Middot

Values

Middot literally means “measures,” but it’s typically translated as “character traits,” because a person is defined—or measured—by their character traits.

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The Power of Self-Control

TANAKH

The value of self-control and forbearance is greater than physical might and conquest. The book of Proverbs, part of the Hebrew Bible, offers wisdom on living a moral and righteous life, emphasizing the importance of mastering one's emotions and impulses.

Better to be forbearing than mighty,
To have self-control than to conquer a city.

Proverbs 16:32

Inherently Holy Traits

CHASIDUT

The traits of a Jew are inherently holy and come from a divine source, but their appearance can be distorted in the physical world. Rabbi Kalonymus Kalman Shapira, the Piaseczner Rebbe, uses the metaphor of clear water in a dirty flask to explain how divine traits can appear distorted in the physical world.

For if the human intellect can only superficially see that our traits our bad, God sent us the holy man of God, the Baal Shem Tov, may the memory of the tzaddik be for a blessing; and his holy students after him, the lights of Israel - and they taught us that the traits of a Jew are holy. They come from above and flow downwards. However in this world and in the this-worldly body, their appearance changes and they appear to be bad - if we don't know how to deal with them. There is [a relevant] parable about clear water in a dirty flask…

Chovat HaTalmidim 10:4

Balancing Kindness with Restraint

CHASIDUT

Balancing love and generosity with discernment and moral appropriateness is essential for true kindness. The Baal Shem Tov, the 18th-century founder of Hasidic Judaism, teaches the integration of Chesed (loving-kindness) with Gevurah (restraint).

The Baal Shem Tov gave an example of the principle of integration. The trait of Chesed is expansive, and gives to everyone. It is the essence of love, as it is written: “I have loved you with an everlasting love; therefore I have drawn you with chesed” (Jeremiah 31:2). However, a person attached to the externality of Chesed may not be able to distinguish between one type of love and another, and may love everyone – the good and the evil, G‑d forbid. For instance, love is a type of outflow. It can be expressed in physical relationships, or in terms of money…

Ba'al Shem Tov, Pinchas 1:3

Purification During the Omer

CHASIDUT

The counting of the Omer between Pesach and Shavuot marks a period of spiritual purification and preparation, akin to the Israelites' purification from the impurity of Egypt. Rabbi Avraham Yehoshua Heshel of Apt, in his Hasidic work 'Ohev Yisrael,' parallels this time with the fifty gates of understanding, emphasizing repentance and the cultivation of middot (character traits) for healing the soul.

The reason for saying Pirkei Avot between Pesach and [Shavuot] is because every Jew is obligated to purify himself during the days of counting (the Omer), as the Jewish people purified themselves then from the impurity of Egypt. As it is known from the holy Zohar, the seven weeks are like the matter of the seven days of menstrual impurity. And that is why we say Tractate Avot then, so as to see and understand all the good character traits that are mentioned there, and to yearn and desire, "When will I do this, even I?" As well as to repent fully before God, may He be blessed…

Ohev Yisrael, For the Shabbat After Pesach 3:1

The Pathway to Patience

JEWISH THOUGHT

The virtue of slowness to anger is a sign of great understanding and spiritual enlightenment, akin to a divine attribute. The 16th-century Jewish scholar, Maharal of Prague, contrasts the material nature of quick anger with the higher, non-material nature of patience.

In the Book of Proverbs (14:29) [it says]: "He that is slow to anger is of great understanding; But he that is hasty of spirit exalteth folly." King Solomon wanted to say that a person who does not anger easily is of great understanding, and this is as Solomon says in Ecclesiastes (7:9): "For anger resteth in the bosom of fools." And this is because when anger easily excites someone, all of this excitement is material in nature, and therefore he [Solomon] says 'For anger resteth in the bosom of fools' and the fool is far from one who is enlightened by higher elements…

Netivot Olam, Netiv Hakaas 1:1

The Virtues of Rabbi Zeira

TALMUD

Rabbi Zeira's personal practices and behaviors offer a unique insight into cultivating character traits and achieving longevity. In the Babylonian Talmud in tractate Moed Katan, Rabbi Zeira shares the virtues that granted him longevity, including never being angry at home, respecting greater scholars, and always meditating on Torah.

The Gemara presents a similar incident: Rabbi Zeira was once asked by his disciples: In the merit of which virtue were you blessed with longevity? He said to them: In all my days, I was never angry inside my house with members of my household who acted against my wishes. Nor did I ever walk ahead of someone who was a greater Torah scholar than me. Nor did I ever meditate upon words of Torah in filthy alleyways, as doing so is a disgrace to the Torah…

Megillah 28a:21

The Virtue of Patience

COMMENTARY

Patience is a virtue, while anger, though instantly gratifying, is the hallmark of fools. Rabbi Adin Steinsaltz’s commentary on Ecclesiastes delves into the importance of patience and the pitfalls of anger, drawing from Jewish ethical teachings.

This verse also praises the virtue of patience, and it too refers to the human spirit: Do not precipitate your spirit to become angry. Do not allow yourself to be annoyed easily, as anger abides in the bosom of fools. Outbursts of rage can provide instant emotional gratification, but hasty, thoughtless expressions of anger are characteristic of fools.

Steinsaltz on Ecclesiastes 7:9

The Necessity of Fortitude

JEWISH THOUGHT

Fortitude (gevurah) is essential for achieving true perfection in knowledge and fear of the Lord. Rabbi Abraham Isaac HaCohen Kook’s work emphasizes the importance of unwavering commitment and pure desire in the pursuit of self-improvement and significant accomplishments.

Among [the fundamentals of] the soul’s traits requiring perfection is the trait of fortitude [gevurah], meaning fortitude of the soul, without which it is utterly impossible to be truly perfect in terms of knowledge and fear of the Lord. It is certainly impossible to accomplish anything significant without it. The trait of fortitude includes the following: Once a person decides that he needs to work on something out of an obligation to perfect himself, he will be firmly committed to it and will not become fed up with the numerous minutiae…

Musar Avikha 3:1:10

Ethics in Business and Personal Conduct

HALAKHAH

Conducting business with honesty and integrity, while showing leniency and generosity towards others, glorifies God. In his famed 12th-century code of Jewish law, Mishneh Torah, Maimonides (Rambam) emphasizes the importance of ethical behavior in business and personal conduct.

A Torah Sage [should conduct] his business dealings with honesty and good faith. When [his] answer is "no," he says, "no;" when [his answer] is "yes," he says, "yes."
He is stringent with himself in his accounting, gives and yields to others when he buys from them, but is not demanding [about what they owe him].
He pays for his purchases immediately. He does not act as a guarantor, or accept objects for deposit, or act as a debt collector for a lender.
He accepts obligations in matters of buying and selling for which the Torah does not hold him liable…

Mishneh Torah, Human Dispositions 5:13

The Destructive Nature of Negative Traits

MISHNAH

Negative character traits such as an evil eye, the evil inclination, and hatred for humankind can lead to one's downfall. Pirkei Avot, a work of ancient rabbinic ethics and wisdom from the land of Israel, offers ethical teachings and maxims from the Rabbis, traditionally studied on Shabbat afternoons in the summer months.

Rabbi Joshua said: an evil eye, the evil inclination, and hatred for humankind put a person out of the world.

Pirkei Avot 2:11

The Soul's Intellect and Emotions

CHASIDUT

The Tanya offers a profound understanding of the human soul by dividing it into intellect (sechel) and emotional attributes (middot). Rabbi Shneur Zalman of Liadi’s Tanya is a foundational text of Chabad Chassidic philosophy, guiding Jews in spiritual and ethical development.

Tanya, Part I; Likkutei Amarim 3:2-4

The Dangers of Anger

MIDRASH

Anger can lead to severe consequences, including disregard for the Divine Presence, forgetfulness of one's studies, and an increase in foolishness and transgressions. The Ein Yaakov, a 15th-century compilation of talmudic stories, parables, and biblical interpretation, offers ethical teachings and moral lessons.

Rabba b. R. Huna said: "Whoever gets excited has no regard even for the Shechina, as it is said (Ps. 10, 4) The wicked, in the pride of his countenance (saith): 'He will not require; all his thoughts are, there is no God." R. Jeremiah of Diphti said: "He will even forget his studying and will increase in foolishness, as it is said (Ecc. 7, 9) For anger resteth in the bosom of fools; and again it is written (Pr. 13, 16) But a fool spreadeth abroad his folly." R. Nachman said: "It is known that the iniquities of such a man are more than his meritorious deeds, as it is said (Ib…

Ein Yaakov (Glick Edition), Nedarim 3:4

Adopting Positive Character Traits

JEWISH THOUGHT

The teachings of different sages in Pirkei Avot offer a roadmap to adopting specific positive character traits for a good and righteous life. Pirkei Avot, a work of ancient rabbinic ethics and wisdom from the land of Israel, is a collection of ethical teachings and maxims from the Rabbis, traditionally studied for its moral guidance.

He [Rabban Yohanan ben Zakai] said to them: Go out and observe which is the good way which a man should adopt? R. Eliezer said, a generous eye; R. Joshua said, a good friend; R. Yose said, a good neighbor… Avot Ch. 2:9

What is the Talmud, VII What is written in the Talmud?, 4 Society and community 2

The Virtue of Humility

COMMENTARY

Even those who have attained high levels of learning or status should avoid seeking personal honor and remain humble. Pirkei Avot, a work of ancient rabbinic ethics and wisdom from the land of Israel, offers timeless ethical teachings and maxims from the Rabbis.

Do not seek greatness for yourself, and do not covet honor. The mishnah further warns that even when one has attained the status of being a learned person, he should not exalt himself over others, but rather remain faithful to his humble beginnings. Similarly, he should not seek honor for himself, meaning he should not learn in order that others will call him “Rabbi”.

English Explanation of Pirkei Avot 6:5:1

The Foundation of a Good Heart

COMMENTARY

A good heart is seen as the source of all virtuous actions, surpassing other individual character traits. Rabbi Ovadiah Bartenura’s commentary on Pirkei Avot, a work of ancient rabbinic ethics and wisdom from the land of Israel, highlights Rabbi Elazar ben Arakh’s statement about the importance of a good heart, endorsed by Rabbi Yochanan ben Zakkai.

"A good heart": Since the heart is the generator of all the other forces and it is the source from which emanate all of the actions. And even though there are specific limbs for [different] actions, nonetheless, the place of the force that animates all of the actions is in the heart. Therefore, Rabbi Elazar ben Arakh said, "A good heart." And for this reason, Rabbi Yochanan ben Zakkai said, "I see the words of Rabbi Elazar ben Arakh [as better than] all of yours."

Bartenura on Pirkei Avot 2:9:5

Inherent Traits of the Jewish People

MUSAR

The Jewish people are divinely endowed with the traits of shamefacedness, mercy, and lovingkindness. Rabbi Yisrael Meir Kagan, known as the Chofetz Chaim, explores these inherent qualities in his ethical work, Shemirat HaLashon.

Chazal have said further (Yalkut Tehillim): "Chesed stands up for a man until the end of all the generations, as it is written (Psalms 103.:17): 'And the chesed of the L-rd is from world unto world to those who fear Him, etc.'" And this trait is one of the three goodly traits implanted in Israel — shamefacedness, mercy, and lovingkindness, as Chazal have stated (Yevamoth 79a).

Shemirat HaLashon, Book I, Epilogue 7:8

The Pursuit of Peace and Honor

REFERENCE

Honoring others and pursuing peace are central to proper human behavior. Rabbi Elazar ben Shamua, a prominent sage from the Mishnaic period, emphasized these values in his teachings.

The following maxim characterizes Rabbi Elazar’s conception of the proper type of human behavior; he said: “Let the honor of your disciple be dear to you as your own honor, and the honor of your friend should be like your reverence for your master, and your reverence for your master should be like your fear of God. Like other scholars he also spoke frequently of the value of peace and he said: “All the teachings which the prophets sought to implant in the hearts of the people had but one aim—peace.”

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Rabbi Elazar ben Shamua and Rabbi Jochanan the Sandalmaker 6

The Humility of Avraham

KABBALAH

Avraham, despite his high status, exemplified humility by diminishing himself even before the smallest of people. The 16th-century ethical and mystical work Reshit Chokhmah by Rabbi Eliyahu de Vidas uses Avraham's humility to teach moral and spiritual development.

REGARDING HUMILITY So great is humility that Avraham, peace be upon him, was praised for it. This is because the people in his generation were great, and they had him as a prince, like Efron the Hitite, and they called him "my lord" etc (Genesis 23:15) and he diminished himself through the characteristic of humility and modesty among them, and even in front of the smallest of them, as it says "and Avraham bowed in front of the [simple] folk of the land" (Genesis 23:12).

Reshit Chokhmah, Or Gadol 4:1

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