Lamdanut and Cheshbon Hanefesh -- Avi Buckman

Reflections on Rabbi Bigman’ discussion: “Lamdanut and Cheshbon Nefesh”

Avi Buckman

Around two centuries ago, Rabbi Yisrael Salanter observed that yeshivot in Eastern Europe produced some of the highest caliber Talmudic thinkers, but not the most upstanding human beings. He believed that part of the yeshiva student’s education should be dedicated to improving character and moral fiber. This idea sparked a controversial movement at the time called Mussar. Traditional yeshivot in Eastern Europe were originally quite resistant to the Mussar movement. To them, yeshiva students improved their character through their connection to the Talmud and its logic, and dedicating  time to Mussar was merely a waste of time. Nowadays, Mussar has found its way into most yeshivot, and most have a Mashgiach Ruchani who conducts classes on Mussar and checks on students’ spiritual health. 

Cheshbon nefesh, introspection, is a main aspect of Mussar because reflecting upon one’s actions is of the first steps to improving character. Rabbi Bigman does not see mutual exclusivity between cheshbon nefesh and lamdanut, analytical Talmud skill, as generations had in the past. He argues that, in fact, lamdanut, lends itself to introspection. The following comparisons can be drawn between these two concepts:

1)     Objectivity- Though introspection is by nature a personal experience, it is important that one perceive his deeds objectively. For one, when people become too personally attached to their deeds, they begin to rationalize unacceptable actions or flatter themselves with an action’s good consequences (though most times the consequences are not so harmless.) In general, the best approach to meaningful introspection is to look at one’s deeds simply and objectively. There are clearly good deeds and bad deeds; once nuance is considered, people lose sight of what is proper and what is not.

2)     Perspective- Through the course of Talmud study, a person learns to be able to take on different opinions that often attack a specific issue from many angles. In order to appreciate Rav’s position you must understand Shmuel. In fact, a Talmudic concept is also not fully investigated until it is attacked by different conceptual angles. So too, cheshbon nefesh requires looking at every action from numerous angles and vantage points. One should ask “Who is affected by this act? What does this person feel about what I did? How does this action affect me?” This technique is especially important when reflecting on a conflict with another person. Someone stuck in his own perspective does not realize why an argument even exists because he does not recognize the other’s position. Without recognizing that other people have legitimate concerns people cannot meaningfully coexist.
 

3)     Continuity- The Talmud states that when a person goes to Heaven, God asks man what he has made of his life. One of His questions is “Have you set time for Torah?” Jews are obligated to make Torah study part of their routine. So too, introspection is a continual act; if a person only does cheshbon nefesh during the High Holidays, he has missed the point.   The other hand, Rabbi Bigman noted that there is such thing as too much cheshbon nefesh. Some people reflect too much on their actions’ ramifications that they cannot live life and thus cannot grow.

4)     Practice- Though the study of Talmud b’iyun, in-depth, is not focused on Halachic practice, part of analyzing a sugya and differing opinions is considering the nafka minah, practical ramifications. Though we do not determine our halachic practice based on the dispute between Rav and Shmuel, focusing on practical differences heightens our conceptual understanding of their views. Ultimately, cheshbon nefesh is a process that needs to focus on practical ramifications. Introspection is not merely a theoretical exercise- it must lead to positive action, whether in the form of asking for forgiveness, or building up character. 

Though Talmud study at yeshiva focuses on training the mind to think critically, it is important to realize that the content itself is important beyond the cognitive realm. We are now learning the ninth chapter of Bava Metzia in the section that deals with the laws of taking collateral. This section of Talmud is nuanced and complex, but beyond its use as a tool to sharpen the mind, the Talmud offers serious moral lessons. The Rabbis in the Talmud are torn between two different forces. On the one hand, a loan, by nature, is a crucial part of a free capitalist economy. On the other hand, the Rabbis try to defend the dignity of the poor who cannot pay back a loan, and thus sacrifice the rights of the one lending money. At a certain point, the Rabbis assert that a loan is even a kind of charity! The Sages’ pity for the destitute on such a large economic scale certainly makes me consider how much sympathy I need to show people when the ramifications are small in comparison.

The truth is that there are many ways to sharpen the mind outside of Torah study. It is crucial that especially during the season of intense introspection we use all our intellectual power and creativity to reflect on our behavior and improve our character.