Between Everyman and Musar there are many of the same points. No one is disagreeing that one's portion in the next world depends on good deeds. However Everyman does not think knowledge goes with one to the next world.
[What defines good deeds however is all too clear. When people want to know the right thing to do, the answer is usually clear. If not, there is an idea of asking God directly for guidance.]
In Musar however learning Torah [i.e. Gemara in depth and Musar] have a value beyond the grave.
Furthermore you can see in medieval Musar that gaining wisdom all and in itself is part of good deeds. In fact, in the Yerushalmi Gemara it is considered that every single word of Torah is equal to all the commandments.
And wisdom in itself is considered a separate category than learning Torah. You can easily miss this point in most Musar books unless you are looking for it. But in מעלות המידות it is explicit.
Also as is well known in Litvak Yeshivas in NY there is the whole subject of לשון הרע כנגד כולם -that slander nullifies all of one's good deeds.
[However this emphasis on not speaking slander seems to be mainly in Musar Litvak Yeshivas. I mean there are Litvak yeshivas which do not emphasize Musar;- and not speaking slander is not thought to be a major subject. In fact, that is a good argument all by itself to have Musar in yeshivas.]
[What defines good deeds however is all too clear. When people want to know the right thing to do, the answer is usually clear. If not, there is an idea of asking God directly for guidance.]
In Musar however learning Torah [i.e. Gemara in depth and Musar] have a value beyond the grave.
Furthermore you can see in medieval Musar that gaining wisdom all and in itself is part of good deeds. In fact, in the Yerushalmi Gemara it is considered that every single word of Torah is equal to all the commandments.
And wisdom in itself is considered a separate category than learning Torah. You can easily miss this point in most Musar books unless you are looking for it. But in מעלות המידות it is explicit.
Also as is well known in Litvak Yeshivas in NY there is the whole subject of לשון הרע כנגד כולם -that slander nullifies all of one's good deeds.
[However this emphasis on not speaking slander seems to be mainly in Musar Litvak Yeshivas. I mean there are Litvak yeshivas which do not emphasize Musar;- and not speaking slander is not thought to be a major subject. In fact, that is a good argument all by itself to have Musar in yeshivas.]
