The didactic poem " Musar Haskel " is generally regarded as authentic, though Dukes expressed some doubts as to its genuineness, as old Jewish authors like al-Harizi and ibn Tibbon do not mention it ; and Steinschneider also regarded it as of doubtful authenticity.

The modern editions are as follows: Dukes, Ehrensäulen, p. 96 ; Grätz, Blumenlese, p. 27 ; Steinschneider, Musar Haskel, Berlin, 1860 ; Weiss, Liqquṭe Qadmonim, Warsaw, 1893 ; Philipp, Sämmtliche Gedichte des R. Hai Gaon, Lemberg, 1881 ; a Latin translation by Jean Mercier, Cantica Eruditionis Intellectus Auctore per Celebri R. Hai, Paris, 1561 ; another by Caspar Seidel, Carmen Morale ΣτροφορυΘμον Elegantissimum R. Chai, etc., Leiptzig, 1638.

* Manhig ha-Rofe ' im, or Musar ha-Rofe ' im, a treatise, in fifty paragraphs, for physicians, translated into Hebrew ( the Arabic original is not extant ), and into German by David Kaufmann under the title Propädeutik für Aerzte ( Berliner's " Magazin ," xi.

The Musar movement ( also Mussar movement ) is a Jewish ethical, educational and cultural movement that developed in 19th century Eastern Europe, particularly among Orthodox Lithuanian Jews.

The Hebrew term Musar ( מו ּ ס ַ ר ), is from the book of Proverbs 1: 2 meaning moral conduct, instruction or discipline.

The movement's founding is attributed to Rabbi Yisrael Lipkin Salanter ( 1810 – 1883 ), although the roots of the movements drew on ideas previously expressed in classical Musar literature.

This time is often dedicated to the study of Musar literature.

Geoffrey Claussen of Elon University has argued that the Musar movement's conception of Jewish practice is especially valuable for Conservative Judaism.

For example, madrega. com, which was founded in March 2009, is a community which encourages members to share teachings, ideas and learnings about their own personal Musar practice.

Rabbi Salanter is recognized as the father of the Musar movement developed in 19th century Orthodox Eastern Europe, particularly among the Lithuanian Jews.

The study of Musar is a part of the study of Jewish ethics.

Cinsaut is an important component in the blend of Lebanon's most famous wine, Chateau Musar.

Château Musar is the name of a Lebanese winery in Ghazir, Lebanon, 15 miles north of the capital Beirut.

Though comparisons are sometimes made with Bordeaux wine, Burgundy wine or Rhône wine, it is most frequently maintained that the wine of Musar is quite unique.

They also produce second wines, Hochar Père et Fils, which is similar to the red Musar but is not oak aged, and can be drunk younger, as well as the Cuvée Musar range, both produced as a red, white and a rosé.

Hochar Père et Fils is released earlier and can be used as an indication of what the Château Musar wine will be like.

It is usually around half the price of the regular Château Musar.

Musar (" Admonishment ") is a thread in traditional Jewish thought that seeks ethical inspiration, integrity or admonishment to motivate religious devotion.

Kad ha-Kemah is a work of Musar literature, the purpose of which is to promote a moral life.

It is, however, atypical in its parallel focus on emunah, internalization and character development, where there are formal study sessions focusing on Musar literature and Chassidut, as part of the daily program.

Elyakim Krumbain and Avi Fertig are Orthodox rabbis who have also published books which teach Musar from an Orthodox perspective.

The Musar Institute, founded by Alan Morinis, and the Mussar Leadership Program, founded by Rabbi Ira F. Stone, are among the institutions which have sought to spread the practice of Musar in a non-Orthodox framework.

Morinis ' book Everyday Holiness ( 2007 ) and Stone's book A Responsible Life ( 2007 ) have been among the popular books which have sparked contemporary interest in the Musar movement.

Musar has been described as “ an emerging and growing phenomenon ” within Reform Judaism, and leaders of Conservative Judaism have debated whether Musar should stand at the center of its approach.

Some Musar groups have no connection with synagogues, but a number of synagogues have started programs for the study of Musar.

Some teachers have recommended the practice of Musar not only for Jews but also among non-Jews.

They have also begun production of a restaurant range, Musar Mosaic, and a wine from their younger grapes, Musar Jeune.

Past members of the board have included the historian Jack Wertheimer, the historian David G. Dalin, and the Musar scholar Ira F. Stone.

Rabbinic Tradition recognizes that achieving an appropriate balance could pose both practical and philosophic challenges ( e. g. the requirement for secular education as opposed to limited vocational training ), and the various issues are therefore widely discussed – in various tractates in the Talmud ( see Berachot 35b ), in the halakhic literature ( e. g. Mishneh Torah Deot Ch. 5, Talmud Torah Ch. 3 ), as well as in Jewish Philosophy, Hasidic thought and Musar ( ethical ) literature.

Business ethics received special emphasis in the teaching of Rabbi Yisrael Lipkin Salanter ( 19th century ), founder of the Musar movement in Eastern Europe.

* an introduction to Musar as a spiritual path by Ira F. Stone

* Ira F. Stone, rabbi, scholar of the Musar movement, and professor at Reconstructionist Rabbinical College

Learning at an Orthodox yeshiva includes Torah study ; the study of Rabbinic literature, especially the Talmud ( Rabbinic Judaism's central work ); and the study of Responsa for Jewish observance, and alternatively ethical ( Musar ) or mystical ( Hasidic philosophy ) texts.

The term was used by the Musar movement to refer to efforts to further ethical and spiritual discipline.

The Musar Movement made significant contributions to Jewish ethics.

The Musar movement arose among the non-Hasidic Orthodox Lithuanian Jews, and became a trend in their yeshivas.

Prior to the founding of the Musar movement, musar was a practice of the solitary seeker ; thanks to Salanter, it became the basis for a popular social / spiritual movement.

Zundel Salant was a student of Rabbis Chaim Volozhin and Akiva Eiger whose profoundly good-hearted and humble behavior and simple lifestyle attracted Yisrael Salanter's interest, and Zundel Salant allegedly urged Salanter to focus himself on Musar.

He soon resigned this post to open up his own Yeshiva at the which he emphasized moral teachings based on the ethics taught in traditional Jewish rabbinic works, especially Musar literature.

Salanter referred to his approach as the Musar approach, using the Hebrew word for ethical discipline or correction.

In seeking to encourage the study of Musar literature, Salanter had three works of Musar literature republished in Vilna: Mesillat Yesharim by Moshe Chaim Luzzatto, Tikkun Middot ha-Nefesh by Solomon ibn Gabirol, and Chesbon Ha-Nefesh by Menachem Mendel Lefin.

In Germany, Salanter began publication of a periodical entitled Tevunah dedicated in part to Musar.

After Salanter's death, the Musar movement was led by his disciples.

In the following generation, leaders of the Musar movement included Simcha Zissel's student Nosson Tzvi Finkel of Slobodka, and Rabbi Yosef Yozel Horwitz of Novaradok.

The schools founded by these two men became the largest and most influential schools of Musar.

In later years some opposition to the Musar movement developed in large segments of the Orthodox community.

In 1897, Eliezer Gordon of the Telshe yeshiva hired a new Musar supervisor, Rabbi Leib Chasman, who instituted a very strict Musar regime in the yeshiva.

At the same time, dissent against Musar also broke out at the Slobodka Yeshiva.

A group of Lithuanian rabbis then published a declaration in the Hebrew newspaper Ha-Melitz in opposition to the study of Musar.

Musar practices include text study, meditation, silence and retreat, diary practices, chanting, contemplations, visualization, and doing actions on behalf of others.