riverton mussar concept

The Riverton Mussar concept was formed out of years of questioning how better to be a light of Mashiach Yeshua in a very practical and everyday manner.  Over the course of reading and studying, I stumbled upon the concept of Mussar, or Jewish ethics as it is also known.  As I saw the amazing practicality and profound spiritual connection it provided through honing character traits, I felt like two worlds just harmoniously came together: the world of the Mussar masters and our Mashiach Yeshua.

As it became apparent to me that the best way to emulate the ethical lifestyle that Mashiach Yeshua spoke of was through Mussar, it became my quest to find out how to implement this method on a broad scale for many people within our own Messianic movement.  To me, it was as if I was seeing our Mashiach as the ultimate Mussar master.  Somehow, some way, this needed to be brought out in our communities.  We were sorely lacking this very daily introspective discipline and I didn't understand why no one had brought it to the forefront yet.  Besides that, it would be a beautiful way to get a greater portion of Messianic Judaism to lose their distaste of rabbinic writings, and to realize the beauty and righteousness of so many rabbis who were striving for holiness through self-improvement.

The first inclusion of Mussar concepts into our congregation began back in 5767, with the ordering of charts by Rabbi Salanter regarding the 13 Middot.  I introduced our children in our synagogue cheder to the middot which were listed on a large poster, and then over time, my husband introduced the congregants to charts with the middot listed on 8 1/2 x 11"  paper.

In the summer of 5769, my husband, Rav  Rafi, started feeling a deeper need to connect with the middot; he incorporated at a congregational Torah study an explanation of the middot during the month of Elul as a way to hone our character traits for the King in the Field.  However, this only grazed the surface as the Rabbi and I searched for how to incorporate the study of Mussar in a broader, more holistic and ongoing capacity.

As time continued to pass and we entered a new year, 5770, it became more evident that the practice of Mussar was the practical solution for many of the situations the Rabbi and I were facing on a congregational level.  It not only provided introspective analysis of the character traits that were in need of attention, but also the means in which to maintain a healthy balance of all the middot.  It wasn't enough to talk about them—it became apparent that we needed a formalized practice of Mussar within our own congregation at the very least.  We needed it and we owed it to our community to bring Mussar to them in a formalized way. Needless to say, it was incumbent upon us...

a calling and a task...

During the spring of 5770, I had the opportunity to attend a three day sisterhood board retreat in Washington, D.C. For me, this was a chance to add a few extra days onto my scheduled trip for some personal time. While in D.C., I spent the first three days, in advance of the retreat, on my own at a bed and breakfast, reading and contemplating two different works by Alan Morinis (head of the Mussar Institute).  It was in reading his "Climbing Jacob's Ladder" that I realized that the author and I were kindred spirits; not only did we seek self-improvement for the sake of clarity and a better life, but we also were seeking the practice of Mussar for the sake of refining not only our own but other people's character traits. While my personal experience had not included hitting rock bottom like Alan Morinis, it was still something I felt I couldn't live without.  For years, my husband and I had seen too many people nearly hit rock bottom or lack consistency in their lives.  They needed it: therefore, we needed to bring it to them.

My time of discovering the depth that a disciplined Mussar practice has to offer was a gift that weekend.  In receiving that gift, I realized the immense responsibility that I had in being a recipient of that information.  It was a calling and a task—one that I could not decline or shy away from, no matter how much work it meant in developing a program.  I had seen other Mussar websites out there; however, I did not want to duplicate them.  And even more, my husband and I weren't Mussar masters.  How could we bring anything formidable and honorable?  I wanted something intrinsically Messianic and desirable for people with a multitude of backgrounds.  From that weekend on, it was my task to find out how to bring Mussar into the movement in a collective and collaborative way:  with many voices, with a regiment that would work, and a means to make it sustainable. I knew that in partnership with my bashert, anything was possible.  But what, exactly?

the birth of riverton mussar

The idea behind the name of this project, Riverton Mussar, comes from the very area in which I originally came into contact with Mussar.  Our synagogue in South Seattle, Beit HaShofar, is located in an area called Riverton.  The very area which our synagogue rests on is known as Riverton Springs.  Anyone who has attended our shul for any length of time is well acquainted with the natural springs which lie below our synagogue property—many years and dollars have been spent to tame the water and divert it from our buildings.  For me, the name for a project, whose purpose is to be a wellspring for ethical change, could come from nothing less than a place which is known for one thing: living waters.

It is my hope that through the guidance of the Holy One, blessed be He,  that honor can be given to Mashiach Yeshua and all that he stood for in his teachings, his words, and his inspiration through this application of Mussar.  May the wellspring of Mussar guide us all and bring us to a place where we are a wellspring to others of exceptional character and holiness.  May all of you who come to Riverton Mussar drink deeply and be forever changed.

-Rebbetzin Malkah, Av 5770

history of mussar

The history of Mussar, a brilliant one, begins here with the introspection of a few men who realized we have a way to go to become holy.

Early leaders of the Mussar Movement

The Mussar movement arose among the non-Hadisic Lithuanian Jews, and became a trend in their Talmudic schools. The founding is attributed to Yisrael Lipkan Salanter (1810–1883); however, the roots of the movement was formed on ideas previously in classical Mussar literature. Before the founding of the Mussar movement, Mussar was a practice of the solitary seeker; thanks to Rabbi Yisrael Salanter;  it became the basis for a popular/ethical  movement aftter this period of time.

Rabbi Yisrael Salanter

Rabbi Yisrael Lipkin Salanter was a promising young rabbi with amazing knowledge of Jewish law living in Salantai, Lithuania.  He was initially inspired to dedicate his life to the cause of spreading Mussar by his teacher Rabbi Yosef Zundel Salant (1786–1866), who was a student of Rabbi Chaim Volozhin and Akiva Eiger.These rabbis were profoundly good-hearted and filled with humble behavior and simple lifestyle that attracted Rabbi Yisrael's interest. It was Rabbi Yosef Zunder Salant who allegedly urged Salanter to focus himself on Mussar and continue in the study of Mussar.

Widely recognized as a rabbi of exceptional talent, Rabbi Yisrael Salanter became head of the yeshivah in Vilna (Vilnuis), where he quickly became well known in the community for his tremendous scholarship. He soon gave this post to open up his own Yeshiva at the Nevyozer Kloiz Nevyozer Kloiz where he emphasized moral teachings based on the ethics taught in traditional Jewish rabbinic works. He referred to his approach as the mussar approach, using the Hebrew word for ethics.

Despite the prohibition against doing work on Shabbat (the Jewish Sabbath) Rabbi Salanter set an example for the Lithuanian Jewish community during the cholera epidemic of 1848. He made certain that any necessary relief work on Shabbat for Jews was done by Jews; some wanted such work to be done on Shabbat by non-Jews, but Rabbi Salanter held that both Jewish ethics and law mandated that the laws of the Torah must be put aside in order to save lives. During Yom Kippur (the Day of Atonement) Rabbi Salanter ordered that Jews that year must not abide by the traditional fast, but instead must eat in order to maintain their health; again for emergency health reasons. By 1850 he left Vilna for Kovno, where he founded a yeshiva based on Mussar, with a student body of 150.

riverton mussar concept

The Riverton Mussar concept was formed out of years of questioning how better to be a light of Mashiach Yeshua in a very practical and everyday manner.  Over the course of reading and studying, I stumbled upon the concept of Mussar, or Jewish ethics as it is also known.  As I saw the amazing practicality and profound spiritual connection it provided through honing character traits, I felt like two worlds just harmoniously came together: the world of the Mussar masters and our Mashiach Yeshua.  

Read more...

history of mussar

The Mussar movement was a Jewish ethical, educational and cultural movement that developed in 19th century Eastern Europe, particularly among Orthodox Lithuanian Jews. The Hebrew term Mussar (מוּסַר), is from the book of Proverbs 1:2 meaning instruction, discipline, or conduct. The term was used by the Mussar movement to refer to efforts to further ethical and spiritual discipline. The Mussar Movement made significant contributions to Jewish ethics.

The history of Mussar begins here with a short history of a few divinely inspired men...

Early leaders of the Mussar Movement

The Mussar movement arose among the non-Hadisic Lithuanian Jews, and became a trend in their Talmudic schools. The founding is attributed to Rabbi Yisrael Lipkan Salanter (1810–1883); however, the roots of the movement was formed on ideas previously in classical Mussar literature and with ideas from such figures as the Gaon of Vilna (Rabbi Elijah ben Solomon of Vilna) and Rabbi Yosef Zundel. Before the founding of the Mussar movement, Mussar was a practice of the solitary seeker. Thanks to Rabbi Yisrael Salanter, it became the basis for a popular/ethical movement after this period of time through the diligent proliferation of this knowledge by his students.

Rabbi Yisrael Salanter

Rabbi Yisrael Lipkin Salanter was a promising young rabbi with an incredible knowledge of Jewish law living in Salantai, Lithuania.  He was initially inspired to dedicate his life to the cause of spreading Mussar by his teacher Rabbi Yosef Zundel Salant (1786–1866), who was a student of Rabbi Chaim Volozhin and Akiva Eiger.¹ These rabbis were profoundly good-hearted and filled with humble behavior and simple lifestyle that attracted Rabbi Yisrael's interest. It was Rabbi Yosef Zundel who urged Salanter to focus himself on Mussar and continue in the study of Mussar.

Widely recognized as a rabbi of exceptional wisdom and teaching, Rabbi Yisrael Salanter became head of the yeshivah in Vilna (Vilnius) at the age of thirty, where he quickly became well known in the community for his tremendous scholarship.² He soon gave this post to open up his own Yeshiva at the Nevyozer Kloiz where he emphasized moral teachings based on the ethics taught in traditional Jewish rabbinic works. He referred to his approach as the mussar approach, using the Hebrew word for ethics.

Despite the prohibition against doing work on Shabbat, Rabbi Yisrael Salanter set an example for the Lithuanian Jewish community during the cholera epidemic of 1848. He set up a system that any necessary relief work on Shabbat for Jews was done by Jews.  While there were those who wanted such work to be done on Shabbat by non-Jews, Rabbi Salanter believed and maintained that both Jewish ethics and law mandated that pikuah nefesh, saving a life, was paramount to the laws of the Torah. During Yom Kippur, Rabbi Salanter ordered that Jews that year must not abide by the traditional fast, lest they make themselves vulnerable to the cholera epidemic and die.

Between 1844-46, Rabbi Yisrael Salanter began laying the foundation for his Mussar work around the age of 36 and departing from some traditional methods of his predecessors. He began initiatives in the printing of Mussar works, started giving shi’urs (lessons) on the subject of Mussar and created a special place to study Mussar works.³ By 1850 he left Vilna for Kovno where he founded a yeshiva based on Mussar and attempted to pass down information and teaching of Mussar to his students, who would serve as the basis cell of his movement.

His students numbered 150 and Mussar was well on its way to becoming a movement.  His extraordinary work regarding the study of Torah and Jewish ethics have brought us an invaluable gift which, in many contemporary circles in Judaism today, is experiencing a revival.

REFERENCES

_________________________________________________________________________________

 1. Rabbi Israel Salanter and the Mussar Movement: Seeking the Torah of Truth by I. Etkes, page 69

2. ibid.,page 79

3. ibid., page 86

finding a chevruta

What?

Part of committing to serious Mussar study is acquiring a chevruta, or study partner. 

This is someone with whom:

• you communicate with on a weekly basis in order to draw strength
• share your weekly experiences in the practice of Mussar
• study relevant texts or website articles that apply to the weekly middah

Why?

The power of a chevruta is that it emboldens true Mussar practitioners to stay connected and committed.  By joining with another person, you maintain a certain level of accountability to stay with the practice of Mussar, as well have someone to learn with, dialogue about trouble areas, and share victories in middah progress.

Who?

When you are looking for a Mussar chevruta, there are some important criteria to consider.  This is a person who you will share your progress with as you go throughout the year, and also take time to study with each week.  This is someone with whom you should be comfortable talking about a wide range of personal issues and knowing that information will stay between you. It is recommended that you already have an established working friendship with your potential chevruta.

It is highly encouraged that married couples should partner together, as this builds upon an already existing closeness.  This type of partnering can not only help strengthen couples through better understanding and character improvement, but potentially more progress might be able to occur through the candidness and strength of the relationship to which there is already a foundation.

It is not, however, considered an acceptable practice for non-married individuals to pair up with those of the opposite gender.  It is appropriate for women to pair with women, and men to pair with men.

When?

Meeting with your chevruta occurs on a weekly basis.  How often?  Minimally, it should be at least once weekly for 1-2 hours.  This can be an informal meeting, over coffee/tea, a nosh, or at each other's home.  Ideally, it should happen in person in a place that is comfortable for study and dialogue.  This should be an undisturbed time where it is just you and your partner - no children around, no family, no other obligations pending for that time - so that maximum communication and study can be achieved.  Also, it is beneficial if that meeting occurs past the third day of the week (from Tuesday onward).  This allows for some exposure individually to the middah of the week, and to establish a basis for how the week is progressing for each partner.

Discussion between partners can range from anything listed on the weekly middah in any of the classical/contemporary sources to articles on the riverton mussar website.  The dialogue can then branch into how each partner has related to the middah, experiences, or observations.  All of this time is productive time - avoid chatter and small talk.  This time is meant to strengthen each other and grow in the true understanding of the middot. 

If you are serious and wish to practice Mussar, it is advised that you begin to look for a partner as soon as possible.

finding a chevruta

Part of committing to serious Mussar study is acquiring a chevruta, or study partner.  This is someone that you communicate with on a weekly basis in order to draw strength from, share your weekly experiences in the practice of Mussar, and study with regarding relevant texts that apply to the weekly middah.

Looking for a chevruta?  Look no further.  It is simple - people who are listed here need a chevruta, just like you. 

The one rule of pairing:  males with males, females with females.

Here are our available chevrutim:

Males:

Females: 

silence

{acp _pattern 248}{acp top-intro/}Silence offers deeper engagement with the world.Silence is the ultimate purity in speech. By immersing ourselves in moments of silence (apart from technology and social interactions), we can begin to listen to greater things as Hashem speaks to us through our souls, minds, and hearts.Perfecting this trait allows one to know when to speak and when not to speak. When we exemplify silence so as to not commit lashon hara (evil speech), we are using our speech in the purest way possible. However, silence can also be a detriment if someone is counting on you to say something to uplift, defend or contribute. A perfect balance of this trait is using every word for higher reasons, not just to fill the air. Before you open your mouth, be silent and reflect: “What benefit will my speech bring to me or others?”Suggested practices:

• Say only positive words regarding a situation or person.
• Listen more than you speak this week.
• Practice being comfortable with silence in a conversation and don’t seek to fill the quiet spaces with awkward conversation.
• If a situation arises and someone or a group needs defense, do not be silent. Rather gently defend by commenting or speaking your truth to correct and bring honor. Do not be complicit.{acp /top-intro}

{acp top-intro-old/}"Before you open your mouth, be silent and reflect: 'What benefit will my speech bring me or others?'" --Rabbi M.M. Lefin of Satanov, Cheshbon HaNefeshSilence is the ultimate purity in speech.  As the menorah in the Temple represented purity and brilliance, so too do we shine like a menorah when we guard our words.  When we exemplify silence so as to not commit lashon hara, we are using our speech in the purest way possible.  Before you open your mouth, be silent and reflect: "What benefit will my speech bring to me or others?"{acp /top-intro-old}{acp top-image images/stories/middot/10-silence.jpg}{acp print-version print/W10-silence.pdf}{acp daily-cat-intro-count 2}{acp quotes-cat 389}{acp meditation-cat 391}{acp torah-cat 392}{acp mesorah-cat 393}{acp besorah-cat 394}{acp daily-cat 395}{acp stories-cat 396}{acp accounting-cat 397}{acp podcast-cat 247}{acp _end} 

 

 "Before you open your mouth, be silent and reflect: 'What benefit will my speech bring me or others?'" --Rabbi M.M. Lefin of Satanov, Cheshbon HaNefeshSilence is the ultimate purity in speech.  As the menorah in the Temple represented purity and brilliance, so too do we shine like a menorah when we guard our words.  When we exemplify silence so as to not commit lashon hara, we are using our speech in the purest way possible.   Before you open your mouth, be silent and reflect: "What benefit will my speech bring to me or others?"

humility

[middahsummarypage middah="humility" topintro='Between superior and nothing, I exist.Humility is about seeking a level playing field between all people. In displaying this trait, one does not seek to degrade or puff up oneself or others. Mashiach Yeshua says, “The greatest among you shall be to you as a servant. Everyone who lifts himself up will be brought low, but everyone who lowers himself will be lifted up.” (Matthew 23 : 11-12, DHE). Humility out of balance can appear two ways. One extreme displays haughtiness, while the other extreme displays groveling and self-deprecation. The obvious middle is where humility shines.Suggested exercises:

• In a conversation, focus intently on what the other person is saying and not on what you will say next.
• Practice active listening and talk less.
• Prefer someone’s needs over yours.
• When someone says something that does not agree with your opinion, considering holding your tongue and letting it go.

Memory Verse: "Always seek to learn wisdom from every man, to recognize your failings and correct them." --Rabbi M.M. Lefin of Satanov, Cheshbon HaNefeshPeople who possess this trait are conscientious in their relationships with each other and in their demeanor.  They seek neither to degrade nor puff up those around them, nor think to highly or lowly or themselves.  Mashiach Yeshua plainly says, "The greatest among you shall be to you as a servant. Everyone who lifts himself up will be brought low, but everyone who lowers himself will be lifted up."  (Matthew 23 : 11-12, DHE).']

equanimity

{acp _pattern 248}{acp top-intro/}I have control over only so much and I surrender to that.Equanimity is about having balance, level-headedness and calmness of spirit. It is approaching all situations and rising above them, realizing their temporary nature and working through them whether they be good or bad. Equanimity imbalanced can either appear as out of control and hysterical, or completely oblivious and apathetic. Achieving a middle ground of equanimity is ideal, as it is the means by which we can go from situation to situation with grace.Suggested exercises:

• When something challenging happens, quote the memory phrase before reacting.
• View a challenge as a test and score high by staying calm.
• React to an unpleasant situation by finding the positive in it and speaking it.{acp /top-intro}

{acp top-intro-old/}Memory verse: “Rise above the good and the bad for they are not worth disturbing your calmness of soul.” (Rabbi Menachem Mendel Lefin, Cheshbon haNefesh)Equanimity is balance, level-headedness and calmness of spirit. With this trait, we can rise above events — both bad and good.{acp /top-intro-old}{acp top-memory/}Memory verse: “Rise above the good and the bad for they are not worth disturbing your calmness of soul.” (Rabbi Menachem Mendel Lefin, Cheshbon haNefesh){acp /top-memory}{acp top-image images/stories/middot/01-equanimity.jpg}{acp print-version print/W01-equanimity.pdf}{acp quotes-cat 231}{acp inspiration-cat 232}{acp meditation-cat 233}{acp torah-cat 234}{acp mesorah-cat 235}{acp besorah-cat 236}{acp daily-cat 237}{acp stories-cat 238}{acp accounting-cat 239}{acp podcast-cat 237}{acp _end}

order

{acp _pattern 248}{acp top-intro/}Strive for order gracefully and peaceably.Order gives structure to our days and environment so as to maximize our ability and effectiveness. However, order can be demonstrated in unhealthy ways. Order out of balance can either appear completely obsessive and neat to a fault, while on the other end of the spectrum a total lack of order appears as chaos and disarray. Those who embody order have actions, possessions and tasks all of an orderly nature – everything has a set place and a set time.Suggested exercises:

• Look at your daily routine and see if it is working; if not, change some part of your routine so it is more lifegiving.
• Take a room or space that is out of order and make a plan to organize it.
• Take an area or your life that needs discipline (health, fitness, prayer) and make a plan to make time for it.{acp /top-intro}

{acp top-intro-old/}Memory verse: "All your actions and possessions should be orderly -- each and every one in a set place and at a set time." -- Rabbi Menachem Mendel Lefin of Satanov, Cheshbon HaNefeshThose who possess order in their lives are a beacon to those around them.  This trait is also coupled with faithfulness and the ability to stay on task. Those who embody order have actions/tasks all of an orderly nature – everything has a set place and at a set time.  {acp /top-intro-old}{acp top-memory/}"All your actions and possessions should be orderly -- each and every one in a set place and at a set time." -- Rabbi Menachem Mendel Lefin of Satanov, Cheshbon HaNefesh {acp /top-memory} {acp top-long-def/}Those who possess order in their lives are a beacon to those around them.  This trait is also coupled with faithfulness and the ability to stay on task. Those who embody order have actions/tasks all of an orderly nature – everything has a set place and at a set time. {acp /top-long-def}{acp top-image images/stories/middot/03-order.jpg}{acp print-version print/W03-order.pdf}{acp daily-cat-intro-count 2}{acp middah-cat 252}{acp quotes-cat 253}{acp inspiration-cat 254}{acp meditation-cat 255}{acp torah-cat 256}{acp mesorah-cat 257}{acp besorah-cat 258}{acp daily-cat 259}{acp stories-cat 260}{acp accounting-cat 261}{acp podcast-cat 240}{acp _end}

decisiveness

{acp _pattern 248}{acp top-intro/}To decide is to affect change.Decisiveness requires one to act with sufficient forethought to make a decision with the best chance for success, but with willingness and readiness so as not to miss the opportunity.Suggested practices:

• Take some time to go through your closets/dressers/garage/basement and decide which items do not serve you anymore. Bring those items to a nearby donation store/drop-off point.
• Bring to mind a decision that you have been wavering on and contemplate/research all options and act.
• Create a plan for your week perhaps in meals, scheduling, budgeting your money, recreation, fitness, etc... See if planning and organization helps you in the area of decisiveness regarding this matter.
• Lay out an outline of a plan for the year and write down some steps on how you will decide to pursue that plan.{acp /top-intro}

{acp top-memory/} "All your actions should be preceded by deliberation; when you have reached a decision, act without hesitating." -- Rabbi Menachem Mendel Lefin of Satanov, Cheshbon HaNefesh{acp /top-memory}{acp top-long-def/}Mashiach Yeshua speaks against wavering and half-hearted observance . We need to learn how to be informed and courageous so that we are not indecisive - for this can cause others to go astray, missed opportunities or worse yet, tragedy.{acp /top-long-def}{acp top-image images/stories/middot/04-decisiveness.jpg}{acp print-version print/W04-decisiveness.pdf}{acp quotes-cat 281}{acp inspiration-cat 282}{acp meditation-cat 283}{acp torah-cat 284}{acp mesorah-cat 285}{acp besorah-cat 286}{acp daily-cat 287}{acp stories-cat 288}{acp accounting-cat 289}{acp podcast-cat 241}{acp _end}