The Hidden Book (Sefer Shenitalem Min Hayin)

(on Heshbon HaNefesh and its author)

by
Rav Nissan Waxman
Special Printing
from the Heichal Shlomo annual publication
5729 Annual
Jerusalem
---The author Mr. A. R. Malachi published two essays entitled Benjamin Franklin
and Hebrew Literature and Benjamin Franklin and the Mussar Movement in HaDoar.
In these essays Mr. Malachi mentions two or three times that the book Heshbon
HaNefesh by Rabbi Mendel Lapin (Levine) is a translation of a book written by the
illustrious American sage and statesman Benjamin Franklin.1
Being very familiar with the content of the book Heshbon HaNefesh from my
years of study at the ethics-oriented yeshivas of Mir and Slobodka where it was often
taught, learning of its translation surprised me very much since I had never heard of this
from my great rabbis, in particular the sage Rabbi Yitzhak Isaac Sher o.b.m., headmaster
of the Slobodka Yeshiva, who wrote an introduction to the edition of the book which was
published by the Union of Slobodka Scholars (published by Moveshovitz and Cohen,
Caden, 5697). In fact, in none of the many editions of the book is there any mention of it
having been translated, nor is it mentioned in the Vilna edition of 5605 which was
published by the sage Rabbi Israel Salanter o.b.m., 2 who was known for being very
meticulous and a man of truth in everything he did. The value of the book would not be
lessened even if its foreign origin were known, just as the glory of the books The Kings
Son and the Nazir and Igeret Baalei Hayyim was not detracted from, like other books
from foreign sources which were received with affinity and admiration by our tradition
and hold a proud place among the holy books of our people and in which Jewish sages
found many consolations and ethics and many profound secrets spread profusely
throughout, which even wise men will not apprehend in one reading (from the
introduction by Rabbi Kalonimus to the translation of Igeret Baalei Hayyim, Berlin,
5524). Can it be that all of the publishers, intentionally or unintentionally, concealed the
origin of this book?
1

Benjamin Franklin (1706-1790) was an American statesman, one of the progenitors of the American
rebellion against Britain from 1776-1783, and a signatory of the Declaration of Independence of the United
States in 1776. He was also an author and editor, a scientist and inventor.
2
This edition included Kontres Hanhagah Yesharah (Booklet on Proper Behavior) by his rabbi the
righteous Rabbi Yosef-Zondel of Salant. See the book under this name, Jerusalem 5687 (side 59, comment
B): And it is good that he added his words, since he liked the book Heshbon HaNefesh very much,
which is apparent from his writings, in which I found a copy of entire chapters from Heshbon HaNefesh.

Sometimes it happens that we are charmed by the sweet words of others and we
dont look into their source. Professor Yosef Klauzner, in writing about Rabbi Mendel
Lapin, quotes Rabbi Shmuel Yaakov Beek, who praised the book Heshbon HaNefesh
as a wonderful stratagem created by the sage Benjamin Franklin... a gentile who kindled
a candle which serves as a light for the Jews just as Rabbi Mendel Lapin did for his
people. Meir HaLevi Latris also states that Rabbi Mendel wrote his book based on Mr.
Franklin, often adopting his ways in his research and acts of wisdom, and what could be
more reliable than the admission of the person in question, Rabbi Mendel himself, who
wrote elsewhere that he wrote a book on the art of improving ones character traits
according to the methods of practice of Benjamin Franklin, which he repeated quarterly.
(A History of Modern Hebrew Literature, p. 207-8, Jerusalem, 5690).
Based on these things, Professor Klauzner writes at length about the translation of
this book, and he appears to show interest in the English name of the book. He mentions
in passing an essay by Franklin entitled The Way to Wealth as if it were the source of
this book. Since this essay was written by Franklin as an introduction to Poor Richards
Almanac.3 He also explains Lapins words: which he repeated quarterly by saying:
Franklins almanac was published quarterly. However, even little American
schoolchildren know that Franklin published his almanacs for 25 years, from 1732 on,
and they only appeared annually! Based on his assumption that the book was a
translation, Klauzner continues (in comment #2) by disagreeing with the Encyclopedia
Britannica which lists all of the languages into which Franklins book was translated
with the sole exception of Hebrew and he adds the complaint: The wide world knows
so little of what has been done in modern Hebrew literature!
Many authors followed this great man of literature in blind faith, accepting his
assumption without doubt, with the exception of Fishel Lachover, who was more careful
in his words, although he also did not elucidate the source of the writings: This book
was written based on Franklins book about improving ones character traits (A History
of Modern Hebrew Literature, book 1, p. 89, Tel Aviv, 5696). Mr. Malachi too, who
knew that Franklins essay entitled The Way to Wealth was translated into Hebrew by
Yaakov Shmuel Trachtman, was also mistaken concerning the translation of the book
Heshbon HaNefesh.
*
With all due respect, there is a confusion here which should be looked into. First
of all, Franklin never wrote any book about improving ones character traits, so Lapin had
nothing to translate or adapt. Franklins essay The Way to Wealth, which was written as
an introduction to his almanac of 1758, and which is indeed his most important essay, is a
compendium and summation of wise sayings which Franklin put in the mouth of his
protagonist Poor Richard throughout the years of publication of his almanac, but this
essay contains none of the concepts of Lapins Heshbon HaNefesh or anything to do
with the art of self-improvement.
3

This is the correct translation. Franklin, who constantly studied the Bible, was certainly referring in his
title to the passage the poor mans wisdom is disregarded (Kohelet 9:16). Most writers translated this
second-hand, from the Ashkenazic, which translates the English word poor as schlimm, meaning
miserable, which made Franklins protagonist appear to be miserable when in fact he could be one
who is happy with his lot is rich.

This in fact is the explanation. In Franklins autobiography, which he wrote

toward the end of his life (he wrote the final chapters in 1788-9 but did not complete
them, as he passed away in 1790), there is a chapter in which Franklin tells of a period of
his life, when he was 24 years old (in 1730), when he decided to overcome his habits and
improve his character traits. He soon realized that this was harder to do than he thought at
first and that it requires much practice and extended exercises.
As he looked into this matter he came up with the idea of following the advice put
forth by the Greek philosopher Pythagoras in his Golden Verses. 4 Franklin doesnt quote
Pythagoras here, but I looked into this, and here I present the translation and order of the
Verses in their proper order according to the opinion of Fabre DOlivet, who translated it
into French, and Nayan Louise Redfield, the English translator, based on which I
translated the Verses (published by G. P. Putnam, New York, 1925).
As soon as you awake, look into
what your obligations are what your goal is.
Let not sleep cover your eyes
before you ask yourself:
What did I do (today) and what did I omit?
These nave lines by the ancient philosopher echoed powerfully in the heart of
young Franklin and guided him in healing the ills of his soul, and from them he learned
with his analytic mind that the art of mans self-improvement requires a life-long effort.
Then Franklin decided to begin his exercise by writing a short table which he divided into
thirteen illustrated rows, corresponding to the thirteen main character traits which one
must fix, such as: orderliness, humility, purity, silence, and so on. Then he divided the
table vertically into seven columns, corresponding to the seven days of the week. In this
way Franklin began to work on himself and gradually fix his character traits, one trait
per week, until he completed all thirteen traits over thirteen weeks, which come to about
a quarter of a year, and then he began again.5
Franklin drew this table in a small notebook which he always carried in his
pocket, one page for each day. Every evening he would examine his deeds of that day to
make sure he had completed the deeds of the day, and if he found himself lacking in that
days character trait, he would make a black mark in the almanac with a stylus so that he
would see before him his deficiencies and defects so he could fix them the next day.6
4

Pythagoras lived in the 6th C. B.C.E. In his book Way of Faith, Rabbi Avraham Bar Shem Tov Bibano
states that Pythagoras learned his wisdom from King Solomon (p. 46, Constantina, 5682).
5
Although Franklin undoubtedly chose the number 13 since it constitutes one quarter of the 52 weeks of
the year so that people would examine their traits and go over them throughout the year, it is very
interesting that this is the same as the number of Gods attributes which Moses discovered (Exodus 34:6-7),
and according to the Zohar (parashat Naso, p. 262, Vilna Press) are hinted at in the passages from Micah
7:18-19. And on these Rabbi Moshe Cordovero (The Ramak) based his book Tamar Devorah, in which
he explained how man can be similar to his Creator in his actions just as he is similar in his form and
image. See also Tosephot Rosh HaShanah 17:2, and Rabbi Alfasi, ibid, in the order of virtues, and
Netivot Olam by the Maharal of Prague, ch. 10 of Netiv HaTshuvah. See also Responsa of Pilon the
Alexandrian on Genesis, at the end of Book 3, #61, where he writes that the number 13 is very significant
and lofty since it is comprised of the numbers 4 and 9; the 4 elements of Creation and the 9 months of
pregnancy, which comprise all of Creation (based on the excellent translation by Ralph Marcus, Harvard
University Press, London, 1951). Its a shame that this treasure hasnt yet been translated into Hebrew.
6
Compare with: For I know my transgressions and I keep my sins before me always (Psalms 51:5)

This was Franklins custom, based on Pythagoras advice, practicing selfimprovement and repeating quarterly, i.e. applying the exercises to each of the four
seasons of the year.
This method is truly wonderful in its approach to and understanding of mans
traits and strengths. Therefore it appealed to Rabbi Mendel Lapin, and upon it he based
his book Heshbon HaNefesh, which he wrote about self-improvement. In fact Lapin
does not hide this, and he writes: Indeed I discovered this new stratagem a few years
ago, and it is a wonderful innovation in this field, and God willing it will spread like the
invention of the printing press, which brought its light to the world (ibid, p. 20, mark 20,
published by Slobodka as mentioned above).
However, the book itself is by Rabbi Mendel Lapin, both in terms of its language,
which Klauzner wonders at, saying that we must not feel that this is a translation or
adaptation of a foreign book that we have before us (A History of Literature [sic], p.
209), and in terms of its content and ideas, which are Rabbi Mendel Lapins, and thus
Franklin has no part in this book. Although Benjamin Franklin was an expert in all fields
of wisdom and science and a man of truth, we must not steal the poor mans sheep
the book Heshbon HaNefesh by Rabbi Mendel Lapin by attributing it to this most
righteous of gentiles and honest man.
(At the end of this article we will copy the 13 virtues from Benjamin Franklins
autobiography, as well as the 13 virtues from Rabbi Mendel Lapins book Heshbon
HaNefesh and the 13 virtues by Rabbi Israel Salanter, which are apparently also based
on this.)
*
I have written this in defense of the author of Heshbon HaNefesh, a book
which became a favorite of sage Rabbi Israel of Salant and his followers. When I
presented these words to knowledgeable people they thanked me for them. My great
relative Professor Meir Waxman, author of A History of Hebrew Literature (in
English), even added that this work constitutes an important contribution to literary
research and the establishment of the truth.
Indeed, it is still hard for me to accept the fact that the author concealed the name
of the man from whom he drew his ideas on mans character traits and their treatment.
Instead of announcing this at the beginning of his book, as has always been customary,
Rabbi Mendel of Stanov concealed the source of his thoughts, and only as if to fulfill his
duty to humanity did he hint at and partially reveal his usurpation of the aforementioned
book, without specifically mentioning its author.
As I look for the significance of other things regarding this book: it is beyond me
why all of the great sages who dealt with it let it pass without commenting on its contents
and ways. My instinct leads me to assume that they really didnt need to investigate the
entire contents of the book; they only took the essence of it from its introduction
regarding mans character traits and the way to fix them, for which they felt an affinity.
Otherwise it is impossible to understand how they refrained from reacting to the strange
way the author of the book expresses himself.
We in our Beit Midrash are accustomed to thinking and we also learn from our
teachers that it has always been so that wisdom is only acquired by relating to it with

the seriousness with which it is given: Just as the above is with fear and awe and
trembling and perspiration, thus it is here also for generations it is thus (Berachot 22:A).
And upon examination we find that this book contains many unacceptable things
which ring false in their stinging satirical style which approximates comedy. Any
discerning eye can see the zeitgeist in which they were written and taste the flavor of the
enlightenment.
However, each generation has its books and each generation has its readers, and
the readers of today have different tastes than those of the previous generation. Still, it is
clear that the authors presentation is artificial and inappropriate to the content and aims
of the book. On the contrary, it interferes with the desired results and prevents any serious
effectiveness, and after all, these results and effects are the very things which constitute
the usefulness of the book.
Some examples of the authors writings:
go out and learn that if you meet a scoundrel whose shoes and feet are covered in
mud, a large crown of mire surrounds his clothing, the robe and garments covering his
flesh are torn, unraveled and filthy so that his swarthiness peeks out through the holes,
the hairs of his head are covered with feathers, and all of his flesh is covered with
repulsive blotches. And if ones soul is repulsed at first before it has yet determined
whether this is an exiled rich man who has lost his wealth, or from a good family, or a
Torah scholar, etc., and when you examine the defects of others, look to your own defects
and do not say: I apply myself to lofty things for the good of my soul; how can I fix my
own body before the eyes of others, when our sages have already said that honoring
other people is so great that it supersedes the negative commandments of the Torah.
(Cleanliness, ch. 5)
Or such nonsense as this:
wisdom, understanding and knowledge, which are so highly praised among the
masses, are in their eyes a fabric of lies, sycophancy, hypocrisy, trickery, slander and
foolishness, etc. Who is wise? He who knows how to profit from the damage to others, as
is written: he who thinks to harm others is called a schemer. And who is honorable? He
who knows how to squander his own money and the money of others and to receive
honor from their disgrace. And this is the way of these honorable people: to find new
ways each day to squander money on clothing and jewelry and to give great charity at the
expense of others in order to shame those who have none and to increase their own honor.
And although they have already spent and re-spent their old loans, they spend even more
and find new things on which to squander money in case there is someone who isnt yet
aware of their poverty who will loan them even more, and this sickness is one of those
contagious evils which spread as speedily as the plague, heaven help us, and those who
dare not refuse to honor these madmen become like them and quickly waste what little
honest money they have and end up filthy-faced and begging from door to door, but the
truly wise will be uncomfortable among them.
(Frugality, ch. 8)

And here are two more gems, which, if we didnt know their source, we would
attribute to the sharp tongues of the ministers of the Galician enlightenment against the
hassidut of the authors contemporaries.
but the fool shares the ultimate goal of the wise man to please the Creator as
mentioned above except that they travel from east to west in their business and their
ordinary intentions, since the foolishness that we are dealing with is not inborn stupidity,
for the disabled cannot be held accountable for their disability; on the contrary, this kind
of fool has the wisdom and power to overcome his beastliness. Rather, they have erred at
one point of negligence at the beginning, and these miserable souls rush toward the final
goal which is foremost in their thoughts (see section 142). And when the road is too hard
and the battles too great they give up, and this point becomes the parting of the ways
from the sage who begins a long chain of dealings and ordinary intentions, and they seek
spies to find an easy, safe path from the beginning, and while they search in all
innocence, they find many tricksters to whom they deliver their bodies and wealth. And
the desires of these fools blind them and they make great efforts to fool themselves, to
find clear signs of the truth in their lies and hints of lofty wisdom in their schemes, and
they pay dearly for their falseness, to the point where the deceivers are seduced by their
own words into believing those who serve them and they believe that some star or omen
has been revealed to them, to bequeath eternal blessings to those who love and believe
in them. Both of these enjoy their interactions and they pass on the stupidity of
their deception and the deception of their stupidity to their descendants. Both of
these become more expert at their foolishness and deception from day to day until the
whole world seems to be a straight road on which they approach their goal some to
benefit themselves and some to please their idols at any time and in any way they can.
(Compendium, section 166)
this magnificent wisdom has many laws, each comprising many elements, and each
having many profound methods of reasoning like endless waters; laws of theft, horsethieves and cattle-thieves who call themselves herders, pickpockets who call themselves
money-changers, lurkers in courtyards and houses of frivolity, who are called the
powerful, tax-thieves called guns or rifles, faith-stealers called hunters, witches who
divine by throwing beans or beaten eggs into water, masters of legerdemain, and kings of
demons who prophecy falsely to the masses for cheap prices, deception through false
weights, measures and amounts, mixing and exchanging waste for goods, fraudulent
negotiations and falsified accounts, counterfeiters of documents of rights, bonds and
wills, counterfeiters of coins and seals on goods and bills, etc. Laws of pimping, laws of
bribery of advising ministers and tax and customs ministers, how to teach reluctant
beginners to take bribes and how to educate them to demand them, how to distinguish
one who hints about taking gifts or moneys, one who is comfortable with buying goods at
half their value, one who brings prostitutes to his hotel, how to blind those who depend
on one for help in negotiations, how to explain to one person saying we have to conquer
this high mountain and to another person a hairsbreadth, etc. And many books have been
written full of wonderful practical advice, for example that long book called Son of
Grief, filled with the laws of hypocrisy, sycophancy and theft, the Chronicles of Kartush
four volumes full of stories of armed bandits, etc. etc.

(ibid, sec. 179)

*
To sum up, it seems that despite the sages dealings with this book, it is not
entirely holy and it suffers from lacks and excesses. Appropriate to this book is the witty
comment by the renowned sage Rabbi Eizel Harif, who said of the book Yehegeh
Hochmah (Speaking Wisdom) which was brought before him for his endorsement,
making a pun on the books title, What he has isnt wisdom, and what is wise he doesnt
have.
Thus it is here as well; the good things in this book are from the teachings of the
sage of Philadelphia, Benjamin Franklin, and as for the rest with all due respect to the
author.
The 13 Virtues according to Benjamin Franklin
These names of virtues, with their proper precepts were:
1. Temperance: Eat not to dullness, drink not to elevation.
2. Silence: Speak not but what may benefit others or yourself; avoid trifling
conversation.
3. Order: Let all your things have their places; let each part of your business have its
time.
4. Resolution: Resolve to perform what you ought; perform without fail what you
resolve.
5. Frugality: Make no expense but to do others of yourself; i.e. waste nothing.
6. Industre: Lose no time; be always employd in something useful; cut off all
unnecessary actions.
7. Sincerity: Use no hurtful deceit; think innocently and justly, and, if you speak,
speak accordingly.
8. Justice: Wrong none by doing injuries, or omitting the benefits that are your duty.
9. Moderation: Avoid extreams; forbear resenting injuries so much as you think they
deserve.
10. Cleanliness: Tolerate no uncleanliness in body, cloaths, or habitation.
11. Tranquillity: Be not disturbed at trifles, or at accidents common or unavoidable.
12. Chastity: Rarely use venery but for health or offspring, never to dulness,
weakness, or the injury of your own or anothers peace or reputation.
13. Humility: Imitate and Socrates.

T.
S.
O.
R.

TEMPERANCE
EAT NOT TO DULNESS, DRINK NOT TO ELEVATION
S.
M.
T.
W.
T.
F.

S.

*
**

*
*

*
*
*

*
*
*

F.
I.
S.
J.
M.
C.
T.
C.
H.

*
*

I made a little book, in which I allotted a page for each of the virtues. I ruld each page
with red ink, so as to have seven columns, one for each day of the week, marking each
column with a letter for the day. I crossd these columns with the first letter of one of the
virtues, on which line, and in its proper column, I might mark, by a little black spot, every
fault I found upon examination to have been committed respecting that virtue upon that
day.
(From the Autobiography of Benjamin Franklin)
The 13 Virtues according to Rabbi Mendel Lapin of Stanov
Virtue
S.
M.
T.
W.
T.
F.
Rest
Patience
Orderliness
Resolution
Cleanliness
Humility
Justice
Frugality
Industry
Silence
Tranquility
Truth
Chastity

S.

The 13 Virtues according to Rabbi Israel Salanter o.b.m.

Truth: Do not let your mouth say anything which your heart does not testify to be true.
*
Industry: Do not waste even a moment. Do what is necessary.
*
Resolution: Do what you have resolved to do with determination and feeling.
*
Respect: Be careful to respect every person, even with those you disagree with.
*
Rest: Keep your mind at rest and do everything calmly.
8

*
Tranquility: The words of the wise are heard with tranquility, therefore try to speak in
this manner.
*
Cleanliness: Cleanliness and purity of body and clothing.
*
Patience: Suffer every incident and injury in life calmly.
*
Orderliness: Perform all your deeds with orderliness and discipline.
*
Humility: Know your faults and ignore those of others.
*
Justice: In its literal and figurative sense.
*
Frugality: Do not spend a penny unnecessarily.
*
Silence: Consider the usefulness of your words before you speak.