A Conversation with the Author
How does Mussar differ from traditional psychology or pop psychology?
While there are important areas of overlap between psychology and Mussar, the differences are, first, that the concern of Mussar is how character impacts our relations with another and only then how it impacts us, and second, that the forces at work in the soul which Mussar addresses transcend the needs of the individual ego.
Is it self-help for Jewish souls (or neurotic Jews)?
It is certainly a type of self-help for Jewish souls, but, again, the goal is not only to improve those souls but to repair the very fabric of the world.
Does Mussar account for an individual’s personal problems?
Mussar work is actually predicated on a person’s already having been nurtured into a relatively intact ego and personality. It is really not for someone who has not dealt with more basic psychological problems.
Why is Mussar considered so powerful?
Because unlike more intellectual ways of attempting to impact one’s ethical life, it is not primarily based on an intellectual approach, but uses techniques that can break down the resistance to change that is part of the human arsenal.
Why now, why a resurgence of interest in recent years?
I think people are looking for ways to live more fulfilling lives and have realized that that is only possible within better functioning social networks. In other words, people realize that “it’s not all about me,” and are looking for methods to address the relational aspects of personal spiritual development.
How long must one study in order to feel a difference?
Because of the power of the process a difference is often almost immediate but often superficial. Real change takes more time, perhaps some real change over the course of a year.
Is Mussar anything like Kabala?
In traditional literature Mussar is a pre-requisite to Kabala. If one does not have nearly perfect middot, that is, highly developed ethics, one should not be involved in mystical speculation.
Where and how did you do your research?
I have been studying Mussar literature for nearly thirty years. My research has taken place in libraries, in my study, and most importantly within the contexts of the many relationships in my life.
Who were the major Rabbis of the early movement, and why/how did you chose to present the Mussar of Rabbi Simcha Zissel, Elder of Kelm?
I came to the writings of Rabbi Simcha Zissel as a natural outgrowth of studying the literature of the Mussar Movement. He was one of the three main students of the movement’s founder, Rav Yisrael Salanter. But when I was struck by the resonances between his system of Mussar and the philosophical writings of Emmanuel Levinas who was also a major influence in my thought and life, I decided to focus on Rabbi Simcha Zissel’s work.
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