daily practice

3 Stages of Practice

Rav Yisrael Salanter identified 3 stages in the practice of Mussar.  It is through these internal changes that self-transformation can become evident and the work of Mussar can be said to be active.

Sensitivity – become sensitive to the soul traits inside you.  Heighten your awareness.  It means being aware of the seed of a thought, word, feeling or deed as early as possible in its cycle of germination and birth.  As you go through each day, recognize when your middah is being challenged and how you respond to the situation.

Self-Restraint – Be aware of your behavioral patterns and reign in potentially damaging behavior.  Lust? ->look the other way    Lie? -> Learn silence

Transformation – Rework problematic soul traits to the root so that it is not a barrier to the soul.  “Turn from evil…” (Tehillim 34:15)

“External motions instigate internal motions.”  Rav Chaim Luzzatto

Revealing the Unconscious and Getting to Work

Below are the ways in which one gets to work practicing Mussar:

meditation (hitbonenut)

• this is best performed in the morning before the days' duties
• find a quiet spot to sit in where you will be undisturbed for at least 10 minutes
• allocate the time to meditate as a necessity, like you would to eat breakfast or shower
• find a comfortable space on the floor and breathe in and out  - and notice your breath
• when your breath becomes uncalculated and a natural rhythm, you are ready to proceed
• say, think or feel shlema (wholeness) – focus and block out external noises and mind noise
• don’t wander, come back if necessary in your meditation
• at the end of the day write what distracts you during your meditation in your journal as it will illuminate what middot are your working points in your morning mantra

silence and retreat (hitbodedut)

• Before you begin each day, remind yourself of the soul trait that you are working on by viewing the daily reminder phrase (one that flashes throughthe rivertonmussar.org website, card beside bed, on mirror..whatever works)…..read it aloud and repeat it several times to get it into your head

• Three methods to help achieve the practice of Mussar:  visualizations, contemplations, impassioned chanting (hitpa’alut). These practices are done in retreat from the world.  They leave their mark at a deep level, not intellectual'

diary practices (cheshbon hanefesh)

• keep a cheshbon hanefesh (accounting of the soul diary) and write in it nightly before you retire
• at bedtime pull out diary and record incidents, thoughts, experiences that relate to the soul quality being worked on
• all kabbalot (exercises, acts) will be recorded or listed as not recorded or done
• record any role played in an event related to the middah (soul trait)
• no beat-ups or praise – just the facts
• no prose, just enough to bring you to introspection regarding the middah in question
• mental accounting will not do; it is extremely important to write it down as it provides a tangible practice
• no recording on Shabbat, just Motzei Shabbat (after Havdalah)
• don’t miss nights….be diligent as this is important to have a thorough accounting of your progress
• record something in the last 24 hours that tells you something about one of your traits
• bechirah(choice) points are places where choice is alive and there is a mini battle…identify these bechirah points and realize your work

communal

• integrate text study and working with a chevrutah (partner) in study once a week - this is vital in having accountability with another trusted sould and maintaining a diligent walk in Mussar practice

exercises (kabbalot)

• perform acts that support the middah that is being focused on for the week - for in this you will strengthen yourself and your resolve to grow and hone the character trait

daily practice

3 Stages of Practice

Rav Yisrael Salanter identified 3 stages in the practice of Mussar.  It is through these internal changes that self-transformation can become evident and the work of Mussar can be said to be active.

Sensitivity – become sensitive to the soul traits inside you.  Heighten your awareness.  It means being aware of the seed of a thought, word, feeling or deed as early as possible in its cycle of germination and birth.  As you go through each day, recognize when your middah is being challenged and how you respond to the situation.

Self-Restraint – Be aware of your behavioral patterns and reign in potentially damaging behavior.  Lust? ->look the other way    Lie? -> Learn silence

Transformation – Rework problematic soul traits to the root so that it is not a barrier to the soul.  “Turn from evil…” (Tehillim 34:15)

“External motions instigate internal motions.”  Rav Chaim Luzzatto

Revealing the Unconscious and Getting to Work

Below are the ways in which one gets to work practicing Mussar:

meditation (hitbonenut)

• this is best performed in the morning before the days' duties
• find a quiet spot to sit in where you will be undisturbed for at least 10 minutes
• allocate the time to meditate as a necessity, like you would to eat breakfast or shower
• find a comfortable space on the floor and breathe in and out  - and notice your breath
• when your breath becomes uncalculated and a natural rhythm, you are ready to proceed
• say, think or feel shlema (wholeness) – focus and block out external noises and mind noise
• don’t wander, come back if necessary in your meditation
• at the end of the day write what distracts you during your meditation in your journal as it will illuminate what middot are your working points in your morning mantra

silence and retreat (hitbodedut)

• Before you begin each day, remind yourself of the soul trait that you are working on by viewing the daily reminder phrase (one that flashes throughthe rivertonmussar.org website, card beside bed, on mirror..whatever works)…..read it aloud and repeat it several times to get it into your head

• Three methods to help achieve the practice of Mussar:  visualizations, contemplations, impassioned chanting (hitpa’alut). These practices are done in retreat from the world.  They leave their mark at a deep level, not intellectual'

diary practices (cheshbon hanefesh)

• keep a cheshbon hanefesh (accounting of the soul diary) and write in it nightly before you retire
• at bedtime pull out diary and record incidents, thoughts, experiences that relate to the soul quality being worked on
• all kabbalot (exercises, acts) will be recorded or listed as not recorded or done
• record any role played in an event related to the middah (soul trait)
• no beat-ups or praise – just the facts
• no prose, just enough to bring you to introspection regarding the middah in question
• mental accounting will not do; it is extremely important to write it down as it provides a tangible practice
• no recording on Shabbat, just Motzei Shabbat (after Havdalah)
• don’t miss nights….be diligent as this is important to have a thorough accounting of your progress
• record something in the last 24 hours that tells you something about one of your traits
• bechirah(choice) points are places where choice is alive and there is a mini battle…identify these bechirah points and realize your work

communal

• integrate text study and working with a chevrutah (partner) in study once a week - this is vital in having accountability with another trusted sould and maintaining a diligent walk in Mussar practice

exercises (kabbalot)

• perform acts that support the middah that is being focused on for the week - for in this you will strengthen yourself and your resolve to grow and hone the character trait

middot chart

Rabbi Menachem Mendel of Satanov has outline the 13 Middot (character traits) in his book Cheshbon ha-Nefesh[1].

Also added is some description of the middot by Rabbi Menachem Mendel and the Riverton Mussar team.

1

equanimity

menuchat
ha-nefesh

מְנוּחַת הַנֶפֶשׁ

Rise above events that are inconsequential - both bad and good for they are not worth disturbing your equanimity.  

For in equanimity, there is balance and level-headedness, the desire for equality. This middah helps us to stay focused in the easiest and hardest of times. With this trait, we can rise above events that are inconsequential — both bad and good. To be even-keeled and have the ability to maintain composure is a powerful trait.

2

patience

savlanut

סַבְלָנוּת

When something bad happens to you and you did not have the power to avoid it, do not aggravate the situation even more through wasted grief. Just as copper holds its heat well, consistently and equally, so too do people who have patience. They possess the strength control their heat, or their temper. They are able to hold their emotions in check and handle stressful or unexpected situations. People strong in this middah can bring stability and strength to those around them.

3

order

seder

סֵדֶר

All your actions and possessions should be orderly -- each and every one in a set place and at a set time. Let your throughts always be free to deal with that which lies ahead of you. 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.

4

decisiveness

harizut

חָרִיצוּת

All of your acts should be preceded by deliberation; when you have reached a decision, act without hesitating.

This middah is one which helps us in our daily walk by empowering us to accomplish things through directed action daily.  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.

5

cleanliness

nekiyut

נְקְיוּת

Let no stain or ugliness be found in your possessions or in your home, and surely not on your body or clothes.

This middah does not merely speak of just physical cleanliness but of cleanliness on a larger scale - that of the soul.  A person of cleanliness also lets no stain or impurity be found in his/her possessions or home, and surely not in one's ethical walk.

6

humility

anavah

עֲנָוָה

Always seek to learn wisdom from every man, to recognize your failings and correct them. In doing so you will learn to stop thinking about your virtues and you will take your mind off your friend's faults.

People 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).  Those who have humility will always seek to learn wisdom from every person and seek to recognize personal failings and correct them. In doing so, one will learn to stop thinking about one’s own virtues and be less concerned with the faults of others.

7

righteousness

tzedek

צֶדֶק

Rabbi Hillel said: "What is hateful to you, do not do to your neighbor." Rashi comments that the women spun the goat's hair directly from the backs of the goats! By not sheering the entire coat off, the luster remains and make it more wholesome and valuable. By committing this righteous act, they spare the goat any discomfort by stripping all of its hair in the desert; for truly their hair provided a barrier from the heat and rays of the sun. By clothing ourselves with garments of righteous works and gemilut chasidim (acts of kindness), it is similar to the function of goat-hair in the Mishkan. Those who promote the garb of dignity may rise to a higher level and see the face of Hashem without deficiency, while at the same time bringing honor to those who need it most.

8

frugality

keemutz

קְמּוּץ

Be careful with your money. Do not even spend a penny needlessly.

Those empowered with a healthy sense of frugality are concerned with resources of all types.  Their very ability to stretch resources and conserve is a testament to the respect they have for that which is endowed to them - either through ownership or management.  As frugality brings abundance, those who are able to manage with little reap much - here and in the Olam HaBa.  

9

diligence

zerizut

זְרִיזוּת

Always find something to do- for yourself or for a friend and don’t allow a moment of your life to be wasted.

In our own pursuits of being light enough to be moved about in learning and positive growth, we are strong enough to pursue these goals without being shaken or giving up. One who is diligent is eager to learn and grow, persistently working to realize the next level - whatever that may be. The diligent person is never idle – always assessing, always reevaluating.

10

silence

shtikah

שְׁתִיקָה

Before you open your mouth, be silent and reflect: 'What benefit will my speech bring me or others?

Silence 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?"

11

calmness

nichutah

נִיחוּתָא

The words of the wise are stated gently. In being good, do not be called evil.

In the middah of calmness, we savor life in a very reflective way. We take in the sensory stimulation, process it, absorb it, and make it a part of us.  People who have calmness are able to be thoughtful and contemplative, allowing for creativity to permeate their very existence and help to bring to their community a new flavor, a new presence, an introduction to a new taste of Hashem and His creation.

12

truth

emet

אֱמֶת

Do not allow anything to pass your lips that you are not certain is completely true.

Anyone possessing truth is able to live a more conflict-free life; for as truth brings clarity, so too does it bring purpose and determination.  Do not allow anything to pass your lips that you are not certain is completely true.  Be a friend of truth and sponsor it.

13

separation

prishut

פְּרִישׁוּת

Strengthen yourself so you can stop lewd thoughts.

People who are well-versed in this middah accept the appropriate responsibilities and seek to fulfill them and them alone. Those who are strong in this middah can also separate from the visual culture which seeks to overwhelm and draw us away from Hashem. If we draw close to those we are destined to draw close to, and separate ourselves from relationships that are forbidden, unhealthy or unsanctified,  then we will receive what separation has for us as its due reward: holiness. 

[1] Rabbi Mendel of Satanov. Cheshbon ha-Nefesh. (1812). Translated by Dovid Landesman. Feldheim Publishers, New York, 1995.  

2.

Other Middot from Mussar sources:

• gratitude

• compassion

• honor

• simplicity

• generosity

• moderation

• loving-kindness

• responsibility

• trust

• faith

• yirah - Fear of God

middot chart

Rabbi Menachem Mendel of Satanov has outline the 13 Middot (character traits) in his book Cheshbon ha-Nefesh[1].

Also added is some description of the middot by Rabbi Menachem Mendel and the Riverton Mussar team.

1	equanimity	menuchat ha-nefesh	מְנוּחַת הַנֶפֶשׁ	For in equanimity, there is balance and level-headedness, the desire for equality.  People who possess an abundance of this quality are helpful in mediator positions.  With this trait, we can rise above events that are inconsequential — both bad and good. To be even-keeled and have the ability to maintain composure is a powerful trait.
2	patience	savlanut	סַבְלָנוּת	Just as copper holds its heat well, consistently and equally, so too do people who have patience.  They possess the strength control their heat, or their temper.  They are able to hold their emotions in check and handle stressful or unexpected situations.  People strong in this middah can bring stability and strength to those around them.
3	order	seder	סֵדֶר	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.
4	decisiveness	harizut	חָרִיצוּת	When people of a decisive nature stand up, participate and commit fully in life, they bring a sense of leadership and security to the those around them.  Mashiach Yeshua speaks against wavering and half-hearted observance . All of our acts should be preceded by deliberation; thus when we have reached a decision, we act without hesitating.  To not do so would cause others around us to be indecisive.
5	cleanliness	nekiyut	נְקְיוּת	This middah does not merely speak of just physical cleanliness but of cleanliness on a larger scale - that of the soul.  A person of cleanliness also lets no stain or impurity be found in his/her possessions or home, and surely not in one's ethical walk.
6	humility	anavah	עֲנָוָה	People 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 2).  Those who have humility will always seek to learn wisdom from every person and seek to recognize personal failings and correct them. In doing so, one will learn to stop thinking about one’s own virtues and be less concerned with the faults of others.
7	righteousness	tzedek	צֶדֶק	Rashi comments that the women spun the goat's hair directly from the backs of the goats!  By not sheering the entire coat off, the luster remains and make it more wholesome and valuable.  By committing this righteous act, they spare the goat any discomfort by stripping all of its hair in the desert; for truly their hair provided a barrier from the heat and rays of the sun. By clothing ourselves with garments of righteous works and gemilut chasidim (acts of kindness), it is similar to the function of goat-hair in the Mishkan. Those who promote the garb of dignity may rise to a higher level and see the face of Hashem without deficiency, while at the same time bringing honor to those who need it most. What is hateful to us, we will certainly not do not do to our neighbor or our animals. Righteousness, righteousness you shall pursue....(Devarim 16:20)
8	frugality	keemutz	קְמּוּץ	Be careful with your money. Do not spend even a penny needlessly.  For those who are empowered with a healthy sense of frugality, they are concerned with resources of all types.  Their very ability to stretch resources and conserve is a testament to the respect they have for that which is endowed to them as well as what has been given to others that they are entrusted with to manage.  As frugality brings abundance, those who are able to manage with little reap much - here and in the Olam HaBa.
9	diligence	zerizut	זְרִיזוּת	In our own pursuits of being light enough to be moved about in learning and positive growth, we are strong enough to pursue these goals without being shaken or giving up.  People bearing this trait can also endure change and are promoters of change - a quality sometimes so vital in sustaining a space for the sake of Heaven. One who is diligent is eager to learn and grow, realizing that in order to achieve the next level persistent work is necessary. The concept of always finding something to do — for yourself or for a friend -never allows for even a moment of your life to be wasted.  The diligent person is never idle – always asseessing, always reevaluating, always on track.
10	silence	shtikah	שְׁתִיקָה	The middah of silence  is the ultimate purity in speech.  Just as the pure flame of the menorah burns with brilliance like the soul itself, so too do we shine when we understand that there are times to be a light, and times for silence so as to not commit lashon hara.  This quality in a congregation can prevent the unsavory spread of information which can not only damage members, but the sanctity of an institution, kehilah itself, our homes and our places of work.  Members who have the ability to be a light and do it silently wield great power when they can inspire, motivate and uplift others with their life example - just like a beautiful menorah burning olive oil.  Before you open your mouth, be silent and reflect: "What benefit will my speech bring to me or others?"
11	calmness	nichutah	נִיחוּתָא	In the middah of calmness, we savor life in a very reflective way. We take in the sensory stimulation, process it, absorb it, and make it a part of us.  People who have calmness are able to be thoughtful and contemplative, allowing for creativity to permeate their very existence and help to bring to their community a new flavor, a new presence, an introduction to a new taste of Hashem and His creation. The words of the wise are stated gently. In being good, we cannot be called evil.
12	truth	emet	אֱמֶת	In the  Torah, we read that the umin v'tumin would give truth when disputes would arise. The stones would also serve to be distinctive in showing tribal separation on the choshen, or breastplate, and relegate truth.   Anyone possessing truth is able to live a more conflict-free life; for as truth brings clarity, so too does it bring purpose and determination.  Do not allow anything to pass your lips that you are not certain is completely true.  Be a friend of truth and sponsor it and watch the world transform around you.
13	separation	prishut	פְּרִישׁוּת	People who are well-versed in this middah are not prone to insecurities, as they know their place and space.  In addition, they understand the distinctions that the Torah places upon certain tribes and accepts the appropriate responsibilities and seeks to fulfill them and them alone. Those who are strengthened can also separate from the visual culture which seeks to overwhelm us and draw us away from Hashem. If we draw close to those we are destined to draw close to, and separate ourselves from relationships that are forbidden, unhealthy or unsanctified,  then we will receive what separation has for us as its due reward: holiness.

---

[1] Rabbi Mendel of Satanov. Cheshbon ha-Nefesh. (1812). Translated by Dovid Landesman. Feldheim Publishers, New York, 1995.   

2  Gospel references taken from Delitzsch Hebrew Gospels (DHE)®, © Copyright Vine of David 2010. Used by permission.

contact us

Are you interested in a serious Mussar practice?  Do you have questions on anything you have read?

Don't be bashful - just slip us an email with your detailed question(s) and we will get back to you as soon as possible.  No question is too simple or complicated.  Write it for the sake of Heaven and we will get back to you as soon as possible.

With G-d's strength, B'ezrat Hashem,  we will answer you.

become an rm member

Are you interested in a serious Mussar practice that will seriously change your life?  By becoming part of Riverton Mussar, you will not only link yourself to a group of individuals, locally and nationally, driving towards change and growth together, but you will gain the strength to walk out a serious practice in a committed environment with a chevrutah (partner).  Having this kind of dedicated community will not only motivate you, but also help you to have the staying power to see through a year of inner work and growth.

If you are inspired and wish to make a year-long committment, then please consider supporting Riverton Mussar and becoming a Riverton Mussar member.

For only $36 per year, you will receive:

• access to the Connections part of the Riverton Mussar Website where you can listen to past and current podcasts on middot, exclusive Mussar oriented chat/blog capability with other Riverton Mussar members, and shared journal entries that will strengthen and encourage

• weekly emailings regarding the weekly middah 

• a *free* Cheshbon HaNefesh by Rabbi Menachem Mendel of Satanov  

                                        This Mussar Classic is must-have!   **first year members only

Step out of your box this year and make the move towards a more ethical and conscious Messianic Judaism.  This can only be done with your support and your committment....join our working Mussar community today!

contact us

Are you interested in a serious Mussar practice?  Do you have questions on anything you have read?

Don't be bashful - just slip us an email with your detailed question(s) and we will get back to you as soon as possible.  No question is too simple or complicated.  Write it for the sake of Heaven and we will get back to you as soon as possible.

With G-d's strength, B'ezrat Hashem,  we will answer you.

become a member

This website is in TESTING. Please do not register on this page yet. Registration will be available on 9/14/2010.

Are you interested in a serious Mussar practice that will seriously change your life?  By becoming part of Riverton Mussar, you will not only link yourself to a group of individuals, locally and nationally, driving towards change and growth together, but you will gain the strength to walk out a serious practice in a committed environment with a chevrutah (partner). Having this kind of dedicated community will not only motivate you, but also help you to have the staying power to see through a year of inner work and growth.

If you are inspired and wish to make a year-long committment, then please consider supporting Riverton Mussar and becoming a Riverton Mussar member.

For only $36 per year, you will receive:

• access to the Connections part of the Riverton Mussar Website where you can listen to past and current podcasts on middot, exclusive Mussar oriented chat/blog capability with other Riverton Mussar members, and shared journal entries that will strengthen and encourage

• weekly emailings regarding the weekly middah

• a *free* Cheshbon HaNefesh by Rabbi Menachem Mendel of Satanov 

This Mussar Classic is must-have!   **first year members only

Step out of your box this year and make the move towards a more ethical and conscious Messianic Judaism.  This can only be done with your support and your committment....join our working Mussar community today!

Membership is only for those over 18.  We encourage adult family members who participate in the Mussar program to share with their children, but the program is not designed for those under 18.

Step 1: Register >> 

calendar of practice

The calendar of practice below is Riverton Mussar's scheduled progression through these various middot (character traits) for the year 5771 (2012/2012). 13 middot will be touched on 2 times throughout the course of the year, and then a slightly different combination (with some middot remaining part of the cycle) of 13 middot will be cycled through.  These 13-week cycles will help various traits to be examined, providing for maximum work and the ability to come back to a middah multiple times in order to see a yearly improvement.  This thorough look at each of the middot should provide success for the serious Riverton Mussar member. 

Middot

Iteration 1

Iteration 2

Middot

Iteration 3

Iteration 4

Humility

10/30/2011

1/29/2012

Humility

4/29/2012

7/29/2012

Patience

11/06/2011

2/5/2012

Patience

5/06/2012

8/5/2012

Gratitude

11/13/2011

2/12/2012

Compassion

5/13/2012

8/12/2012

Order

11/20/2011

2/19/2012

Order

5/20/2012

8/19/2012

Equanimity

11/27/2011

2/26/2012

Equanimity

5/27/2012

8/26/2012

Honor

12/04/2011

3/04/2012

Simplicity

6/03/2012

9/02/2012

Enthusiasm

12/11/2011

3/11/2012

Enthusiasm

6/10/2012

9/09/2012

Silence

12/18/2011

3/18/2012

Silence

6/17/2012

9/16/2012

Generosity

12/25/2011

3/25/2012

Generosity

6/24/2012

9/23/2012

Adaptability

1/1/2012

4/01/2012

Awareness

7/01/2012

9/30/2012

Moderation

1/08/2012

4/08/2012

Concentration

7/08/2012

10/07/2012

Loving-Kindness

1/15/2012

4/15/2012

Loving-Kindness

7/15/2012

10/14/2012

Responsibility

1/22/2012

4/22/2012

Trustworthiness

7/22/2012

10/21/2012

Middot

Iteration 1

Iteration 2

Iteration 3

Iteration 4

Equanimity

10/3/2012

1/2/2012

4/3/2012

7/3/2012

Patience

10/10/2012

1/9/2012

4/10/2012

7/10/2012

Order

10/17/2012

1/16/2012

4/17/2012

7/17/2012

Decisiveness

10/24/2012

1/23/2012

4/24/2012

7/24/2012

Cleanliness

10/31/2012

1/30/2012

5/1/2012

7/31/2012

Humility

11/7/2012

2/6/2012

5/8/2012

8/7/2012

Righteousness

11/14/2012

2/13/2012

5/15/2012

8/14/2012

Frugality

11/21/2012

2/20/2012

5/22/2012

8/21/2012

Diligence

11/28/2012

2/27/2012

5/29/2012

8/28/2012

Silence

12/5/2012

3/6/2012

6/5/2012

9/4/2012

Calmness

12/12/2012

3/13/2012

6/12/2012

9/11/2012

Truth

12/19/2012

3/20/2012

6/19/2012

9/18/2012

Separation

12/26/2012

3/27/2012

6/26/2012

9/25/2012

journal guides

Here is the new journal for Hebrew year 5775, starting our mussar cycle on October 19, 2014.

This journal is designed to be a rich resource to help you in the practice of Mussar, a spiritual practice to aid in character growth. 

It is primarily a tool to assist in Cheshbon HaNefesh, meaning accounting of the soul. This is a deliberate daily practice of scrutinizing one’s behavior, which Mussar relates is a reflection of our character traits (middot). The pre-designed pages in this journal are set up to assist you through two seasons of middot accounting. Consistently using this journal is the key to understanding your progress and growth.

This 7.5"x7.5" paperback square journal is designed for easy toting to help you in the evening practice of reflection on your day.

Preceding each section of weekly middot practice is an introductory page explaining the middah, an accounting chart for the week, and a suggested list of kabbalot (practices) for you to select as your coursework. Each day's page includes space for writing, a quote for inspiration, and a question to help you with your journaling.

This version will cover the first 6 months of our year 5775 cycle.

(see sample section)

Purchase a customized Riverton Mussar journal that has all of the charts already laid out, as well as daily journal space, for $18.  This journal will become an invaluable tool in your Mussar practice. 

journal guides

Here is the new journal for Hebrew year 5775, starting our mussar cycle on October 19, 2014.

This journal is designed to be a rich resource to help you in the practice of Mussar, a spiritual practice to aid in character growth. 

It is primarily a tool to assist in Cheshbon HaNefesh, meaning accounting of the soul. This is a deliberate daily practice of scrutinizing one’s behavior, which Mussar relates is a reflection of our character traits (middot). The pre-designed pages in this journal are set up to assist you through two seasons of middot accounting. Consistently using this journal is the key to understanding your progress and growth.

This 7.5"x7.5" paperback square journal is designed for easy toting to help you in the evening practice of reflection on your day.

Preceding each section of weekly middot practice is an introductory page explaining the middah, an accounting chart for the week, and a suggested list of kabbalot (practices) for you to select as your coursework. Each day's page includes space for writing, a quote for inspiration, and a question to help you with your journaling.

This version will cover the first 6 months of our year 5775 cycle.

(see sample section)

Purchase a customized Riverton Mussar journal that has all of the charts already laid out, as well as daily journal space, for $18.  This journal will become an invaluable tool in your Mussar practice. 

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}