוּ זַ"ל (בָּבָא בַּתְרָא עח.) עַל כֵּן יֹאמְרוּ הַמּוֹשְׁלִים בּוֹאוּ חֶשְׁבּוֹן כוּ', הֶפְסֵד מִצְוָה כְּנֶגֶד שְׂכָרָהּ וּשְׂכַר עֲבֵרָה כְּנֶגֶד הֶפְסֵדָהּ: This is [the meaning of] the dictum of our Sages, of blessed memory (Makkot 24b): “Habakkuk came and established [all of the commandments] on one [principle]: ‘The righteous one shall live by his faith’ (Hab. 2:4)”; and the saying of our Sages, of blessed memory (Bava Batra 78a): “‘Therefore the rulers shall say: Come to Heshbon’ (Num. 21:27),⁹In addition to being a place name in Transjordan, the word “ḥeshbon” can also mean “calculation” or “introspection.” [i.e., calculate] the cost of a mitzva against its benefit and the benefit of a sin against its cost.”

אָכֵן לְמוֹרַת רוּחַ וְדַאֲבוֹן לֵב, כֹּחַ הַכְּלָלִי הַזֶּה, רַק מִסְתַּתֵּר בָּנוּ, נֶחְבָּא בְּמַצְפּוּנֵי הַלֵּב בַּל יִרְאֶה הַחוּצָה, אִם לֹא נָשִׂים לֵב לְשַׁדֵּד אַדְמַת לְבָבֵנוּ בְּהַרְחָבַת רַעְיוֹנֵי הַמּוּסָר. אִי לָזאֹת גַּם הַכֹּחַ הַכְּלָלִי הַלָּזֶה בַּל יִשְׁלַח פֹּארוֹתָיו עַל הָאֵבָרִים לְאָסְרָם בְּמַאֲסַר הַיִּרְאָה. וּמִזֶּה הַכְּלָל לֹא יִמָּשְׁכוּ הַפְּרָטִים, לְהִשָּׁמֵר מֵהָעֲבֵרוֹת הַמִּתְרַגְּשׁוֹת. וְנִכְשָׁלִים אֲנַחְנוּ בְּכָל עֵת בַּעֲבֵרוֹת רָמוֹת עַד שָׁמַיִם יַגִּיעוּ, בְּחֶטְאֵי הַלָּשׁוֹן בְּאֵין מַעֲצוֹר לְרוּחֵנוּ, וּבְעִסְקֵי מַשָּׂא וּמַתָּן לְמַכְבִּיר, וּבִטּוּל תּוֹרָה עַל כֻּלָּנָה. וּבִכְלָל, בְּכָל הָאֵבָרִים כִּמְעַט אֵין בָּמוֹ מְתוֹם, לַמִּתְבּוֹנֵן הֵיטֵב אִישׁ לְפִי עֶרְכּוֹ, שֶׁכָּל הַגָּדוֹל מֵחֲבֵרוֹ יִצְרוֹ גָּדוֹל מִמֶּנּוּ (סֻכָּה נ"ב), וְנִכְשָׁל בַּעֲבֵרוֹת נִשָּׂאוֹת וְרָמוֹת, אֲשֶׁר אִם גַּם לְחֶשְׁכַת לְבָבֵנוּ כְּסוּמִים נֶחְשַׁבְנוּ, אֵין רוֹאֶה גָּדְלָם (נֶגֶד עֲבֵרוֹת הֶהָמוֹן). רַק אִם נַשְׁקִיפֵם עַל יְדֵי כְּלֵי הַמַּחֲזֶה (הַמַגְדֶּלֶת דָּבָר גָּדוֹל לִמְאֹד, הַנִּרְאֶה לְחֻלְשַׁת רְאוּתֵנוּ כְּקָטָן, כְּמוֹ הַכּוֹכָבִים אֲשֶׁר גָּדְלָם יוֹתֵר מִכַּדּוּר הָאָרֶץ, וְנִרְאִים כִּנְקֻדּוֹת קְטַנּוֹת, וְעַל יְדֵי כְּלֵי הַמַּחֲזֶה נִרְאִים יוֹתֵר גְּדוֹלִים מְעַט, וּבֶאֱמֶת אֵין עֲרֹךְ לְגָדְלָם. כֵּן הַדָּבָר הַזֶּה), הוּא הַשֵּׂכֶל הַנָּכוֹן, עַל פִּי הַתּוֹרָה הַנֶּאֱמָנָה, נִמְצָא אוֹתָם חֲמוּרִים הַרְבֵּה בְּאֵיכוּתָם בְּיֶתֶר שְׂאֵת וְיֶתֶר עֹז: Truly, to our chagrin and regret, this universal force [i.e., recognition that there is ultimate judgment,] is only latent within us, concealed in the inner recesses of the heart and not outwardly visible – unless we take care to till the soil of our heart by expanding on the concepts of Mussar. Without this, even this universal force will not extend its tendrils to the limbs, to bind them within the grasp of reverence. From this general principle, no specific ramifications will be drawn to safeguard against looming sins. So we constantly stumble into sins that tower unto the heavens: with sins of speech in the absence of a brake on our spirit;¹⁰I.e., impulse. and even to a greater extent in business matters; and most of all, in neglect of Torah study.
In general, almost in all the limbs, “[from head to toe] there is not a [morally] sound [spot],”¹¹Compare Isaiah 1:6. [according] to one who analyzes carefully, each according to his own ability, for “one who is greater than his friend has a greater evil urge than him” (Sukka 52a) and falls into high and mighty sins. When it comes to seeing the darkness in our own heart, we are like blind people. No one sees their magnitude (compared to the sins of the masses). Only if we observe them through a telescope (which magnifies to a very large degree things that seem small to us due to our weak sight – like stars, which are larger than Earth but seem like small dots; through a telescope they appear a bit larger – but in truth, they are inestimably large. So it is in this matter) – that is, with correct reason, in accordance the trusted Torah¹²That is, correct reason functions in this case as a telescope, restoring large things to their proper proportion. – will we find them to be far more severe in character, with greater scope and force.¹³Compare Genesis 49:3.

הוּא הַדָּבָר אֲשֶׁר נוּכַל לְהַעֲמִיס בְּדִבְרֵי רַבּוֹתֵינוּ זַ"ל (יוֹמָא ט:) מִקְדָּשׁ רִאשׁוֹן מִפְּנֵי מָה חָרַב, מִפְּנֵי שְׁלֹשָׁה דְּבָרִים שֶׁהָיוּ בּוֹ עֲבוֹדָה זָרָה גִּלּוּי עֲרָיוֹת וּשְׁפִיכוּת דָּמִים, אֲבָל מִקְדָּשׁ שֵׁנִי שֶׁהָיוּ עוֹסְקִין בַּתּוֹרָה וּבְמִצְו‍ֹת וּגְמִילוּת חֲסָדִים מִפְּנֵי מָה חָרַב מִפְּנֵי שֶׁהָיְתָה בּוֹ שִׂנְאַת חִנָּם, רַבִּי יוֹחָנָן וְרַבִּי אֱלִיעֶזֶר דְּאָמְרֵי תְּרַוַּיְהוּ רִאשׁוֹנִים שֶׁנִּתְגַּלָּה עֲו‍ֹנָם נִתְגַּלָּה קִצָּם, אַחֲרוֹנִים שֶׁלֹּא נִתְגַּלָּה עֲו‍ֹנָם לֹא נִתְגַּלָּה קִצָּם (הָעִנְיָן שֶׁנִּתְגַּלָּה עֲו‍ֹנָם שֶׁל הָרִאשׁוֹנִים, לִהְיוֹתָן עֲבֵרוֹת חֲמוּרוֹת לְעֵין הָרוֹאֶה בְּאֵין פְּנוֹת אֶל הַבִּינָה, אֲבָל עֲו‍ֹנוֹת הָאַחֲרוֹנִים בַּל יֵרָאוּ רַק לַמִּתְבּוֹנֵן הֵיטֵב הָדֵק גֹּדֶל חֻמְרָם לְמַעְלָה לְמַעְלָה לְהִפָּלֵא, מִסְתַּעֲפוֹת לִפְרָטֵי חֲטָאִים עֲצוּמִים בְּאֵין מַעֲצוֹר רַחֲמָנָא לִצְּלַן) כוּ', וְשָׁאֲלוּ שָׁם אָמוֹרָאֵי, רִאשׁוֹנִים עֲדִיפֵי אוֹ אַחֲרוֹנִים עֲדִיפֵי, וְהֵשִׁיבוּ, תְּנוּ עֵינֵיכֶם בַּבִּירָה שֶׁחָזְרָה לָרִאשׁוֹנִים וְלֹא חָזְרָה לָאַחֲרוֹנִים. הוּא הַדָּבָר אֲשֶׁר דִּבַּרְנוּ לְמַעְלָה, כִּי הַגָּדוֹל מֵחֲבֵרוֹ, (כְּמוֹ בְּבַיִת שֵׁנִי שֶׁהָיוּ עוֹסְקִין בַּתּוֹרָה וְכוּ') יִצְרוֹ גָּדוֹל, וּמַכְשִׁילוֹ בַּחֲטָאִים עֲצוּמִים, נוֹדְעוּ לַמַּשְׂכִּיל עַל דְּבַר אֱמֶת גֹּדֶל אֵיכוּתָם לְהָרֵעַ: This is something we can attribute to the words of our Rabbis, of blessed memory (Yoma 9b): “Why was the First Temple destroyed? Because of three things that existed there: idolatry, sexual perversion, and bloodshed. But the Second Temple in which they occupied themselves with Torah, good deeds, and acts of loving-kindness – why was it destroyed? Because there was baseless hatred. R. Yoḥanan and R. Eliezer both say: Those first ones [who lived in First Temple times] – their sins were revealed and the end [of their exile] was revealed. Those who lived later [i.e., in Second Temple times], their sin was not revealed, so the end [of their exile] was not revealed….” (The meaning of the matter is that the sins of the First Temple were revealed and open, known to be grave sins in the eyes of observers without even turning to contemplate, but the later sins were not visible except to one who closely scrutinized their great severity and astonishing magnitude, manifesting in the specific of terrible sins with nothing to check them, may God save us.)
The Amora’im then ask: Who was better, the earlier or later? They answered: Look at the Temple – which was restored after the first but not after the second. This is what we said above: The one who is greater than his friend (like in the Second Temple, when they were occupied with Torah…) – his evil urge is greater, leading him to terrible sins, the magnitude of whose evil is known only to one who is wise enough to grasp the truth.

עַתָּה, בְּכָל הָאֳפָנִים אֲשֶׁר יִתְיַצֵּב הָאָדָם, מַה יַּעֲשֶׂה, יוֹם הַמָּוֶת מִכֹּל מְכֻסֶּה, פִּתְאוֹם יָבוֹא, וְהָאֱלֹהִים יִפְקֹד אֶת כָּל מַעֲשֶׂה אֲשֶׁר עָשָׂה מִסְפַּר מִפְקַד יְמֵי חַיָּיו, אַחַת מֵהֶן לֹא נֶעְדָּרָה, וּמַר מִמָּוֶת תִּהְיֶה הָאַחֲרִית בְּאֵין מָנוֹס וּמִפְלָט לְהִנָּצֵל. הוּא מַאֲמַר הַכָּתוּב (קֹהֶלֶת ט', ד') כִּי מִי אֲשֶׁר יְחֻבַּר אֶל כָּל הַחַיִּים יֵשׁ בִּטָּחוֹן, כִּי לְכֶלֶב חַי (כִּדְרָשַׁת רַבּוֹתֵינוּ זַ"ל) הוּא טוֹב מִן הָאַרְיֵה הַמֵּת, כִּדְרָשַׁת רַבּוֹתֵינוּ זַ"ל (בַּיַּלְקוּט בִּמְקוֹמוֹ), שֶׁכָּל זְמַן שֶׁאָדָם חַי יֵשׁ לוֹ בִּטָּחוֹן וְתִקְוָה לַעֲשׂוֹת תְּשׁוּבָה וְכֵיוָן שֶׁמֵּת אָבְדָה תִּקְוָתוֹ כוּ': Now, in whatever circumstances in which a person is situated, what shall he do? The day of death is hidden from everyone. It will come suddenly, and God will remember every act he did in accordance with the number of the recorded days of his life. Not one of them is omitted.¹⁴Compare Isaiah 40:26. This end will be more bitter than death with no escape or refuge to save him. This is what the verse states (Eccl. 9:4): “For he who is reckoned among the living can be secure; for a live dog is better than a dead lion.” As interpreted by our Rabbis, of blessed memory (in the Yalkut on that verse), as long as a person is alive, he has the security and hope that he can repent, but once he dies, his hope is lost….

אִי לָזֹאת, כָּל עוֹד נִשְׁמָתֵנוּ בְּקִרְבֵּנוּ, נְמַהֵר נְחִישָׁה לְפַלֵּס דַּרְכֵּנוּ לְטוֹב, אָכֵן עַל יְדֵי אֶבֶן הַנֶּגֶף יִרַט הַדֶּרֶךְ לְנֶגְדֵּנוּ. לֹא נֶחֱרַד מִיּוֹם הַמִּיתָה גַּם אִם בְּפִינוּ נַזְכִּירֵהוּ, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (שַׁבָּת לא:) שֶׁמָּא תֹּאמַר שִׁכְחָה הִיא כוּ,' גַּם אִם עֵינֵינוּ רוֹאוֹת מִיתַת בְּנֵי אָדָם כָּמוֹנוּ, לֹא תִּתֵּן עֹז בְּנַפְשֵׁנוּ לָשׁוּב בְּכָל לֵב לְבוֹרְאֵנוּ, אֲשֶׁר לַסּוֹף נָבוֹא לְפָנָיו לְמִשְׁפָּט וְיִתְוַכַּח עִמָּנוּ עַל כָּל רֹעַ מִפְעָלֵינוּ, הֵפֶךְ מַאֲמַר הַכָּתוּב (קֹהֶלֶת ז', ב') טוֹב לָלֶכֶת אֶל בֵּית אָבֵל מִלֶּכֶת אֶל בֵּית הַמִּשְׁתֶּה בַּאֲשֶׁר הוּא סוֹף כָּל הָאָדָם וְהַחַי יִתֵּן אֶל לִבּוֹ. אֵין זֹאת, כִּי אִם רִבּוּי הָעֲו‍ֹנוֹת שֶׁטִּמְטְמוּ לִבֵּנוּ וַיְהִי לְאֶבֶן, כִּדְרָשַׁת חֲכָמֵינוּ זַ"ל (יוֹמָא ל"ט) עַל הַפָּסוּק (וַיִּקְרָא י"א) וְלֹא תִּטָּמְאוּ בָּהֶם וְנִטְמְתֶם בָּם אַל תִּקְרֵי וְנִטְמֵאתֶם אֶלָּא וְנִטַּמְטֵם כוּ'. וְלָכֵן גַּם עֲו‍ֹנוֹתֵינוּ נִסְתָּרִים מִלְּפָנֵינוּ, וְלֹא נַרְגִּישׁ בַּהֶם בִּמְהֵרָה, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (קִדּוּשִׁין מ') כֵּיוָן שֶׁעָבַר אָדָם עֲבֵרַה וְשָׁנָה כוּ' נַעֲשֵׂית לוֹ כְּהֶתֵּר, וְהֵן מְסַבְּבִים אוֹתָנוּ לְיוֹם הַדִּין, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (עֲבוֹדָה־זָרָה י"ח) עֲו‍ֹנוֹת שֶׁאָדָם דָּשׁ בַּעֲקֵבָיו כוּ' הֵן מְסַבְּבִין כוּ'. עַתָּה הַאִם אָבְדָה תִּקְוָתֵנוּ חַס וְחָלִילָה, אֵין מָזוֹר לָנוּ חָלִילָה: In light of this, as long as our soul is still in us, we should quickly hasten to set our course toward the good. However, there is an obstacle blocking the road to us.¹⁵Compare Numbers 22:32. We do not tremble at the day of death, even if we pay lip service to it. As our Rabbis, of blessed memory, say (Shabbat 31b): “Lest you think it is a matter of their [evil men] forgetting [the day of death]...”¹⁶The wicked have not forgotten the day of death; they know their end will come yet they stay on their evil course. Even if our eyes see the death of a person just like us, it does not embolden our souls to return to our Creator with a full heart – notwithstanding that in the end we will come before Him for judgment and He will contend with us on all our evil activities. This [indifference to our death] is the opposite of Scripture’s statement (Eccl. 7:2): “It is better to go to a house of mourning than go to a house of festivity, for this death is the end of every man and the one who lives should take it to heart.”
This is only because our many sins have dulled our heart and turned it into stone. As our Sages, of blessed memory, expound (Yoma 39a), on the verse (Lev. 11:43): “‘Velo tit’amu vahem, venitmeitem bam’;¹⁷“You shall not make yourselves unclean with them and thus become unclean.” do not read venitmeitem [you shall become unclean], but venitamtem [you shall become dulled]....” Therefore, even our sins are hidden from us and we do not feel them readily. As our Rabbis, of blessed memory, say (Kiddushin 40a): “Once a person does a sin and then repeats it…it becomes [in his mind] as if [the act is] permitted.” Yet these bad acts beset us on the day of judgment. As our Rabbis, of blessed memory, say (Avoda Zara 18a): “Sins that a person tramples underfoot...beset him [on the day of judgment]....” So have we lost hope,¹⁸See Ezekiel 37:11. God forbid? Is there no healing for us,¹⁹Compare Jeremiah 30:13. God forbid?

אַחַת הִיא מָצָאנוּ, חָכְמָה וְאֵינָהּ מְלָאכָה, נָשִׂיחַ נָא מְעַט וְיִרְוַח לָנוּ: Only one [remedy] have we found. It is a science, not a craft.²⁰I.e., it does not require highly developed skill. Let us discuss it a bit and it will be profitable for us.

נָשִׂימָה לֵב לְהִתְבּוֹנֵן בְּעִנְיַן הָעֲבֵרוֹת, וְנִרְאֶה כִּי שְׁתַּיִם הֵנָּה בְּסוּגֵיהֶם: הָאַחַת, נוֹבַעַת מֵהַתַּאֲוָה הַנִּפְרָצָה, לֶאֱהֹב הֶעָרֵב לִשְׁעָתוֹ, לִבְלִי הַשְׁקִיף הַנּוֹלָד, אִם כִּי מָרָה תִּהְיֶה בָּאַחֲרוֹנָה. נִמְצָא דּוּגְמָתָהּ מַה גַּם בְּעִנְיְנֵי הָעוֹלָם, הָאִישׁ הַסָּכָל, וּבִפְרָט הַחוֹלֶה לְחֻלְשַׁת שִׂכְלוֹ, יֶאֱהַב לַחֲטֹף לֶאֱכֹל אֶת הֶעָרֵב לְחִכּוֹ, וְיִשְׁכַּח כִּי זֶה יְבִיאֶנּוּ לְמַחֲלָה נִפְרָצָה. לְכָךְ אָמְרוּ רַבּוֹתֵינוּ זַ"ל (אָבוֹת) אֵיזֶה חָכָם הָרוֹאֶה אֶת הַנּוֹלָד, הוּא מַאֲמַר רַבּוֹתֵינוּ זַ"ל (סוֹטָה ג') אֵין אָדָם עוֹבֵר עֲבֵרָה אֶלָּא אִם כֵּן נִכְנְסָה בּוֹ רוּחַ שְׁטוּת. וְזֶה כָּל עֲמַל הָאָדָם לַעֲבוֹדָתוֹ יִתְבָּרַךְ, לַחֲשֹׁב וּלְהִתְבּוֹנֵן בְּיִרְאַת ה' בְּפַחַד עָנְשׁוֹ עַל יְדֵי סִפְרֵי הַמּוּסָר וְאַגָּדוֹת חֲכָמֵינוּ זַ"ל, עַד אֲשֶׁר בְּאָזְנָיו יִשְׁמַע כִּמְעַט בְּעֵינָיו יִרְאֶה הָעֹנֶשׁ הַגָּדוֹל בְּכַמּוּת וְאֵיכוּת נִצָּב לְנֶגֶד עֵינָיו, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (סַנְהֶדְרִין ז') לְעוֹלָם יִרְאֶה דַּיָּן, (לִהְיוֹתוֹ עָלוּל לְהִכָּשֵׁל, וְהוּא הַדִּין כָּל אָדָם. לְהִשָּׁמֵר מִפֶּגַע רַע מֵעֲבֵרוֹת הַחֲמוּרוֹת) כְּאִלּוּ כוּ' גֵּיהִנֹּם פְּתוּחָה לוֹ מִתַּחְתָּיו. וְאִם כֹּה יַעֲשֶׂה הָאָדָם וּלְבָבוֹ יָבִין, וְשָׁב וְרָפָא לוֹ: Let us pay attention and analyze the matter of sins. We will see that there are two types. One stems from unbridled lust,²¹“Taava” (lust, desire) is an elemental drive that seeks its own fulfillment and is oblivious to rational or moral considerations. loving what is immediately gratifying without paying heed to the outcome – even though that will be very bitter ultimately. We find its analogue in worldly matters as well. A fool, and especially one whose weak intellect renders him ill, loves to grab and eat that which is pleasant to his palate, forgetting that this will often make him sick. On this our Rabbis, of blessed memory, said: “Who is wise? One who sees what will develop” (Avot 4:1).
This is also the meaning of the saying of our Rabbis, of blessed memory (Sota 3a): “A person does not sin unless a spirit of foolishness enters into him.” This is a person’s primary labor in His service, may He be blessed: to think and consider the reverence of God and the fear of His punishment by means of the Mussar books and the aggadot²²Non-legal, ethical literature of the Rabbis. of our Sages, of blessed memory, to the point that he hears it with his own ears and virtually sees it with his own eyes²³Isaiah 6:10. – the quantitatively and qualitatively great punishment standing before him. As our Rabbis, of blessed memory, say (Sanhedrin 7a): “At all times, a judge should see (given his likelihood to err; the same applies to every person vis-à-vis safeguarding against serious harm from grave sins) as if…hell is open below him.”²⁴And with one misstep, he may fall in. If a person acts this way and his heart truly understands, he will repent and be healed.²⁵See Isaiah 6:10.

אָכֵן רַבָּה רָעַת הָאָדָם בָּאָרֶץ, אֵין דּוֹרֵשׁ בְּצֶדֶק וְאֵין מַשְׂכִּיל בְּיִרְאַת ה', לִקְבֹּעַ עִתִּים סְדוּרוֹת בַּעֲמַל הַיִּרְאָה, לִדְלוֹת מֵי תְּבוּנָה מֵהָאֱמוּנָה הַנֶּחְבָּאָה וּמְסֻתֶּרֶת בְּמַחֲבוֹאֵי הַלֵּב, לְהַרְחִיבָהּ וּלְסַעֲדָהּ, לָתֵת לָהּ תֹּקֶף וָעֹז, לָשִׂים הַמִּשְׂרָה עַל שִׁכְמָהּ, לִמְשֹׁל עַל הָאֵבָרִים לְבַל יִפְרְצוּ גִּדְרָהּ וְכַתּוֹרָה יַעֲשׂוּ. זֶהוּ הַסּוּג הַשֵּׁנִי. דּוּגְמַת זֶה הַדָּבָר לֹא מָצָאנוּ בְּעִנְיְנֵי הָעוֹלָם, אֵין אִישׁ שֶׁצָּרוֹת מְרַחֲפוֹת מִמּוּל פָּנָיו, אֲשֶׁר לֹא יִקַּח לוֹ עֵת לַחֲשֹׁב מַחֲשָׁבוֹת לְהִנָּצֵל מֵהֶן. אִי לָזֹאת, גַּם אֵין הַתַּאֲוָה סִבָּתָהּ, פְּלִיאָה הִיא הָעֲבֵרָה הַלָּזוֹ, וְזֶה שְׁמָהּ פִּלְאִי, לִבְלִי שׂוּם עַל לֵב לְהִתְבּוֹנֵן בְּיִרְאַת ה' וּבְמוּסַר עָנְשׁוֹ, עֲבֵרוֹת כָּאֵלּוּ לֹא יוּכְלוּ הֱיוֹת מִסּוּג הָרִאשׁוֹן, יַעַן אֵין דַּי בְּהַתַּאֲוָה לִהְיוֹת סִבָּתָן, רַק הֵן מֵרוּחָנִיּוּת הַטֻּמְאָה הַמְלַפֶּפֶת אֶת הָאָדָם לְהַחֲטִיאוֹ, וּבְיוֹתֵר בְּחֶטְאֵי הַדִּבּוּר, כִּי מַה יִּתְרוֹן לְבַעַל הַלָּשׁוֹן, כְּמַאֲמַר רַבּוֹתֵינוּ זַ"ל (עֲרָכִין ט"ו) עַיֵּן שָׁם: Indeed, man’s wickedness on the earth is great.²⁶See Genesis 6:5 No one seeks righteousness, and no one is truly enlightened through the fear of God,²⁷Compare Psalms 14:2. setting aside fixed times to work on the fear of God, drawing out waters of understanding from the concealed faith that is hiding in the inner recesses of the heart, to broaden it and sustain it and to give it force and strength, to place on its shoulders the authority²⁸Compare Isaiah 9:5. to govern the external limbs that they not breach its fences but act in accordance with the Torah.
This, then, is the second type of transgression. It has no analogue in worldly matters; there is no person who, when faced with burdening troubles, would not take time to think about how to escape them. Moreover, it is not caused by lust. This sin is dumbfounding (pelia),²⁹Such sinful behavior comes as a surprise, because it reflects an unexpected heedlessness, disregarding any consequences or punishment. and its name is unknowable (peli),³⁰Based on Judges 13:18. for [in committing the sin] the sinner does not pay attention to and consider his punishment through fear of God and Mussar. Such sins cannot be of the first type, for desire is not strong enough to be their cause. Rather, they stem from the spiritual impurity that coils around a person to cause him to sin. And especially in sins of speech, “for what benefit is there to the one who speaks evil?,” as stated by our Rabbis, of blessed memory (Arakhin 15b). See further there.

בָּזֹאת מָצָאנוּ פֵּשֶׁר דָּבָר בֵּין הַשִּׁיטוֹת, בְּעִנְיַן יֵצֶר הָרָע וְיֵצֶר טוֹב מַה הֵמָּה, הַשִּׁיטָה הָאַחַת הִיא הַשִּׁיטָה הַנּוֹדַעַת, כִּי יֵצֶר הָרָע, הוּא כֹּחַ הַטֻּמְאָה בָּאָדָם הַמּוֹבִילוֹ לַפְּשָׁעִים, וְיֵצֶר הַטּוֹב הוּא כֹּחַ הַקְּדֻשָּׁה בָּאָדָם הַמּוֹבִילוֹ לְטוֹב. הִיא שִׁיטַת רֹב הַמְחַבְּרִים הַגְּדוֹלִים. וְהַשִּׁיטָה הַשְּׁנִיָּה הִיא, שֶׁיֵּצֶר הָרָע הוּא כֹּחַ תַּאֲו‍ֹת הָאָדָם, הַמַּשְׁקֶפֶת אֶל כָּל דָּבָר הֶעָרֵב לִשְׁעָתוֹ, אוֹתוֹ תַּאַסְפֵהוּ אֶל בֵּיתָהּ וּבוֹ תִּדְבַּק לְאַהֲבָה, וְיֵצֶר טוֹב הוּא הַשֵּׂכֶל הַיָּשָׁר הַצּוֹפֶה וּמַבִּיט לְהַנּוֹלָד, הוּא פַּחַד יִרְאַת ה' יִתְבָּרַךְ שְׁמוֹ וּמִשְׁפָּטָיו הָרָעִים לְמַרְבֶּה. וּבוֹחֵר בַּדָּבָר הַמּוֹעִיל, לִכְבֹּשׁ הַתַּאֲוָה, לְמַעַן יִתְעַדֵּן בָּאַחֲרוֹנָה בְּעֹנֶג נִפְלָא, אֲשֶׁר אֵין דֵּי בָּאֵר יִקְרַת תִפְאַרְתָּהּ. בַּאֲשֶׁר אֲנַחְנוּ רוֹאִים בְּכָל עֵת עִנְיְנֵי הָאָדָם מִתְחַלְּפִים, כָּל אֶחָד נִדְבָּק יוֹתֵר לַעֲבֵרָה אַחֶרֶת, יֵשׁ אֲשֶׁר חַטָּאתָם תִּגְדַּל יוֹתֵר בְּבִטּוּל תּוֹרָה מִמַּשָּׂא וּמַתָּן בֶּאֱמוּנָה וּנְתִינַת צְדָקָה וְיֵשׁ לְהֵפֶךְ, וְכֵן בְּכָל הָעֲבֵרוֹת אֵין אָדָם דּוֹמֶה לַחֲבֵרוֹ. וְאִלּוּ הָיָה הַיֵּצֶר הָרָע רַק כֹּחַ הַטֻּמְאָה הַמְפַתֵּהוּ, מַדּוּעַ לֹא תְּלַפֵּף אֶת כָּל בְּנֵי אָדָם בְּשָׁוֶה (אִם לֹא נַשְׁקִיף עַל שָׁרְשֵׁיהֶם לְמַעְלָה). אָמְנָם אִם נֹאמַר כִּי הַיֵּצֶר הָרָע הוּא כֹּחַ הַתַּאֲוָה. הַדָּבָר נָכוֹן, כִּי תַּאֲוַת הָאָדָם תְּלוּיָה בְּמִזְגּוֹ (לֵידָתוֹ וְהַרְכָּבָתוֹ שְׁעָתוֹ וְעִנְיָנָיו), וּמִזְגֵי בְּנֵי אָדָם מִתְחַלְּפִים, לָזֹאת גַּם עֲו‍ֹנוֹתֵיהֶם מִתְחַלְּפִים. אָכֵן גַּם בָּזֶה לֹא יִתָּכֵן, הֲלֹא עֵינֵינוּ רוֹאוֹת בְּנֵי אָדָם עוֹשִׂים עֲבֵרוֹת עֲצוּמוֹת, שֶׁאֵין תַּאֲוָתָם גּוֹרֶמֶת לָהֶם כָּל כָּךְ. וְלִפְעָמִים הַתַּאֲוָה מְנַגֶּדְתָּהּ, כְּמוֹ, הָאָדָם הֶחָפֵץ וּמִשְׁתּוֹקֵק הַרְבֵּה אֶל הַכָּבוֹד הַמְדֻמֶּה, וּבִכְבוֹד מִצְוָה תִּגְעַל נַפְשׁוֹ וְכַיּוֹצֵא בָּזֶה, אֵין זֹאת, כִּי אִם רוּחַ הַטֻּמְאָה הַמְבַלְבְּלוֹ לְהָרֵעַ גַּם נֶגֶד תְּשׁוּקָתוֹ הַהֶבְלִית: With this,³¹Identification of two types of sin. we can reconcile between two views about what the evil urge and good urge are. One view, which is well known, is that the evil urge is the force of impurity within a person, which leads him to transgressions, and the good urge is the force of holiness in the person that leads him to do good. This is the view of most major writers.³²In the Talmud and most of the classic medieval books of Mussar, the good urge and the evil urge are personified and externalized. It is as if a distinct good entity and a distinct evil entity exist within the person (but are not the person), constantly motivating the individual on to good or bad behaviors. The second view is that the evil urge is the force of desire in a person, which focuses temporarily on whatever is pleasant, which it takes home and lovingly clings to. The good urge is straightforward reason, which anticipates and looks to the future – that is, to the fear of God, blessed be His name, and His truly terrible judgments. It chooses the more beneficial action – suppressing desire – so that it is ultimately sublimated in wondrous pleasure, of which there can be no adequate parsing³³Salanter’s pun, based on Isaiah 40:16, switches the ע to an א in “אֵין דֵּי בָּעֵר”. Just as there, there is not enough wood in the Lebanon forest to set a significant fire compared to the infinity of God, so here the imagination cannot adequately describe the eternal rewards and pleasures in the World to Come. of its precious splendor.³⁴A paraphrase of Esther 1:4. This second view, that the struggle between the “urges” is in fact a conflict between desire and reason, is R. Salanter’s own theory (although in his modesty he does not identify himself as the originator). It is striking that he has moved from a medieval, dualist portrait of human psychology (the conflict between multiple distinct urges) to a more unified conception of human psychology, driven by conflict between emotions/instincts and reason.
For we see that human situations change at every moment, with each person clinging to a different sin. Some sin more in neglect of Torah than in not following honest business practices or not giving charity, and with others, it is just the opposite. This is true for all transgressions; each person is different. Now, were the evil urge just a force of impurity that tempts him, why would it not wrap its coils around all human beings in the same manner? (This analysis holds if we don’t look at their roots above.)³⁵“Above” is R. Salanter’s depiction of the varied inner drives of people, which conceivably could filter or modify the effects of the force of impurity from person to person. R. Salanter is conceding that his argument that a spirit of impurity would affect all people the same way is only partially convincing. There might be variations in response to the spirit of impurity due to differences in other inner forces between one individual and another.
Nevertheless, underlying this analysis is R. Salanter’s focus on the inner psychological forces of humans as the key motivators of behaviors. Also present is R. Salanter’s stress on the uniqueness of each person, with the implication that God judges – and rewards and punishes – each person differently even for seemingly identical actions. This “modern” emphasis on individual differences became a leitmotif of R. Salanter’s writings throughout out his career. Similarly, the role of unconscious forces as the primary driver of human behavior dominates his later writings.
However, if we say that the evil urge is the force of desire, then it is true that a person’s lust is a function of his temperament (his birth, his make-up, his condition at the time, and his circumstances). Since human temperaments change, so their transgressions change. Yet even this explanation is not so plausible. With our own eyes we see people commit terrible sins that are not really caused by lust. Sometimes, they run counter to their desires. For example, a person might want and long greatly for imaginary honor, yet his soul will despise the true honor of doing a mitzva – and the like. The only explanation is that the spirit of impurity confuses him and leads him to evil – even against the opposition of his vain desire.

מִזֶּה נִרְאֶה בַּעֲלִיל. כִּי שְׁתֵּי הַשִּׁיטוֹת נְכוֹנוֹת. הַיֵּצֶר הָרָע, הוּא כֹּחַ הַתַּאֲוָה, וְגַם יֵשׁ בּוֹ רוּחַ הַטֻּמְאָה. וְכֵן יֵצֶר הַטּוֹב, הוּא הַשֵּׂכֶל הַנָּכוֹן (שֶׁלֹּא נִתְקַלְקֵל עַל יְדֵי הָעֲבֵרוֹת וְהַתַּאֲווֹת) הָרוֹאֶה אֶת הַנּוֹלָד, וְגַם יֵשׁ רוּחַ הַקְּדֻשָּׁה בָּאָדָם: From all this we see clearly that both views are correct. The evil urge is the force of lust, but it also has a spirit of impurity. Similarly, the good urge is the force of straightforward reason (that has not been corrupted by sins and desires), which anticipates the future, and it is also the human spirit of sanctity.

וְהִנֵּה בִּשְׁנֵי הַצְּדָדִים, יֶשְׁנוֹ בָּאָדָם גַּשְׁמִי וְרוּחָנִי, כְּעִנְיַן בְּרִיאַת הָאָדָם עַצְמוֹ גּוּפָנִי וְנַפְשִׁי. הַגּוּפָנִי נִרְאֶה לְעֵין בָּשָׂר, וְהַנַּפְשִׁי נוֹדַע מִפְּעֻלּוֹת וְעִנְיְנֵי הַגּוּף. תַּחְבּוּלוֹת הָאָדָם וּמְזִמּוֹתָיו לְהַחֲזִיק הַנֶּפֶשׁ בַּגּוּף, הֵמָּה רַק בַּגּוּף לְבַדּוֹ, לְתָמְכוֹ בַּאֲכִילוֹת טוֹבוֹת וּבִשְׁמִירוֹת מְעֻלּוֹת מִכָּל נֶזֶק וּפֶגַע רַע, וּבָזֶה יְשַׁמֵּר נַפְשׁוֹ בְּגוּפוֹ, אֵין מָבוֹא בַּטִּבְעִי (עַל פִּי רוּחָנִיּוּת, לְפִי הָאֱמֶת, עִקַּר שְׁמִירַת הַנֶּפֶשׁ בַּגוּף תָּלוּי רַק בְּנַפְשׁוֹ, לְפִי עֲבוֹדָתָם לְבוֹרְאָהּ יִתְבָּרַךְ שְׁמוֹ). לַעֲשׂוֹת תַּחְבּוּלָה בַּנֶּפֶשׁ לְהַחֲזִיקָהּ בַּגּוּף. כִּי אֵין רוֹאֶה וְאֵין מַרְגִּישָׁהּ לְבַדָּהּ, וּמַה יַּעֲשֶׂה בָּהּ: According to both views, every person has physical and spiritual aspects, just as the actual creation of the human being was both physical and spiritual.³⁶This seems to refer to the Genesis narrative of the creation of human beings, in which God forms the first human from the dust of the earth (representing the physical body) and then infuses the spirit of life (nishmat ḥayim) into him (see Gen. 2:7). In the Torah, the human being is seen as a body/soul unity. The physical aspect is visible to carnal eyes, and the spiritual is discerned through the actions and involvements of the body.³⁷The movements of the limbs and the cognitive activities of the mind both suggest an inner force or self which is operating in the body. The strategies and ploys by which a person keeps the soul in the body are only done with the body – sustaining it by eating good foods and with strong protections against all damage or harm. He thus keeps his soul in his body. There is no natural way (although by spiritual standards, in truth, keeping the soul in the body hinges only on the soul, on its service to its Creator, blessed be His name) to perform any operation on the soul to keep it in the body, for no one can see or sense it on its own, so what can he do with it?

כֵּן בַּעֲבוֹדַת ה' יִתְבָּרַךְ שְׁמוֹ, עִקַּר הַתַּחְבּוּלָה לְהַחֲזִיק אֶת הַיֵּצֶר טוֹב לְפִי שְׁתֵּי הַשִּׁיטוֹת. הֱיוֹתוֹ כֹּחַ הַקְּדֻשָּׁה וְהַשֵּׂכֶל הַנָּכוֹן (אֲשֶׁר לֹא נִתְקַלְקֵל), וְלִדְחוֹת אֶת הַיֵּצֶר הָרָע הוּא כֹּחַ הַטֻּמְאָה וְהַתַּאֲוָה. תָּלוּי בַּבְּחִינָה הַגּוּפָנִית, לְהַאֲכִילֵהוּ מַאֲכָלִים טוֹבִים, הֵמָּה הִתְבּוֹנְנוּת הַיִּרְאָה וְהַמּוּסָר הַנּוֹבְעִים מֵהַתּוֹרָה הַטְּהוֹרָה: So it is with the service of God, blessed be His name. The main strategy to support the good urge according to both views – that it is the force of sanctity and proper reason (that has not been corrupted) – and to push away the evil urge – the force of impurity and lust – hinges on the physical aspect. It must be fed good foods, namely, contemplation of reverence and Mussar that emanate from the pure Torah.

הוּא מַאֲמַר רַבּוֹתֵינוּ זַ"ל (בָּבָא בַּתְרָא ט"ז) בִּקֵּשׁ אִיּוֹב לִפְטֹר אֶת כָּל הָעוֹלָם כֻּלּוֹ מִן הַדִּין. אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם בָּרָאתָ שׁוֹר פַּרְסוֹתָיו סְדוּקוֹת בָּרָאתָ חֲמוֹר פַּרְסוֹתָיו קְלוטוֹת, בָּרָאתָ גַּן עֵדֶן בָּרָאתָ גֵּהִנֹּם, בָּרָאתָ צַדִּיקִים בָּרָאתָ רְשָׁעִים, מִי מְעַכֵּב עַל יָדְךָ, וּמַאי אַהַדְּרוּ לֵיהּ חַבְרֵיהּ דְּאִיּוֹב (אִיּוֹב ט"ז) אַף אַתָּה תָּפֵר יִרְאָה וְתִגְרַע שִׂיחָה לִפְנֵי אֵל, בָּרָא הַקָּדוֹשׁ־בָּרוּךְ־הוּא יֵצֶר הָרָע בָּרָא לוֹ תּוֹרָה תַּבְלִין כוּ'. בָּזֶה הוֹרוּנוּ חֲכָמֵינוּ זַ"ל, כִּי תַּבְלִין שֶׁל תּוֹרָה, הִיא הַיִּרְאָה הַנּוֹבַעַת מִמֶּנָּה, כְּמַאֲמַר הַכָּתוּב (הַנִּזְכָּר לְעֵיל) תֵּפֶר יִרְאָה, וְהִיא בְּחִינָה גַּשְׁמִית, מוּבֶנֶת לְעֵינֵי בָּשָׂר, סִבַּת רְפוּאָתָהּ לְחֹלִי הַנֶּפֶשׁ, אִם יָשִׂים הָאָדָם לִבּוֹ וְנַפְשׁוֹ אֶל יִרְאַת הַתּוֹרָה. אִם בִּכְלָל, לֵידַע וּלְהָבִין מֵהַתּוֹרָה, כִּי לְכָל עֲבֵרָה יֵשׁ עֹנֶשׁ עָצוּם וְנוֹרָא, וּלְכָל מִצְוָה יֵשׁ שָׂכָר נַעֲלֶה מְאֹד. אִם בִּפְרָט, וְהוּא הָעִקָר, לִלְמֹד תּוֹרַת כָּל עֲבֵרָה וַעֲבֵרָה לְבַדָּה, לְגַאֲוָה תּוֹרַת הַגַּאֲוָה, לְמַשָּׂא וּמַתָּן בֶּאֱמוּנָה חֶלְקֵי הַתּוֹרָה אֲשֶׁר לָעִנְיָנִים שֶׁבֵּין אָדָם לַחֲבֵרוֹ בְּעִסְקֵי הָעוֹלָם וְכַדּוֹמֶה, וְכֵן לְכָל מִצְוָה וּלְכָל עֲבֵרָה אֶת תּוֹרָתָהּ: This is the saying of our Rabbis, of blessed memory (Bava Batra 16a): “Job sought to exonerate the whole world from [divine] judgments. He said before Him: ‘Master of the Universe! You created the ox with split hooves; you created the donkey with whole hooves. You created the Garden of Eden [i.e., heaven]. You created Gehenna [i.e., hell]. You created righteous people. You created wicked people. Who can hold You back?’³⁸Since there is no counterforce and no one can unmake what God has made, the righteous and the wicked are both created by God. Both act in accordance with their God-given nature – and no one is guilty or is to be punished. What did Job’s friends respond to him? ‘You undermine fear and reduce prayer before God’ (Job 15:4).³⁹You undermine the fear of punishment which keeps people on the path of Torah. Furthermore, there is no point to prayer if all our behaviors are determined by our nature, implanted in us by God. [True,] the Holy One, blessed be He, created the evil urge but He also created the Torah as an antidote⁴⁰Lit. spice or seasoning. This imagery evokes the idea that just as a spice removes the bitter taste out of food, so does the Torah remove the bitter effect of the yetzer hara (evil urge). for it….”⁴¹Human behavior is not determined. Humans have free will and God gave them the Torah to equip them to fight the evil urge and guide them to live the good life. With this, our Sages, of blessed memory, taught us that the antidote of Torah is the reverence that stems from it, as the verse says (mentioned above): “You undermine fear.” This verse captures the physical aspect [of healing the evil urge], in ways discernible by carnal eyes. The cause of healing of the spiritually ill is that a person turns his heart and soul to the reverence of the Torah. [This is done] in general, through knowing and understanding from the Torah that for every sin there is a powerful and terrible punishment, and for each mitzva there is a sublime reward. [This is done] in specific detail, which is primary, through studying the Torah of each sin and transgression individually. For pride, [he studies] the Torah of pride; for honesty in business matters, the parts of the Torah that deal with interpersonal situations and worldly matters; and so forth, to the Torah of every mitzva and every sin.⁴²In this letter, R. Salanter shifts his understanding of the evil urge from being a generalized external evil force that takes over the person toward being an internal force (which operates deeply and differently in every person). Similarly, he refines the “cure” of sin from general Torah study, which repels the outside force, to study of the specific Torah and halakhot of the sins one is tempted to commit. This individualized study is more likely to affect the individual’s distinct inclinations toward sin. Of course, yira – increasing reverence through the direct study of the reward and punishment for each sin – is most likely to stop bad behavior.

הַנִּשְׂגָּב וְהָעִקָּר בְּשִׁמּוּשׁ רְפוּאוֹת הַתּוֹרָה לְתַחֲלוּאֵי הַיֵּצֶר, הוּא לִלְמֹד בְּעֹז וְעִיּוּן עָמֹק הֵיטֵב, דִּינֵי הָעֲבֵרָה עַצְמָהּ, הַהֲלָכָה עִם כָּל סְעִיפֶיהָ. כִּי עֵינֵינוּ הָרוֹאוֹת הַרְבֵּה מֵהָעֲבֵרוֹת אֲשֶׁר הָאָדָם נִמְנָע מֵהֶם בְּטֶבַע, וְלֹא יַעֲבֹר עֲלֵיהֶם אַף גַּם בְּעֵת אֲשֶׁר יִלְחֲצֶנּוּ לָזֶה אֵיזֶה דָּבָר, וְיֶשְׁנָם עֲבֵרוֹת חֲמוּרוֹת מֵאֵלּוּ, וְהָאָדָם הַזֶּה בְּעַצְמוֹ יַעֲבֹר עֲלֵיהֶם בְּנָקֵל. דֶּרֶךְ מָשָׁל, חֵלֶק גָּדוֹל מֵאַחֵינוּ בְּנֵי יִשְׂרָאֵל כִּמְעַט רֻבָּם כְּכֻלָּם לֹא יֹאכְלוּ, בְּלִי נְטִילַת יָדַיִם חָלִילָה, אַף גַּם בְּעֵת אֲשֶׁר יִרְעֲבוּ וְיִצְטַעֲרוּ הַרְבֵּה. וּבְלָשׁוֹן הָרָע הַחֲמוּרָה, בְּנָקֵל יַעַבְרוּ עָלֶיהָ גַּם בְּלִי תַּאֲוָה גְּדוֹלָה. וְעַתָּה הִנְּנוּ רוֹאִים כִּי עִקַּר הַשְּׁמִירָה מֵהָעֲבֵרָה הִיא, רַק לַעֲשׂוֹת אֶת הַהֶרְגֵּל (הַשִּׁמּוּר) טֶבַע אֵצֶל הָאָדָם, עַל כֵּן אַף אִם יִתְאַמֵּץ הָאָדָם הַלָּזֶה לָלֶכֶת בְּדַרְכֵי הַמּוּסָר, לְיַגֵּעַ עַצְמוֹ בְּהַשְּׁמִירָה מִלָּשׁוֹן הָרָע עִם כָּל חוּשָׁיו וְרַעְיוֹנָיו כַּיָּאוֹת, בְּכָל זֹאת, כָּל עוֹד שֶׁלֹּא נִתְחַלֵּף טִבְעוֹ וְהֶרְגֵּלוֹ בָּזֶה שֶׁלֹּא יִהְיֶה לוֹ שׁוּם חֵפֶץ טִבְעִי לְסַפֵּר לָשׁוֹן הָרָע, יוֹתֵר יַעֲבֹר בְּנָקֵל עַל לָשׁוֹן הָרָע מֵאֲשֶׁר יֹאכַל בְּלִי נְטִילַת יָדַיִם חָלִילָה. וְכֵן הוּא הָעִנְיָן בְּכָל מִינֵי עֲבֵרוֹת, הַכֹּל לְפִי הָאָדָם וְהַזְּמַן וְהַמָּחוֹז, כִּי גַּם לֹא כָּל הַמְּחוֹזוֹת שָׁוִים בָּזֶה, כִּי אִם מִתְחַלְּפִים בְּעִנְיָנָם, כָּל מָחוֹז יֵשׁ לוֹ עֲבֵרוֹת אֲחֵרוֹת אֲשֶׁר יִשָּׁמֵר אֶצְלָם בְּנָקֵל וּמְרֻחָק מֵהֶם בְּטֶבַע. וְזֹאת הֲלֹא יָדוּעַ, כִּי הִשְׁתַּנּוּת הַטֶּבַע תִּוָּלֵד רַק מִלִּמּוּד וְהֶרְגֵּל רַב, וְלָכֵן הַיְסוֹד הָעִקָּרִי וְהָעַמּוּד הַנָּכוֹן, לְהָכִין אֶת עַצְמוֹ לִשְׁמִירָה מֵהָעֲבֵרוֹת וַעֲשִׂיַּת הַמִּצְו‍ֹת, הוּא רַק הַלִּמּוּד הָרַב בַּהֲלָכָה זוֹ הַנּוֹגַעַת לַעֲבֵרָה זוֹ אוֹ לְמִצְוָה זוֹ, וּבִפְרָט בָּעִיּוּן הָדֵק הֵיטֵב, כִּי זֶה הַלִּמּוּד עוֹשֶׂה קִנְיָן חָזָק בַּנֶּפֶשׁ, לִהְיוֹת הָעֲבֵרָה מְרֻחֶקֶת מִמֶּנּוּ בְּטֶבַע: The highest and primary aspect of using the Torah’s remedies for the sicknesses of the urge is to study, with vigor and penetrating analysis, the laws of the sin itself – its halakha in all its detail. For we see with our own eyes many sins from which a person naturally refrains, even when under duress, while the very same person will commit more severe sins. For example, the greater part – the vast majority – of our fellow Jews will not eat without first ritually washing their hands, God forbid, even when they are hungry and feeling great discomfort. Yet when it comes to the much more serious sin of evil speech,⁴³I.e., saying words which demean another. they will casually transgress, even without much appetite for it.
Now we see that the main safeguard against this sin is simply to make the habit (of refraining) second nature in the person. Thus, even if a person makes a strong effort to go in the ways of Mussar, to wear himself out guarding against speaking evil, with all his senses and ideas properly attuned to this goal, even so, as long as he has not changed his nature and his habituation so that he has no natural desire to speak evil, he will more easily violate the law of evil speech than he would eat without ritually washing his hands, God forbid. The matter is the same in all manner of transgressions; it is all according to the person, the timing, and the locale. For not all locales are the same in this respect; rather they vary in different matters. Each locale has different transgressions that are easily and naturally avoided, as it is against their nature. This is also well known: changing one’s nature results from a great deal of training and habituation. Therefore, the essential foundation and the right pillar to prepare himself to keep from sins and to do mitzvot is only a lot of learning of the halakha that relates to this sin or this mitzva, especially with close attention to the finest details,⁴⁴The image is borrowed from the preparation of the incense, in which the priestly preparer would grind the ingredients into the finest powder. for such learning establishes a strong impression in the soul and renders the sin naturally distant from him.

כַּדּוֹמֶה בִּמְחוֹזוֹתֵינוּ אֵלּוּ, תְּהִלָּה לָאֵל אִסּוּרֵי נְבֵלוֹת וּטְרֵפוֹת וְדוֹמֵיהֶם מֻטְבָּעִים בְּנַפְשׁוֹת הַיִּשְׂרְאֵלִי, עַד אֲשֶׁר לֹא יִצְרַךְ שׁוּם אִישׁ לֶאֱכֹף טִבְעוֹ וְתַאֲוָתוֹ לְהִתְרַחֵק מֵהֶם, כִּי הֵמָּה לוֹ לְזָרָא. הֲלֹא לֹא יַעֲלֶה חָלִילָה עַל לֵב שׁוּם אֶחָד מִמּוֹכְרֵי בָּשָׂר כָּשֵׁר, לְהִתְרַפּוֹת מִלִּדְרֹשׁ אֵצֶל הַמּוֹרֶה צֶדֶק, בְּמָצְאוֹ שׁוּם דָּבָר שֶׁיֵּשׁ בּוֹ חֲשַׁשׁ טְרֵפוֹת בָּאֵבָרִים הַפְּנִימִים, עִם הֱיוֹת לוֹ לִפְעָמִים בְּעִנְיָן כָּזֶה הֶפְסֵד מְרֻבֶּה, מוֹרָא שָׁמַיִם עָלָיו בְּטִבְעוֹ וְהֶרְגֵּלוֹ, חָלִילָה לוֹ מֵרֶשַׁע, לְהַכְשִׁיל אֶת יִשְׂרָאֵל: Similarly, in our locales, praise God, the prohibitions against [eating] carcasses, improperly slaughtered animals, and the like [i.e., non-kosher foods] are deeply rooted in the Jewish soul, to the point that no one needs to force his nature and appetite to distance himself from them, for they are repulsive to him. It would not occur, God forbid, to any seller of kosher meat to fail to consult a local rabbinic authority⁴⁵Heb. “moreh tzedek.” when he finds something in the internal organs that he suspects renders [the meat] treif, even though, sometimes, this would cause him a substantial financial loss. The fear of Heaven is upon him, both in his nature and by habit. Wickedness, causing Jews to stumble, is unthinkable to him.

וְאוּלָם בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים, בְּמַשָּׂא וּמַתָּן הוּא בְּהֵפֶךְ, רֹב בְּנֵי אָדָם לֹא יִדְרְשׁוּ עַל חֲשַׁשׁ גָּזֵל וְעֹשֶׁק מֵעַצְמָם. טֶרֶם יִתְבָּעֶנּוּ חֲבֵרוֹ, וּמֵהֶם אֲשֶׁר גַּם אַחַר הַתְּבִיעָה יַעֲשֶׂה תַּחְבּוּלוֹת מִרְמָה אוֹ יָעֵז. וַהֲלֹא בַּתּוֹרָה הַכֹּל שָׁוֶה, זֶה לֹא תַּעֲשֶׂה וְזֶה לֹא תַּעֲשֶׂה, כְּפִי עִנְיַן הַתּוֹרָה וּמִשְׁפָּטֶיהָ, וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹּאכֵלוּ, לֹא תֹּאכַל כָּל נְבֵלָה, אוֹ לֹא תַעֲשֹׁק אֶת רֵעֲךָ, וְלֹא תִּגְזֹל, וְדוֹמֵיהֶם. וּכְמוֹ שֶׁהֻטְבַּע בְּנֶפֶשׁ הַיִּשְׂרְאֵלִי, שֶׁכָּל מִינֵי טְרֵפוֹת שָׁוִים אֶצְלוֹ, וְכָל אֲשֶׁר יוֹרֶה הַמּוֹרֶה כִּי הוּא טְרֵפָה מְרֻחָק אֶצְלוֹ וְכַתּוֹרָה יַעֲשֶׂה, כֵּן בְּמָמוֹן, הֲלֹא כָּל מַה שֶּׁעַל פִּי הַתּוֹרָה שַׁיָּךְ לַחֲבֵרוֹ הָוֵי גָּזֵל וְעוֹבֵר בְּלֹא תִגְזֹל. וַאֲנַחְנוּ רוֹאִים שֶׁבַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים אֲפִלּוּ הַלּוֹמְדִים וְכִמְעַט גַּם הַיְרֵאִים, אֵינָם נִזְהָרִים כַּיָּאוּת בְּלֹא תַעֲשֶׂה הַלָּזוֹ, אֲשֶׁר יוֹם הַכִּפּוּרִים וְגַם הַמִּיתָה אֵינָם מְכַפְּרִים עָלֶיהָ: However, due to our many sins, in business matters the situation is just the opposite. Most people will not inquire on their own about suspected theft or exploitation, until they are sued by another. Some of them, even after suit is brought, will resort to deceitful strategies or will brazenly deny. Yet in the Torah, all such sins are equal. Both [forbidden foods] and [stealing] are prohibitions, subject to the Torah and its laws: “You must not eat meat torn by beasts in the field”;⁴⁶Exodus 22:30, referring, per the Sages, to improperly slaughtered meat. “You shall not eat any carcass”;⁴⁷Deuteronomy 14:21, referring, per the Sages, to unslaughtered carcasses. “You shall not defraud your fellow. You shall not steal”;⁴⁸Leviticus 19:13. and the like. Just as it has been implanted in the Jewish soul that all forms of treif are the same to him, and whatever the rabbi decides is non-kosher is repulsive to him, and he will act as instructed, so too with regard to money, whatever, according to the Torah, belongs to his fellow, is stolen and in violation of “You shall not steal.” Yet we see that, due to our many sins, even students of Torah and nearly even those who fear God are not properly careful about this prohibition – which is not atoned for by Yom Kippur or even death.⁴⁹See Mishna Yoma 8:9. For interpersonal sins, one must appease the wronged party.

אָכֵן אִם יָשִׂים הָאָדָם לִבּוֹ וְנַפְשׁוֹ, לִלְמֹד הַהֲלָכוֹת הַשַּׁיָּכוֹת לְמָמוֹן בְּעִיּוּן, גְּמָרָא וּפוֹסְקִים אִישׁ לְפִי עֶרְכּוֹ, וּבִפְרָט אִם הַמֶּרְכָּז יִהְיֶה עַל תְּכוּנַת אִסּוּר וְהֶתֵּר, לֵידַע אֵיךְ לְהִשְׁתַּמֵּר מִגָּזֵל, (אַף אִם לֹא יְקַיֵּם בִּתְחִלָּה, כִּי הַתַּאֲוָה רַבָּה בָּזֶה, וְגַם רָחוֹק הַדָּבָר מֵהֶרְגֵּל הַמְּדִינִי), מָה רַב כֹּחָהּ לְהַשְׁרִישׁ לְאַט לְאַט קִנְיָן רַב בַּנֶּפֶשׁ, עַד אֲשֶׁר יִהְיֶה שָׁוֶה בְּעֵינָיו שְׁאֵלוֹת אִסּוּר וְהֶתֵּר וּשְׁאֵלוֹת הַשַּׁיָּכוֹת לְמָמוֹן. כֵּן אִם הָאָדָם נִכְשַׁל רַחֲמָנָא לִצְּלַן בַּעֲבֵרָה אֲשֶׁר אֵין הָעוֹלָם רְגִילִין בָּהּ, כְּמוֹ בְּנִאוּף וְכַיּוֹצֵא, כְּמַאֲמָרָם זַ"ל מִעוּטָן בַּעֲרָיוֹת, וְתָקַף עָלָיו יִצְרוֹ שֶׁנַּעֲשָׂה לוֹ כְּהֶתֵּר רַחֲמָנָא לִצְּלַן, עִקַּר רְפוּאָתוֹ (לְבַד הִתְבּוֹנְנוּת הַיִּרְאָה וְהַמּוּסָר מֵאַגָּדוֹת וּמִדְרְשֵׁי חֲכָמֵינוּ זַ"ל וְסִפְרֵי מוּסָר הַשַּׁיָּכִים לָזֶה), הוּא לִמּוּד הַהֲלָכוֹת הַשַּׁיָּכִים לָזֶה בְּעִיּוּן, וּבִפְרָט עַל מְנָת לַעֲשׂוֹת, זֹאת תִּתֵּן פִּרְיָהּ לְאַט לְאַט, לָתֵת עֹז בַּנֶּפֶשׁ לְהִשָּׁמֵר מְעַט מִשְּׁאוֹל תַּחְתִּית, לְכָל הַפָּחוֹת מִלַּעֲשׂוֹת אֶת הָעֲבֵרָה בִּבְחִינַת לְהַכְעִיס ^*)בִּתְחִלָּתָהּ יִשְׁתַּמֵּשׁ בַּמֶה שֶׁאֵין יִצְרוֹ תּוֹקְפוֹ לָזֶה, כִּדְאַשְׁכְּחָן בַּגְּמָרָא (חֻלִּין ד') בְּמוּמָר לְתֵאָבוֹן, שֶׁהֶחָמֵץ שֶׁהָיָה בְּבֵיתוֹ בְּפֶסַח וְעָבַר עַל בַּל יֵרָאֶה, מַחֲלִיפָהּ אַחַר הַפֶּסַח לְהָקֵל הָאִסּוּר (כְּפֵרוּשׁ רַשִׁ"י שָׁם), וְסָמְכִינַן עַל זֶה דְּוַדַּאי עוֹשֶׂה כֵּן. וְאֵיךְ לֹא נֵבוֹשׁ וּלְבָבֵנוּ בַּל יִמַּס כַּמַּיִם, בִּרְאוֹתֵנוּ שִׁפְלוּת נַפְשֵׁנוּ נֶגֶד דּוֹרוֹת הָרִאשׁוֹנִים, שֶׁהַמּוּמָר לְפָנִים, אֲשֶׁר הֶחֱזִיק חָמֵץ בְּפֶסַח בְּבֵיתוֹ, הָיְתָה לוֹ קְנִיָּה טִבְעִית לְהָקֵל אִסּוּרוֹ בְּהַדָּבָר הַהוּא, בַּמֶה שֶׁאֵין לוֹ תַּאֲוָה. וּבְדוֹרוֹתֵינוּ בַּעֲו‍ֹנוֹתֵינוּ הָרַבִּים אֲנַחְנוּ נוֹפְלִים בְּגֶדֶר לְהַכְעִיס, בַּעֲבֵרוֹת אֲשֶׁר הֻרְגַּלְנוּ, לֹא נָשִׂים לֵב, לְהַחֲלִיף תַּאֲוָתֵנוּ בָּהֶם לְהָקֵל הָאִסּוּר, וְרָעָתֵנוּ רַבָּה כְּדִין מוּמָר לְהַכְעִיס רַחֲמָנָא לִצְּלַן. וְרוֹאִים אֲנַחְנוּ אֲשֶׁר גַּם לְדִינָא נִשְׁתַּנָּה בַּזְּמַן הַזֶּה, כְּמוֹ שֶׁכָּתַב הַב"ה (יוֹרֶה דֵּעָה סִימָן ב' סָעִיף קָטָן ב') וְזֶה לְשׁוֹנוֹ: מוּמָר אוֹכֵל נְבֵלוֹת לְתֵאָבוֹן, וְנִרְאֶה דְּעַכְשָׁו בִּזְמַנֵּנוּ, מִי שֶׁהוּא חָשׁוּד לֶאֱכֹל נְבֵלוֹת לְתֵאָבוֹן, אֵין אוֹכְלִין מִמֶּנּוּ שׁוּם דְּבַר מַאֲכָל, שֶׁיֵּשׁ לָחֹשׁ בּוֹ חֲשַׁשׁ אִסּוּר לְשׁוּם דָּבָר שֶׁבִּקְדֻשָּׁה, (רְצוֹנוֹ לוֹמַר שֶׁחָשׁוּד הוּא לַעֲשׂוֹת אַף שֶׁלֹּא לְתֵאָבוֹן, אַף עַל פִּי שֶׁלְּפָנֵינוּ לֹא הָחְזַק אֶלָּא לֶאֱכֹל לְתֵאָבוֹן), וּמִכָּל שֶׁכֵּן שֶׁלֹּא לִיתֵּן לוֹ סַכִּין בָּדוּק לִשְׁחֹט וְלֶאֱכֹל מִשְּׁחִיטָתוֹ (שֶׁהָיָה מֻתָּר מִדִּינָא דִּגְמָרָא), וּמִי שֶׁעוֹשֶׂה דָּבָר זֶה, מוּמָר יֵחָשֵׁב לְכָל הַתּוֹרָה כֻּלָּהּ:, עַד אֲשֶׁר תּוּכַל תֵּת כֹּחָהּ, עַל יְדֵי עֵסֶק רַב בַּהֲלָכוֹת הַשַּׁיָּכִים לְהָעֲבֵרוֹת הָרְגִילוֹת, לִקְנוֹת טֶבַע אַחֵר, לְבַל יַעֲלֶה עַל לֵב לַעֲבֹר עֲלֵיהֶם גַּם אִם יִכְבַּד הַדָּבָר: However if a person commits his heart and soul to learning monetary halakhot in depth, from the Talmud and codes, each according to his ability, and especially if the focus is on the character of the permitted and the prohibited, in order to know how to guard against stealing (even if he does not uphold these laws at first, for desire is great, and this is very far from official habits),⁵⁰A veiled reference to the corruption of the Tsarist state. it has the power to slowly make a deep impression in the soul, to the point where questions of prohibited and permitted foods will be the same in his eyes as questions concerning financial matters.
So it is even if a person stumbles – God save us – in a sin which the masses do not commit regularly, such as adultery and the like – as they, of blessed memory, said: Only a minority [commits] sexual transgressions⁵¹See Bava Batra 165a. – but his evil urge so overwhelmed him that it became as if it were permitted, God save us. The main remedy (aside from contemplation of reverence and Mussar from the aggadot and midrashim of our Sages, of blessed memory, and the relevant Mussar books) is the in-depth study of the halakhot relevant to this matter, especially with intent to practice them. This will bear fruit slowly, empowering the soul to save itself somewhat from the depths of the Underworld, or at least from committing the sin out of spite.⁵²“Lehakh’is,” lit. “to cause anger,” sinning to spite God.^*

וְהִנֵּה בְּתַבְלִין הַתּוֹרָה לַיֵּצֶר הָרָע, יֵשׁ עוֹד בְּחִינָה רוּחָנִית, (שֶׁהַשֵּׂכֶל וְחוּשֵׁי הָאָדָם נִלְאוּ לְהַכִּיר סִבָּתָהּ), הוּא מַאֲמַר חֲכָמֵינוּ זַ"ל (סוֹטָה כ"א) תּוֹרָה בָּעִידָנָא דְּעָסִיק בָּהּ מַצְלָא כוּ'. וְאֵין חִלּוּק בְּאֵיזֶה דִּבְרֵי תּוֹרָה שֶׁיִּהְיֶה עִסְקוֹ, תַּצִּילֶנּוּ מֵחֵטְא, אִם יַעֲסֹק בְּעִנְיַן שׁוֹר שֶׁנָּגַח אֶת הַפָּרָה וְכַיּוֹצֵא, תַּצִּילֶנּוּ, גַּם מִלָּשׁוֹן הָרָע וְכַיּוֹצֵא, הַגַּם כִּי אֵינָם שַׁיָּכִים זֶה לָזֶה, רַק רוּחָנִיּוּת הַתּוֹרָה תִּשְׁמְרֶנּוּ: There is another, spiritual aspect of the Torah as the “antidote” to the evil urge (whose efficacy cannot be discerned by reason and human senses). This is the statement of our Sages, of blessed memory (Sota 21a): “Torah – when you study it, [protects you] and saves you [from the evil urge]....” It makes no difference what Torah texts he is occupied with – it saves him from sin. If he studies the topic of an ox that gores a cow and the like, it will save him from evil speech and the like. Even though there is no connection between these topics, the spirituality of the Torah will protect him.

וְהִנֵּה אִם נַשְׁקִיף בְּעַיִן חוֹדֶרֶת נִרְאֶה, כִּי תַּחְבּוּלוֹתֵינוּ לְמֶרְכַּז רְפוּאַת הַיֵּצֶר הָרָע, הֵמָּה רַק בַּבְּחִינָה הַגַּשְׁמִית, הִיא הִתְבּוֹנְנוּת הַיִּרְאָה וְלִמּוּד הַהֲלָכוֹת כַּנִּזְכָּר לְעֵיל. כִּי הָרְפוּאָה הַשְּׁנִיָּה, הִיא בְּחִינָה הָרוּחָנִית, בָּאָה מִמֵּילָא, וְעַל כֵּן תִּקָּרֵא רְפוּאָה מִקְרִית, כִּי מִצְוַת לִמּוּד הַתּוֹרָה, הִיא מִצְוַת עֲשֵׂה בִּפְנֵי עַצְמָהּ, תְּלוּיָה בְּגִדְרָהּ הַמְבֹאָר בְּהִלְכוֹת תַּלְמוּד תּוֹרָה, אֵיךְ לְהִתְנַהֵג בָּהּ נֶגֶד עִנְיְנֵי הָעוֹלָם, אֵין נַפְקָא מִינָהּ בְּהַנְהָגָתָה, אֵיךְ יִצְרוֹ שֶׁל אָדָם מִתְגַּבֵּר עָלָיו, אִם מְעַט וְאִם הַרְבֵּה, וְהָאָדָם צָרִיךְ לִלְמֹד תָּמִיד לְקַיֵּם מִצְוַת תַּלְמוּד תּוֹרָה כָּרָאוּי, גַּם אִם אֵין יִצְרוֹ מִתְגַּבֵּר עָלָיו, (עַיֵּן דְּבָרֵינוּ בְּמַאֲמָרֵנוּ הַקּוֹדֵם). וְאֵין בְּיָדוֹ לִלְמֹד יוֹתֵר מֵחִיּוּבוֹ, וּכְשֶׁיְּקַיֵּם מִצְוַת תַּלְמוּד תּוֹרָה כָּרָאוּי, מִמֵּילָא נִמְשָׁךְ רְפוּאָתָהּ הָרוּחָנִית לְיִצְרוֹ, עַל אֵיזֶה אֹפֶן שֶׁהוּא: Now, if we look with a penetrating eye, we will see that our strategies focused on remedies against the evil urge are only in the physical dimension, namely, contemplation of reverence and study of halakhot, as mentioned above. For the second type of remedy,⁵³Torah study in general, not necessarily halakhot connected with the specific sin. the spiritual dimension, emerges of its own accord,⁵⁴There is no logical connection between the studied text and the sin; the healing effect is consequent to Torah study. and is therefore called a coincidental remedy. For Torah study, a positive mitzva in its own right, hinges on its parameters, as defined by the halakhot of Torah study regarding how to practice it vis-à-vis worldly affairs. There is no difference in the practice [of Torah study] whether a person’s urge overwhelms him a lot or a little; a person must study constantly in order to fulfill the mitzva of Torah study properly, even if his urge is not overwhelming (see our preceding essay⁵⁵This may be an editorial reference inserted by R. Blazer to Letter 31, which addresses the importance of learning Torah. In R. Blazer’s editorial judgement, he placed Iggeret HaMussar immediately after Letter 31, even though chronologically it was written much earlier.). And [even if his evil urge is overwhelming], he is not required to learn more than his obligation. When he upholds the mitzva of learning Torah properly, its spiritual remedies are extended, as a matter of consequence, to his urge, somehow.⁵⁶R. Salanter may be polemicizing against those who argue that one should learn Torah and not Mussar. They would be claiming that learning Torah reduces the evil urge and prevents sin. R. Salanter acknowledges this effect, although he has no rationale for it, but still insists that learning Torah is not enough.

אָכֵן בְּחִינָה הַגַּשְׁמִית, הִיא הַהִתְבּוֹנְנוּת בְּיִרְאַת ה' וְלִמּוּד הַהֲלָכוֹת, הִיא רְפוּאָה עַצְמִית, וְהָאָדָם צָרִיךְ לְהִתְנַהֵג בָּהּ, כְּדֶרֶךְ רְפוּאַת חוֹלִי הַגּוּף, אֲשֶׁר לְפִי עֶרֶךְ הַמַּחֲלָה כֵּן עֶרֶךְ הָרְפוּאָה בְּכַמּוּת וּבְאֵיכוּת, כֵּן בְּחֹלִי הַנֶּפֶשׁ הָרְפוּאָה הַלָּזוֹ תִּתְיַסֵּד לְפִי עֶרֶךְ הַמַּחֲלָה, כָּל עוֹד אֲשֶׁר יִצְרוֹ יִתְקֹף עָלָיו כֵּן הַהֶכְרֵחַ לְהוֹסִיף בְּהִתְבּוֹנְנוּת הַיִּרְאָה וְלִמּוּד הַהֲלָכוֹת כַּנִּזְכָּר לְעֵיל. וְאִם לֹא יִשְׁתַּמֵּשׁ הָאָדָם בָּרְפוּאָה הַגַּשְׁמִית, אֲזַי גַּם הָרוּחָנִית הִיא לִמּוּד הַתּוֹרָה, לֹא תִּתֵּן כֹּחָהּ כָּל כָּךְ לַיֵּצֶר הָרָע הָרוּחָנִי, כִּתְכוּנַת בְּרִיאַת הָאָדָם, אֲשֶׁר פְּעֻלַּת הָרוּחָנִית, הִיא הַנֶּפֶשׁ, תָּלוּי בִּבְחִינַת הַגּוּף, כַּנִּזְכָּר לְעֵיל: Thus, the physical dimension, namely, contemplation of fear and of God and study of halakhot, is a self-evident remedy. A person should practice as though healing a physical illness; according to the extent of the illness, so should be the strength of the remedy, quantitatively and qualitatively. So with illnesses of the soul, the remedy should be based on the severity of the illness. To the extent that his urge overwhelms him, it is necessary for him to increase his contemplation of fear and learning of the halakhot, as mentioned above. If a person does not use the physical remedies, then the spiritual remedy, that is, learning Torah, will not be so powerful against the spiritual evil urge. This accords with the pattern of human creation: affecting the spiritual, that is, the soul, hinges on the physical dimension, as mentioned above.

וְהִנֵּה הָאוֹיֵב הָאוֹרֵב לְהָאָדָם, הוּא הַיֵּצֶר הָרָע, הַפּוֹעֵל בּוֹ, לָשׂוּם לִבּוֹ לְאֶבֶן, לְבַל יַרְגִּישׁ אֶת חֲטָאָיו הָעֲצוּמִים, לִבְלִי יִרְאֶה חֶסְרוֹנוֹ, וְיָדָיו בַּל תַּעֲשֶׂינָה תּוּשִׁיָּה, לְהִתְבּוֹנֵן בְּיִרְאַת ה', לְבַקֵּשׁ רִפְאוּת תְּעָלָה, הִיא רְפוּאָה הַגַּשְׁמִית: Lo! The enemy who ambushes the person, that is, the evil urge, operates within him to turn his heart to stone, that he not feel the enormity of his sins, that he not see his faults, and that his hands not act wisely to contemplate fear of God and seek effective remedies, that is, physical remedies.

לְזֹאת יָשִׂים הָאָדָם אֶל לִבּוֹ, לְזַכּוֹת אֶת הָרַבִּים, לְעוֹרְרָם לְהִתְבּוֹנְנוּת הַיִּרְאָה וְהַמּוּסָר. כִּי עֵינֵי הָאָדָם פְּקוּחוֹת עַל אֲחֵרִים לָדַעַת וּלְהַכִּיר אֶת חֶסְרוֹנוֹתֵיהֶם, וְכִי נִצְרָכִים הֵמָּה לְמוּסָר לְמַרְבֶּה. כֵּן יַחֲזִיק בְּכָל עֹז בַּלִּמּוּד הַמּוּסָרִי, לְמַעַן יְשׁוֹטְטוּ בּוֹ רַבִּים וְתִרְבֶּה יִרְאַת ה' וּזְכוּת הָרַבִּים תִּהְיֶה תְּלוּיָה בּוֹ. וּמִמֵּילָא לְאַט לְאַט לִמּוּד הַמּוּסָר יַדְרִיכֵהוּ בִּנְתִיב הַצֶּדֶק, וְהִיא רְפוּאָה גַּשְׁמִית וְגַם רוּחָנִית, כְּמַאֲמַר חֲכָמֵינוּ זַ"ל (יוֹמָא פ"ז) כָּל הַמְזַכֶּה אֶת הָרַבִּים אֵין חֵטְא בָּא עַל יָדוֹ: Therefore, a person should set his heart on bringing benefit to the masses by arousing them to contemplate reverence and Mussar, for human eyes are more open to knowing and recognizing the faults of others, and [to know] that they have a great need for Mussar. Then, he should uphold the study of Mussar with all his strength, so that many may engage in it, increasing fear of God. The public benefit will thus be attributed to him. Consequently, bit by bit, Mussar study will guide him in the path of righteousness. This is both a physical and spiritual remedy, in accordance with the statement of our Sages, of blessed memory (Yoma 87a): “Whoever brings benefit to the masses, no sin will come to his hand.”

וּמַה מְּאֹד תִּגְדַּל מִצְוָה הַלָּזוֹ בְּעֵינֵי הָאָדָם, לָשׂוּם לִבּוֹ וְנַפְשׁוֹ, לְהַדְרִיךְ בְּנֵי אָדָם לְלִמּוּד הַמּוּסָר, לְהַצִּיל נַפְשָׁם מִשְּׁאוֹל תַּחְתִּית. וּכְמַאֲמַר רַבּוֹתֵינוּ זַ"ל (שַׁבָּת קנ"א) כָּל הַמְרַחֵם עַל הַבְּרִיּוֹת מְרַחֲמִין עָלָיו מִן הַשָּׁמַיִם, וְאֵין לְךָ רַחֲמָנוּת גְּדוֹלָה מִלְּהַזְכִּיר וּלְעוֹרֵר בְּנֵי אָדָם לְלִמּוּד הַיִּרְאָה, כִּי אָז בְּעֵינֵיהֶם יִרְאוּ, וְאָזְנֵיהֶם יִשְׁמְעוּ, וּלְבָבָם יָבִינוּ גֹּדֶל הַמִּכְשָׁלָה אֲשֶׁר לִפְנֵיהֶם, וְיִנְהֲמוּ עַל אַחֲרִיתָם. לָשׁוּב אֶל ה' יִתְבָּרַךְ, לִהְיוֹת סָר מֵרָע וְעוֹשֶׂה טוֹב, אִם מְעַט וְאִם הַרְבֵּה. הָאָדָם הַמְעוֹרֵר לָזֶה, יִהְיֶה לוֹ חֵלֶק נָכוֹן בְּכָל אֲשֶׁר יִוָּלֵד מִזֶּה, לְהִתְעַדֵּן בְּעֵדֶן נִצְחִי אֲשֶׁר עַיִן לֹא רָאֲתָהוּ. נִלְאֶה שֵׂכֶל אֱנוֹשִׁי לְהַקִּיף וּלְהַכִּיר הֵיטֵב כַּמּוּת וְאֵיכוּת מִצְוַת הָרַבִּים, אֲשֶׁר תְּלַוֶּה לְהָאָדָם מִדָּבָר הַנִּקְלֶה הַלָּזֶה. הֶעָמָל מְעַט וְהַשָּׂכָר הַרְבֵּה בְּאֵין עֶרֶךְ וְשִׁעוּר, לָזֹאת יָשִׂים הָאָדָם עֵינוֹ וְכֹחַ שִׂכְלוֹ לְהַדָּבָר הַגָּדוֹל הַלָּזֶה, אִם בַּעַל נֶפֶשׁ הוּא: How great must this mitzva appear in a person’s eyes to set his heart and soul to guiding people to the study of Mussar and thus save their souls from the Underworld. As our Rabbis, of blessed memory, stated (Shabbat 151b): “Whoever has mercy on [God’s] creatures, Heaven will have mercy on him.” There is no greater compassion than to remind and arouse people to the study of fear of God, for then they will see with their own eyes, hear with their own ears,⁵⁷Compare Isaiah 64:3. and understand in their hearts the great stumbling block before them. Then they will sigh about their end and turn to God, may He be blessed. They will turn from evil and do good,⁵⁸Compare Psalms 34:15. whether a little or a lot. A person who thus inspires others will receive the proper portion of whatever comes out of this and will enjoy eternal pleasure, which no mortal eye has ever seen.⁵⁹See Isaiah 64:3. Human intelligence is unable to encompass or recognize correctly the quantity and quality of [the reward for] a mitzva for the benefit of the masses, which will attach to a person as a result of this seemingly easy matter. The effort is small, but the reward great, beyond our ability to value or measure. Thus, one should apply his eye and the force of his intellect to this great thing, if he is spiritually sensitive.