Rabbi Bachya ibn Pakuda, Duties of the Heart
On what do the virtues [middot] depend? All virtues and duties are dependent on humility.
On what do the virtues [middot] depend? All virtues and duties are dependent on humility.
Why do you think Bachya ibn Pakuda said this?
Do you agree that virtues depend on humility? Why or why not?
Do you agree that virtues depend on humility? Why or why not?
Alan Morinis, Everyday Holiness, p. 46
The Mussar teachers stress that humility is a primary soul-trait to work on because it entails an unvarnished and honest assessment of who you are. Without this accurate self-awareness, nothing else in your inner life will come into focus in its true measure—and it is no accident that the word that means “soul-trait” in Hebrew is middah (pl. middot), which literally does mean “measure.” Without humility, either you will be so puffed up with arrogance that you won’t even see what really needs some work, or you will be so deflated and lacking in self-esteem that you will despair of being able to make the changes that are lit up so glaringly in your self-critical mind.
The Mussar teachers stress that humility is a primary soul-trait to work on because it entails an unvarnished and honest assessment of who you are. Without this accurate self-awareness, nothing else in your inner life will come into focus in its true measure—and it is no accident that the word that means “soul-trait” in Hebrew is middah (pl. middot), which literally does mean “measure.” Without humility, either you will be so puffed up with arrogance that you won’t even see what really needs some work, or you will be so deflated and lacking in self-esteem that you will despair of being able to make the changes that are lit up so glaringly in your self-critical mind.
Rabbi Paul F. Cohen, "Anavah-Humility: Living a Life of Humility," in Rabbi Barry Block, The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (p. 321). CCAR Press.
PARASHAT NITZAVIM puts forth the message that living a life of meaning, a life that embraces the covenant between God and the Children of Israel, requires that we balance two opposite inclinations: to avoid telling ourselves that “we are the worthiest” and to stop telling ourselves that “we are not worthy of standing before God and entering the covenant between God and the Children of Israel.” Students of Mussar call this balance anavah-humility.
(ט) אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י יהוה אֱלֹהֵיכֶ֑ם רָאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל׃(י) טַפְּכֶ֣ם נְשֵׁיכֶ֔ם וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַחֲנֶ֑יךָ מֵחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ׃(יא) לְעׇבְרְךָ֗ בִּבְרִ֛ית יהוה אֱלֹהֶ֖יךָ וּבְאָלָת֑וֹ אֲשֶׁר֙ יהוה אֱלֹהֶ֔יךָ כֹּרֵ֥ת עִמְּךָ֖ הַיּֽוֹם׃
(9) You stand this day, all of you, before your God יהוה —your tribal heads, your elders, and your officials, every householder in Israel,(10) your children, your wives, even the stranger within your camp, from woodchopper to waterdrawer—(11) to enter into the covenant of your God יהוה, which your God יהוה is concluding with you this day, with its sanctions;
1) Why does the text mention different people within the Israelite camp?
2) What does this text teach us about humility?
2) What does this text teach us about humility?
Ronald Pies. The Ways of the Righteous : A Modern English Paraphrase of Orchot Tzaddikim
"...true humility requires dealing with people humbly in all one’s conduct, going beyond the mere letter of the law. Humility means humbling oneself before one’s servants; the members of one’s household; and before orphans, widows and converts. When the humble person hears himself disparaged, he does not answer in kind.
The humble person judges all people favorably, and as having more merit than himself. However, it is wrong to behave with humility and self-effacement before the wicked. One must adamantly oppose the wicked and reprimand them— gently at first, but, if that fails, by shaming them. One must instruct the wicked to do good."
"...true humility requires dealing with people humbly in all one’s conduct, going beyond the mere letter of the law. Humility means humbling oneself before one’s servants; the members of one’s household; and before orphans, widows and converts. When the humble person hears himself disparaged, he does not answer in kind.
The humble person judges all people favorably, and as having more merit than himself. However, it is wrong to behave with humility and self-effacement before the wicked. One must adamantly oppose the wicked and reprimand them— gently at first, but, if that fails, by shaming them. One must instruct the wicked to do good."
א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"הוכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן
Rabbi Abba said that Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The halakha is in accordance with our opinion, and these said: The halakha is in accordance with our opinion. Ultimately, a Divine Voice emerged and proclaimed: Both these and those are the words of the living God. However, the halakha is in accordance with the opinion of Beit Hillel.The Gemara asks: Since both these and those are the words of the living God, why were Beit Hillel privileged to have the halakha established in accordance with their opinion? The reason is that they were agreeable and forbearing, showing restraint when affronted, and when they taught the halakha they would teach both their own statements and the statements of Beit Shammai. Moreover, when they formulated their teachings and cited a dispute, they prioritized the statements of Beit Shammai to their own statements, in deference to Beit Shammai.
Why did Beit Hillel prioritize the statements of Beit Shammai before their own?
Why do you think humility was the deciding factor in determining what legitimate practice to follow?
Why do you think humility was the deciding factor in determining what legitimate practice to follow?
Baal Shem Tov
“A man was learned, gifted and charitable, but he was afflicted with the blemish of pride. He was told that if he learned humility he would become a perfect man. He acted upon this counsel, and studied humility until apparently he had learned it by heart. One day a man failed to show him deference. The man of supposed humility turned to him and said: “You fool! Do you not know that since I have learned humility, I am a man of perfect character?”
“A man was learned, gifted and charitable, but he was afflicted with the blemish of pride. He was told that if he learned humility he would become a perfect man. He acted upon this counsel, and studied humility until apparently he had learned it by heart. One day a man failed to show him deference. The man of supposed humility turned to him and said: “You fool! Do you not know that since I have learned humility, I am a man of perfect character?”
Marianne Williamson
Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, Who am I to be brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won’t feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It’s not just in some of us; it’s in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.
Our deepest fear is not that we are inadequate. Our deepest fear is that we are powerful beyond measure. It is our light, not our darkness that most frightens us. We ask ourselves, Who am I to be brilliant, gorgeous, talented, fabulous? Actually, who are you not to be? You are a child of God. Your playing small does not serve the world. There is nothing enlightened about shrinking so that other people won’t feel insecure around you. We are all meant to shine, as children do. We were born to make manifest the glory of God that is within us. It’s not just in some of us; it’s in everyone. And as we let our own light shine, we unconsciously give other people permission to do the same. As we are liberated from our own fear, our presence automatically liberates others.
Rabbi Simcha Bunem taught that we should should have notes that we place, one in each pocket. One note should say "For me the world was created." We can take out this note anytime we need a reminder of just how sacred and special we are. The other note should say "I am but dust and ashes," and can be taken out to humble us when we feel an exaggerated measure of self-worth.
Alan Morinis, Everyday Holiness, p.46-7
Mussar teaches that real humility is always associated with healthy self-esteem. Lack of self-esteem leads to unholy and false feelings of worthlessness. One student in a Mussar course developed this insight from her own experience. She had the habit of sitting in the front at public gatherings and of wearing colorful clothes. When she was learning about humility, she decided to try toning herself down for the next event she attended. “This time, I packed my suitcase with beige, black, white, and brown clothes and made the choice to sit in the back of the room.” Despite this retraction of self, she reported, “I had a great time, so much so that some people noticed and asked me what I was up to.” But what really struck home was the realization she had that the sitting in the front and the colorful clothing were reflections “that I lacked a solid foundation in self-esteem.” She responded by focusing her Mussar practice on “rebuilding my self-esteem and having it based on a foundation of loving-kindness and humility.” She could see the effect: “Recently, I have begun to feel a difference. As I develop my own internal love and respect for myself and become less other-directed, I do not need to be acknowledged by others for what I do. I have always sought the approval of others. Now my motivation is more internal and true to my own self.”
Mussar teaches that real humility is always associated with healthy self-esteem. Lack of self-esteem leads to unholy and false feelings of worthlessness. One student in a Mussar course developed this insight from her own experience. She had the habit of sitting in the front at public gatherings and of wearing colorful clothes. When she was learning about humility, she decided to try toning herself down for the next event she attended. “This time, I packed my suitcase with beige, black, white, and brown clothes and made the choice to sit in the back of the room.” Despite this retraction of self, she reported, “I had a great time, so much so that some people noticed and asked me what I was up to.” But what really struck home was the realization she had that the sitting in the front and the colorful clothing were reflections “that I lacked a solid foundation in self-esteem.” She responded by focusing her Mussar practice on “rebuilding my self-esteem and having it based on a foundation of loving-kindness and humility.” She could see the effect: “Recently, I have begun to feel a difference. As I develop my own internal love and respect for myself and become less other-directed, I do not need to be acknowledged by others for what I do. I have always sought the approval of others. Now my motivation is more internal and true to my own self.”
(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃(יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃(יג) וְלֹא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבׇר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃(יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ {ס}(טו) רְאֵ֨ה נָתַ֤תִּי לְפָנֶ֙יךָ֙ הַיּ֔וֹם אֶת־הַֽחַיִּ֖ים וְאֶת־הַטּ֑וֹב וְאֶת־הַמָּ֖וֶת וְאֶת־הָרָֽע׃(טז) אֲשֶׁ֨ר אָנֹכִ֣י מְצַוְּךָ֮ הַיּוֹם֒ לְאַהֲבָ֞ה אֶת־יהוה אֱלֹהֶ֙יךָ֙ לָלֶ֣כֶת בִּדְרָכָ֔יו וְלִשְׁמֹ֛ר מִצְוֺתָ֥יו וְחֻקֹּתָ֖יו וּמִשְׁפָּטָ֑יו וְחָיִ֣יתָ וְרָבִ֔יתָ וּבֵֽרַכְךָ֙ יהוה אֱלֹהֶ֔יךָ בָּאָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּה לְרִשְׁתָּֽהּ׃
(11) Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach.(12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?”(13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?”(14) No, the thing is very close to you, in your mouth and in your heart, to observe it.(15) See, I set before you this day life and prosperity, death and adversity.(16) For I command you this day, to love your God יהוה, to walk in God’s ways, and to keep God’s commandments, God’s laws, and God’s rules, that you may thrive and increase, and that your God יהוה may bless you in the land that you are about to enter and possess.
Alan Morinis, Everyday Holiness, p.51-2.
Do you express humility by limiting yourself to taking up just the appropriate space while leaving room for others? Next time you sit on a bench, watch how much of it you occupy. There is no need to cringe on the edge, because you’re entitled to sit. Yet there is also no justification for sprawling into a space that ought to accommodate someone else. Or when someone shares a piece of news with you, do you come right back with your own concerns, filling the space they’ve opened, or do you make room to follow up what the other person has introduced? One Mussar student reports on how her insights in this area have changed her behavior. Now, she says, “when friends, family, and associates tell me their troubles, I no longer rush in with my brilliant advice or suggestions as to how to solve their problems. My capacity for self-restraint has developed, and I no longer feel as much need to look smart, wise, good, etc.” Understanding that her behavior was meant to gratify her own needs at the expense of caring for others, she said, “I’m now willing to take up less space in this domain.”
Do you express humility by limiting yourself to taking up just the appropriate space while leaving room for others? Next time you sit on a bench, watch how much of it you occupy. There is no need to cringe on the edge, because you’re entitled to sit. Yet there is also no justification for sprawling into a space that ought to accommodate someone else. Or when someone shares a piece of news with you, do you come right back with your own concerns, filling the space they’ve opened, or do you make room to follow up what the other person has introduced? One Mussar student reports on how her insights in this area have changed her behavior. Now, she says, “when friends, family, and associates tell me their troubles, I no longer rush in with my brilliant advice or suggestions as to how to solve their problems. My capacity for self-restraint has developed, and I no longer feel as much need to look smart, wise, good, etc.” Understanding that her behavior was meant to gratify her own needs at the expense of caring for others, she said, “I’m now willing to take up less space in this domain.”