Do you ever get that fuzzy psycho-spiritual feeling?

I don't.

I’ve been thinking a good deal recently about the following paragraph, which comes from Bracha Poliakoff and Rabbi Anthony Manning’s fascinating book on redefining tzniut, Reclaiming Dignity:

“The Gaon of Vilna stated that the main focus of a Jew’s life should be the perfection of the mitzvot bein adam l’chaveiro, the laws regulating interpersonal relationships. Although few would disagree with this sentiment in principle, in practice the interpersonal mitzvot normally receive a far less rigorous and structured halachic analysis and presentation to students. They are often pushed into the somewhat fuzzy psycho-spiritual category of ‘improving middot’, which, although (rightly) taken seriously by many, is still a convenient way of avoiding much of the tough intellectual or cognitive-behavioral work that is required in this area of our lives” (at p.255).

What exactly is meant by the words: “in practice the interpersonal mitzvot normally receive a far less rigorous and structured halachic analysis and presentation to students”? This looks like a criticism, the implication that the interpersonal mitzvot would somehow benefit from a rigorous and structured halachic analysis and presentation. But is this actually the case?

In their widest sense, some interpersonal mitzvot are quite suitable for a structured treatment. These include the laws that apply, for example, when we return our neighbour’s lost property, borrow his lawnmower or break his window when playing football. At the other end of the spectrum we find mitzvot that defy attempts to frame them within a structured halachic analysis. These include mitzvot such as loving others as one loves oneself (where the mitzvah is vague in itself), honouring one’s parents (where much depends upon the personalities of those concerned and on cultural considerations) and comforting the bereaved (where much depends upon minhag and on family tradition).

Pirkei Avot focuses principally on middot, not mitzvot, and on how one should behave rather than on what one is obliged to do or refrain from doing. Middot are the stuff of which human relationships are built: they deal with kindness, with empathy, with constantly making judgement calls as to how to respond to others in a wide range of situations.  A person can meticulously observe every interpersonal mitzvah and still fail to make a single friendship or relate to another human being. This is because it is middot, not mitzvot, that define who we are as social beings who share their world with other people.

I’m not sure what exactly is meant by “the somewhat fuzzy psycho-spiritual category of ‘improving middot’” but I find it hard to believe that improving the way one relates to other people within the context of Pirkei Avot can be described as a “convenient way of avoiding much of the tough intellectual or cognitive-behavioral work that is required in this area of our lives”. Even the simplest of middot require careful thought and hard work. How many of us can claim to greet others, as Shammai requires (Avot 1:15), with a happy, smiling face? How many of can genuinely say that we judge others (Yehoshua ben Perachyah, Avot 1:6) on the basis of their merit and give them the benefit of the doubt if it exists? And how many people who manage to do this would regard it as a soft option to learning halachah?