006 An Explosive Understanding of Learning Mussar

In our last discussion, we explored how working on one’s middos is not just a nice idea—it’s an actual mitzvah! Many Rishonim point to the pasuk of v’halachta b’drachav as the source. We also mentioned the Meshech Chochmah, who reassures us that even if a person finds themselves incapable of fulfilling a mitzvah due to circumstances beyond their control, Hashem still grants sechar—because machshava mitztarefes l’maaseh, sincere intent is counted as action.

But perhaps there’s something deeper here. If tikun hamiddos is a mitzvah, then it carries with it all the implications of any other mitzvah! And that brings us to a powerful story.

This story was shared with me by my friend, Rabbi Ilan Feder, and is recorded in Matanas Chelko, the commentary of Rabbi Matisyahu Yosef Salomon on Mesilas Yesharim. You can find it at the beginning of Perek 4.

Rabbi Elya Lopian once walked into a room and noticed a group of talmidei chachamim gathered around an object, passionately discussing and debating, passing it from hand to hand. Curious, he leaned over and saw that the object was…a piece of leather.

Strange. What could be so important about a piece of leather?

He turned to someone nearby and asked what was going on. The answer? These talmidei chachamim were analyzing whether this piece of leather could be used to make a shoe for chalitzah.

Now, chalitzah is not exactly a common occurrence. And yet, here they were, intensely engaged in a deep sugya, striving to understand every nuance of the halachah.

Rabbi Elya Lopian, the mussar giant that he was, took a step back and marveled: If people are willing to analyze a piece of leather with such depth and passion—because it relates to a mitzvah—how much more so should we approach our own avodas hamiddos with the same intensity?

This isn’t just a nice idea—it’s talmud Torah!

There are countless sources that indicate that working on one’s middos is a fundamental part of limud haTorah. But now that we see that it is an actual mitzvah, it becomes clear—it is no different than any other mitzvah! Just as we study the halachos of lulav or mezuzah to fulfill them properly, we must also study mussar to fulfill the mitzvah of tikun hamiddos.

This idea is highlighted by the Minchas Chinuch. He doesn’t elaborate on how to fulfill this mitzvah. Instead, he simply directs us to the mussar sefarim! That is the halachic guidebook for this mitzvah!

This leads to a striking conclusion: When a person learns mussar, they are fulfilling the mitzvah of Talmud Torah.

Consider this: A talmid chacham might be an expert in Yevamos—a topic that rarely applies practically. In fact, according to Ashkenazi custom, we don’t even perform yibum! Yet, despite never practicing this mitzvah, his study is still Talmud Torah.

Similarly, one might invest years studying the halachos of tumah v’taharah, even though most do not apply today. And yet, this study is still Talmud Torah.

The Chofetz Chaim articulates this point beautifully in his commentary on Parshas Bechukosai. He references the Gemara in Brachos that we recite at a siyum: Anu ameilim v’heim ameilim, anu ameilim umekablim sechar—“We toil, and they toil. We toil and receive reward.”

But wait—don’t others also receive reward for their work? If a tailor sews a suit and sells it, he gets paid. However, if the suit is destroyed in a fire, he receives nothing.

The difference, says the Chofetz Chaim, is that in Torah, the reward is for the effort itself, not just the results.

Imagine someone at the end of a long day reflecting: I didn’t speak to my kids as patiently as I should have. I was sharp with my spouse. I lost my cool in traffic. What can I do better?

Now, let’s say that the very next day, despite his efforts, he still stumbles. Did he fail? No! Because the act of reflection and self-improvement is itself Talmud Torah! He has fulfilled a mitzvah!

Anu ameilim v’heim ameilim—anu ameilim u’mekablim sechar.