We already spoke earlier on the disgrace of arrogance, and by inference, we learned on the praiseworthiness of Humility. Let us now explain Humility in a more fundamental manner and arrogance will become clarified by itself.
The general matter of Humility is for a person not to attribute importance to himself for any reason whatsoever. This is the exact opposite of arrogance and the effects that result from this are the opposite of those that result from arrogance.
When we examine closely, we will find that Humility is dependent both on thought and deed. For at first, a person needs to become humble in his thoughts and only afterwards, can he conduct himself in the ways of the Humble.
This is because, if he is not yet humble in his thoughts and he wishes to be humble in his deeds, he will only become as one of the deceitful and evil "humble" men we mentioned earlier (ch.11), who belong to the class of hypocrites, the worst kind of evil men to be found in the world. Let us now explain these divisions.
Humility in thought is for a person to contemplate and come to realize as truth that he is undeserving of praise and honor, and all the more so [unworthy] of being elevated over his fellow men. This is due to what he lacks and also to what [good] he has actually attained.
Due to what he lacks: this is evident, for it is impossible for a man, whatever level of perfection he may have reached, to not have many deficiencies, whether due to his nature, or due to his family and relatives, due to certain events that happened to him, or due to his own deeds. For "there is no righteous man on earth who does good and sins not" (Kohelet 7:20). All these are blemishes on a person which allow him no room whatsoever to become haughty. Even if he has attained many virtues, nevertheless these deficiencies are enough to obscure them.
That which most brings a person to pride and arrogance is wisdom. For wisdom is a quality in a man himself, in his most noble faculty, namely, his intellect.
But, there is no sage that will not make mistakes and that will not need to learn from the words of his peers, and very often, even from his students. How then can he pride himself on his wisdom?
One who possesses a straight intellect, even if he has merited to become a great sage and truly distinguished, when he looks and contemplates, will see that there is no room for haughtiness and pride. For behold, he who possesses high intelligence, who knows more than others, merely does what it is his nature to do. He is like a bird which flies upwards because of its nature, or an ox which pulls with its might because of its nature. So too for he who is wise. This is because his nature brings him to this. But for another person who is currently not as wise as him, if he had possessed natural intelligence like him, would also have become just as wise. Hence, there is no room to elevate and pride oneself in this.
Rather, if he possess great wisdom, behold, he is under duty to teach it to those in need of it, similar to the statement of Rabbi Yochanan ben Zakai: "if you learned much Torah, do not take credit for yourself since for this you were created!" (Avot 2:8).
If he is wealthy, he may rejoice in his lot, but it is incumbent upon him to help those who do not have. If he is strong, he must help those who are weak and rescue the oppressed.
To what is this similar? To servants in a household where each one is charged with a matter and it is incumbent on each to stand on his appointed position to uphold the affairs and needs of the house. In truth, there is no place for pride here.
Behold, this is the type of examination and contemplation proper for every person whose intellect is straight and not perverse. When this will become clear to him, he may be called a truly humble person, for he is humble in his heart and inner being. This is as David said to Michal: "I was lowly in my own eyes" (Shmuel II 6:22).
Our sages, of blessed memory, said (Sotah 5b): "Rabbi Yehoshua ben Levi said: Come and see how great are the lowly of spirit, for when the Temple stood, a man brought a burnt-offering and earned the reward of a burnt-offering, a flour-offering and he earned the reward of a flour-offering; but as for him whose mind is lowly, Scripture ascribes it to him as though he had offered every one of the sacrifices; as it is said (Psalms 51:19): "The sacrifices of G-d are a broken spirit."
They further said (Chulin 89a): "'It was not because you were greater than any people that the L-rd desired in you and chose you' (Devarim 7:7) - the Holy One, blessed be He, said to Israel, 'My sons, I desire you because even when I bestow greatness upon you, you humble yourselves before Me. I bestowed greatness upon Avraham, yet he said to Me, 'I am but dust and ashes' (Gen.18:27); Upon Moses and Aharon, yet they said: 'And we are nothing' (Ex.16:7); upon David, yet he said: 'I am but a worm and no man' (Tehilim 22:7)"
All this because the man possessing a just heart does not allow himself to become seduced by any virtue which he comes to. This is due to truly knowing that because of this virtue, he does not emerge out of his lowliness, due to other defects inevitably within him. And furthermore, even in those mitzvot themselves which he attained, he certainly has not arrived at their ultimate goal.
Furthermore still, even if he had no other deficiency than of being flesh and blood, born of woman, this would be more than enough of a lowliness and inferiority, so that he will not find it at all befitting to pride himself. For any virtue he attains is nothing but a kindness of G-d on him, who wants to favor him despite that by his nature and physicality, he is extremely lowly and insignificant. Therefore, he must only thank He who is so gracious towards him and always humble himself more and more.
To what is this analogous? To a destitute pauper who receives gifts as a kindliness and cannot help not feeling shame. The more kindness he receives, the more shame he feels. So too is this matter analogous to every man whose eyes are opened and can see himself, when he attains virtues from G-d, blessed be He. This is as king David said: "what shall I repay G-d for all His kindliness to me?" (Tehilim 116:12).
On Nechemia ben Chachalya our sages, of blessed memory, said: "why was his book not called by his name? Because he claimed credit for himself" (Sanhedrin 93b).
Likewise Chizkiyahu said: "to peace it is bitterness for me" (Isaiah 38:17) since the Holy One, blessed be He, answered him: "I will defend this city to save it, for My sake and for the sake of My servant David" (Isaiah 37:35). This is as the statement of our sages: "whoever makes his request depend on his own merit, is shown that it was dependent on the merit of others" (Berachot 10b).
However, all this is what is proper to set in one's heart for he who would be like Avraham, like Moshe, like Aharon, like David, and the other Chasidim we have mentioned.
But as for us who are orphans of orphans, we do not need all of this, for we have such an abundance of deficiencies. One does not need a great examination to see our lowliness and to realize that all of our wisdom is considered as nothing.
For the greatest sage among us is no greater than one of the disciples of the disciples of the early generations. It is proper for us to truly understand and know this, so that our hearts should not become proud for nothing. Rather, we must realize that our understanding and intellect is extremely weak. Foolishness is strong by us and error is prevalent. What knowledge we possess is but a tiny bit of a tiny bit. Hence, certainly it is not proper for us to pride ourselves in the least but rather to feel shame and lowliness. This is obvious.
HUMILITY OF DEED: We have spoken until now on Humility of thought. We will now speak on Humility of deed. This area divides into four parts: conducting oneself in lowliness, bearing insults, hating Rabbanut (authority over others) and fleeing honor, and granting honor to everyone.
In one's speaking: our sages, of blessed memory, said: "one should always speak with other people in a gentle manner" (Yomah 86a). This is stated explicitly in scripture: "the words of the wise are heeded [when spoken] gently" (Kohelet 9:17). One's words should be of honoring [others] not of belittling them. Likewise scripture says: "he who belittles his fellow lacks sense" (Mishlei 11:12), and "when the wicked comes, there also comes contempt" (Mishlei 18:3).
In one's walking: Our sages, of blessed memory, said: "They sent word from Israel, Who is destined for the world to come? He who is meek, humble, stooping on entering and on going out" (Sanhedrin 88b).
One must not walk in an overly erect posture nor with excessive heaviness, heel to toe, rather as one going to his occupations. Likewise our sages, of blessed memory, said: "If one walks with an overly erect posture even for four cubits, it is as if he pushes against the feet of the Divine Presence" (Berachot 43b), and it is written: "and those of lofty height will be cut down" (Isaiah 10:33).
In one's sitting: that one's place be among the lowly and not among the prominent. This is likewise stated explicitly in scripture: "Do not glorify yourself before a king, and do not stand in the place of great men; for it is better that he say to you, 'Come up here', than to humble you before a prince..." (Mishlei 25:6-7). Likewise our sages of blessed memory said: "distance two or three places from your [proper] place and sit until you are told 'come forward!', rather than to go up until they tell you 'move back!'" (Vayikra Raba 1:5).
Regarding those who diminish themselves, our sages of blessed memory, said: "whoever diminishes himself for the sake of Torah in this world is made great in the World to Come" (Bava Metzia 85b).
And corresponding to this they said (Yalkut Shimoni Yechezkel 361): "'[So said the L-rd G-d:] I shall remove the turban and lift off the crown [the humble will be uplifted, and the high will be humbled]' (Yechezkel 21:31) - whoever is great in this world will be small in the World to Come". We also learn the opposite: if one is small in this world, his time of greatness will be in the World to Come.
And our sages of blessed memory said: "Man should always learn from the mind of his Creator; for behold, the Holy One, blessed be He, ignored all the mountains and heights and caused His Shechinah to abide upon Mount Sinai" (Sotah 5a). This was because of Mount Sinai's lowliness.
BEARING INSULTS: The second division of humility is in bearing insults. Behold, our sages, of blessed memory, explicitly said: "Who is forgiven iniquity? He who overlooks transgression" (Rosh Hashana 17b).
They further said (Shabbat 88b): "Those who are insulted but do not insult back, hear themselves insulted but do not answer back... of them scripture says: 'But they who love Him shall be as the sun when it goes forth in its might' (Shoftim 5:31) ".
"A certain Babylonian went up to Israel and took a wife [there]. 'Cook for me two hooves', he requested, [misunderstanding his language] she boiled him two lentils, which made him angry. The next day he said, 'Boil me a lot', so she boiled him a huge amount. 'Go and bring me two small pumpkins'; so she went and brought him two candles. 'Go and break them on the head of the Baba (threshold)... So she went and broke them on the head of Baba ben Buta. He said to her, 'What is the meaning of what you have done?' - She replied, 'Thus my husband commanded me.' He said to her: 'You have fulfilled your husband's will, may the Almighty grant you two sons like Baba ben Buta" (Nedarim 66b).
Likewise Rabbi Abahu, despite his great humility, found that he had not yet reached the point where he may be fittingly called a humble person, as our sages told: "Rabbi Abahu said: At first I used to think that I was humble; but when I saw R. Abba of Akko offer one explanation and his interpreter offer another [to the audience] and he was not bothered, I considered that I was not humble" (Sotah 40a).
HATING RABBANUT: Hating Rabbanut (authority over others) and fleeing from honor: This is an explicit Mishna (Avot 1:10): "love work, hate Rabbanut". They further said: "One whose heart is frivolous in handing down rulings is a fool, wicked and arrogant" (Avot 4:7), and "whoever chases after honor, honor flees from him" (Eruvin 13b), and "'Do not go out quickly to quarrel (Riv)' (Mishlei 25:8) - do not run after rulership, Why not? [the verse continues:] 'for what will you do in the end' (ibid), the next day people will put questions to you, and what will you answer them?" (Pesikta Rabati 22:4);
Also there "Rabbi Menachem in the name of Rabbi Tanchum: 'whoever takes on himself a position of authority in order to derive benefit from it, is like an adulterer who derives pleasure from the body of a woman".
The disciples of Raban Gamliel demonstrate this, for they were in financial need due to poverty and nevertheless did not want to accept a position of rulership. This is what was stated in the chapter "Kohen Mashuach": (Horayot 10a): "Do you imagine that I offer you rulership? It is servitude that I offer you!".
They further said: "Woe to rulership for it buries (slays) its possessor" (Pesachim 87b). From where do we learn this? From Yosef, for because he conducted himself in rulership, died before his brothers (Berachot 55a).
The general principle in the matter: Rabbanut is nothing but a heavy burden on the shoulders of its bearer. For as long as a man is sitting alone in his house, merely a part of humanity, he is held accountable only for himself. But once he assumed a position of Rabbanut and dominion, already he is held accountable for every person under his authority because it is incumbent on him to watch over all of them, pasture them with knowledge and understanding, and straighten their deeds. If he does not do so, our sages declared - "their sins are inscribed on your head"(Midrash Devarim Rabba 1:13).
HONOR: Honor is nothing but vanity of vanities. It forces a person to act against his will and against the will of his Maker, and to forget all of his duties. He who recognizes it will certainly abhor and hate honor. The praises which other people call him will be a burden on him. For when he sees them heaping praises on what he in truth does not possess, he only feels embarrassment, sighing not only on the evil that he lacks these virtues, but also in that they burden on him false praises in order to humiliate him even more.
HONORING OTHERS: The fourth division is granting honor to every person. Likewise we learned "who is honorable? He who honors the public" (Avot 4:1). They further said: "from where do we know that a person who knows that his neighbor is greater than himself in even one respect must show him honor?..." (Pesachim 113b).
We also learned: "'be first to greet every man' (Avot 4:15) - our sages reported of Rabbi Yochanan ben Zakai that no man ever preceded greeting him, not even a gentile in the marketplace" (Berachot 17a).
One is under duty to grant honor to his fellow men, whether in speech or in deed. Our sages, of blessed memory, already told us about the 24,000 disciples of Rabbi Akiva who died because they did not grant honor to each other (Yevamot 62b).
Just as contempt is associated with the wicked, as in the verse we mentioned earlier "When a wicked man comes, there also comes contempt" (Mishlei 18:3), so is honor associated with the righteous. For honor resides with them and does not separate from them, and it is written: "and before his elders there is honor"(Isaiah 24:23).
We have explained the main divisions of humility. Their particulars are like all other such matters which expand and branch out depending on the times, places, and circumstances - "let the wise man hear and increase understanding" (Mishlei 1:5).
There is no doubt that humility removes many stumbling blocks from a man's path and draws him near to many good things. For the humble person will be little concerned with worldly matters and not envy its vanities. Furthermore, the company of a humble person is extremely pleasant and the public derives pleasure from him. Perforce he will not come to anger and disputes. Rather he does everything quietly and tranquilly. Fortunate is he who has merited this trait. Our sages, of blessed memory, already said: "that which wisdom made a crown on its head, humility made as the heel of its sandal" (Yerushalmi Shabbat 1:3), for all wisdom cannot compare to it. This is clear.
בְּבֵאוּר מִדַּת הָעֲנָוָה וַחֲלָקֶיהָ
הִנֵּה כְּבָר דִּבַּרְנוּ לְמַעְלָה מִגְּנוּת הַגַּאֲוָה, וּמִכְּלָלָהּ נִשְׁמָע שֶׁבַח הָעֲנָוָה, אַךְ עַתָּה נְבָאֵר יוֹתֵר בְּדֶרֶךְ עִקָּר, הָעֲנָוָה, וְתִתְבָּאֵר הַגַּאֲוָה מֵאֵלֶיהָ.
We already spoke earlier on the disgrace of arrogance, and by inference, we learned on the praiseworthiness of Humility. Let us now explain Humility in a more fundamental manner and arrogance will become clarified by itself.
הִנֵּה כְּלָל הָעֲנָוָה הֱיוֹת הָאָדָם בִּלְתִּי מַחְשִׁיב עַצְמוֹ מִשּׁוּם טַעַם שֶׁיִּהְיֶה, וְזֶה הֵפֶךְ הַגַּאֲוָה מַמָּשׁ, וְהַתּוֹלָדוֹת הַנִּמְשָׁכוֹת מִזֶּה תִּהְיֶינָה הַהַפְכִּיּוֹת שֶׁל תּוֹלְדוֹת הַגַּאֲוָה.
The general matter of Humility is for a person not to attribute importance to himself for any reason whatsoever. This is the exact opposite of arrogance and the effects that result from this are the opposite of those that result from arrogance.
וּכְשֶׁנְּדַקְדֵּק נִמְצָא שֶׁתְּלוּיָה בְּמַחֲשָׁבָה וּבְמַעֲשֶׂה, כִּי בִּתְחִלָּה צָרִיךְ שֶׁיִּהְיֶה הָאָדָם עָנָיו בְּמַחְשַׁבְתּוֹ, וְאַחַר כָּךְ יִתְנַהֵג בְּדַרְכֵי הָעֲנָוִים.
When we examine closely, we will find that Humility is dependent both on thought and deed. For at first, a person needs to become humble in his thoughts and only afterwards, can he conduct himself in the ways of the Humble.
כִּי אִם לֹא יִהְיֶה עָנָיו בְּדַעְתּוֹ וְיִרְצֶה לִהְיוֹת עָנָיו בְּמַעֲשֶׂה, לֹא יִהְיֶה אֶלָּא מִן הָעֲנָוִים הַמְּדֻמִּים וְהָרָעִים שֶׁזָּכַרְנוּ לְמַעְלָה, שֶׁהֵם מִכְּלַל הַצְּבוּעִים אֲשֶׁר אֵין בָּעוֹלָם רַע מֵהֶם. וּנְבָאֵר עַתָּה הַחֲלָקִים הָאֵלֶּה.
This is because, if he is not yet humble in his thoughts and he wishes to be humble in his deeds, he will only become as one of the deceitful and evil "humble" men we mentioned earlier (ch.11), who belong to the class of hypocrites, the worst kind of evil men to be found in the world. Let us now explain these divisions.
הָעֲנָוָה בְּמַחֲשָׁבָה, הוּא שֶׁיִּתְבּוֹנֵן הָאָדָם וְיִתְאַמֵּת אֶצְלוֹ אֲשֶׁר אֵין הַתְּהִלָּה וְהַכָּבוֹד רְאוּיִים לוֹ, כָּל שֶׁכֵּן הַהִתְנַשֵּׂא עַל שְׁאָר בְּנֵי מִינוֹ, וְזֶה מִפְּנֵי מָה שֶׁחָסַר מִמֶּנּוּ בְּהֶכְרֵחַ, וְגַם מִפְּנֵי מָה שֶׁכְּבָר יֵשׁ בְּיָדוֹ.
Humility in thought is for a person to contemplate and come to realize as truth that he is undeserving of praise and honor, and all the more so [unworthy] of being elevated over his fellow men. This is due to what he lacks and also to what [good] he has actually attained.
מִפְּנֵי מָה שֶׁחָסֵר מִמֶּנּוּ: פָּשׁוּט הוּא כִּי אִי אֶפְשָׁר לָאָדָם בְּאֵיזֶה מַדְרֵגָה שֶׁיִּהְיֶה מִן הַשְּׁלֵמוּת שֶׁלֹּא יִהְיוּ בּוֹ חֶסְרוֹנוֹת רַבִּים, אוֹ מִצַּד טִבְעוֹ אוֹ מִצַּד מִשְׁפַּחְתּוֹ וּקְרוֹבָיו אוֹ מִצַּד מִקְרִים שֶׁקָּרוּ לוֹ, אוֹ מִצַּד מַעֲשָׂיו שֶׁאָדָם אֵין צַדִּיק בָּאָרֶץ אֲשֶׁר יַעֲשֶׂה טּוֹב וְלֹא יֶחֱטָא (קהלת ז:כ), הֵן כָּל אֵלֶּה מוּמִים בָּאָדָם שֶׁאֵין מַנִּיחִים לוֹ מְקוֹם הִתְנַשְּׂאוּת כְּלָל, אֲפִלּוּ יִהְיֶה בַּעַל מַעֲלוֹת רַבּוֹת, כִּי כְּבָר עִנְיְנֵי הַחֶסְרוֹנוֹת הָאֵלֶּה יַסְפִּיקוּ לְהַחֲשִׁיכָם.
Due to what he lacks: this is evident, for it is impossible for a man, whatever level of perfection he may have reached, to not have many deficiencies, whether due to his nature, or due to his family and relatives, due to certain events that happened to him, or due to his own deeds. For "there is no righteous man on earth who does good and sins not" (Kohelet 7:20). All these are blemishes on a person which allow him no room whatsoever to become haughty. Even if he has attained many virtues, nevertheless these deficiencies are enough to obscure them.
הִנֵּה הַחָכְמָה הִיא הַמְּבִיאָה יוֹתֵר אֶת הָאָדָם לִידֵי הִתְנַשְּׂאוּת וְגַאֲוָה, לְפִי שֶׁכְּבָר הִיא מַעֲלָה שֶׁבָּאָדָם עַצְמוֹ בַּחֵלֶק הַנִּכְבָּד שֶׁלּוֹ, דְּהַיְנוּ הַשֵּׂכֶל.
That which most brings a person to pride and arrogance is wisdom. For wisdom is a quality in a man himself, in his most noble faculty, namely, his intellect.
וְהִנֵּה אֵין לְךָ חָכָם שֶׁלֹּא יִטְעֶה, וְשֶׁלֹּא יִצְטָרֵךְ לִלְמֹד מִדִּבְרֵי חֲבֵרָיו, וּפְעָמִים רַבּוֹת אֲפִלּוּ מִדִּבְרֵי תַּלְמִידָיו, אִם כֵּן אֵפוֹא אֵיךְ יִתְנַשֵּׂא בְּחָכְמָתוֹ?
But, there is no sage that will not make mistakes and that will not need to learn from the words of his peers, and very often, even from his students. How then can he pride himself on his wisdom?
וְאָמְנָם מִי שֶׁהוּא בַּעַל שֵׂכֶל יָשָׁר, אֲפִלּוּ אִם זָכָה לִהְיוֹת חָכָם גָּדוֹל וּמֻפְלָג בֶּאֱמֶת, כְּשֶׁיִּסְתַּכֵּל וְיִתְבּוֹנֵן יִרְאֶה שֶׁאֵין מָקוֹם לְגַאֲוָה וְהִתְנַשְּׂאוּת, כִּי הִנֵּה מִי שֶׁהוּא בַּעַל שֵׂכֶל שֶׁיֵּדַע יוֹתֵר מֵהָאֲחֵרִים, אֵינוֹ עוֹשֶׂה אֶלָּא שֶׁבְּחֹק טִבְעוֹ לַעֲשׂוֹת, כְּעוֹף שֶׁמַּגְבִּיהַּ לָעוּף לְפִי שֶׁטִּבְעוֹ בְּכָךְ, הַשּׁוֹר מוֹשֵׁךְ בְּכֹחוֹ לְפִי שֶׁחֻקּוֹ הוּא. כֵּן מִי שֶׁהוּא חָכָם הוּא לְפִי שֶׁטִּבְעוֹ מְבִיאוֹ לָזֶה, וְאִלּוּ אוֹתוֹ שֶׁעַכְשָׁו אֵינוֹ חָכָם כָּמוֹהוּ הָיָה לוֹ שֵׂכֶל טִבְעִי כָּמוֹהוּ הָיָה מִתְחַכֵּם כְּמוֹ שֶׁנִּתְחַכֵּם הוּא, אִם כֵּן אֵין כָּאן לְהִתְנַשֵּׂא וּלְהִתְגָּאוֹת,
One who possesses a straight intellect, even if he has merited to become a great sage and truly distinguished, when he looks and contemplates, will see that there is no room for haughtiness and pride. For behold, he who possesses high intelligence, who knows more than others, merely does what it is his nature to do. He is like a bird which flies upwards because of its nature, or an ox which pulls with its might because of its nature. So too for he who is wise. This is because his nature brings him to this. But for another person who is currently not as wise as him, if he had possessed natural intelligence like him, would also have become just as wise. Hence, there is no room to elevate and pride oneself in this.
אֶלָּא אִם יֵשׁ בּוֹ חָכְמָה רַבָּה הוּא מְחֻיָּב לְלַמְּדָהּ לְמִי שֶׁצָּרִיךְ אֵלֶיהָ, וּכְמַאֲמַר רַבָּן יוֹחָנָן בֶּן זַכַּאי (אבות ב:ט): אִם לָמַדְתָּ תּוֹרָה הַרְבֵּה אַל תַּחֲזִיק טוֹבָה לְעַצְמְךָ כִּי לְכָךְ נוֹצָרְתָּ.
Rather, if he possess great wisdom, behold, he is under duty to teach it to those in need of it, similar to the statement of Rabbi Yochanan ben Zakai: "if you learned much Torah, do not take credit for yourself since for this you were created!" (Avot 2:8).
אִם עָשִׁיר הוּא יִשְׂמַח בְּחֶלְקוֹ, וְעָלָיו הוּא לַעֲזֹר לְמִי שֶׁאֵין לוֹ, אִם גִּבּוֹר הוּא לַעֲזֹר לַכּוֹשְׁלִים וּלְהַצִּיל לָעֲשׁוּקִים.
If he is wealthy, he may rejoice in his lot, but it is incumbent upon him to help those who do not have. If he is strong, he must help those who are weak and rescue the oppressed.
הָא לְמָה זֶה דּוֹמֶה לִמְשָׁרְתֵי הַבַּיִת, שֶׁכָּל אֶחָד מְמֻנֶּה עַל דְּבַר מָה, וְרָאוּי לוֹ לַעֲמֹד בְּמִשְׁמַרְתּוֹ לְפִי פְּקֻדָּתוֹ, לְהַשְׁלִים מְלֶאכֶת הַבַּיִת וּצְרָכֶיהָ, וְאֵין בְּכָאן מָקוֹם לְגַאֲוָה לְפִי הָאֱמֶת.
To what is this similar? To servants in a household where each one is charged with a matter and it is incumbent on each to stand on his appointed position to uphold the affairs and needs of the house. In truth, there is no place for pride here.
וְהִנֵּה זֶה הָעִיּוּן וְהַהִתְבּוֹנְנוּת הָרָאוּי לְכָל אִישׁ אֲשֶׁר שִׂכְלוֹ יָשָׁר וְלֹא מִתְעַקֵּשׁ, וּכְשֶׁיִּתְבָּרֵר זֶה אֶצְלוֹ, אָז יִקָּרֵא עָנָיו אֲמִתִּי שֶׁבְּלִבּוֹ וּבְקִרְבּוֹ הוּא עָנָיו, וְהוּא כְּעִנְיַן דָּוִד שֶׁאָמַר לְמִיכַל (שמואל ב' ז:כב): וְהָיִיתִי שָׁפָל בְּעֵינַי.
Behold, this is the type of examination and contemplation proper for every person whose intellect is straight and not perverse. When this will become clear to him, he may be called a truly humble person, for he is humble in his heart and inner being. This is as David said to Michal: "I was lowly in my own eyes" (Shmuel II 6:22).
וְאָמְרוּ זַ"ל (סוטה ה ב): כַּמָּה גְּדוֹלִים נְמוּכֵי הָרוּחַ, שֶׁבִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם אָדָם מַקְרִיב עוֹלָה שְׂכַר עוֹלָה בְּיָדוֹ, מִנְחָה שְׂכַר מִנְחָה בְּיָדוֹ, אֲבָל מִי שֶׁדַּעְתּוֹ שְׁפָלָה עָלָיו מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ הִקְרִיב כָּל הַקָּרְבָּנוֹת כֻּלָּם, שֶׁנֶּאֱמַר (תהלים נא:יט): זִבְחֵי אֱלֹהִים רוּחַ נִשְׁבָּרָה,
Our sages, of blessed memory, said (Sotah 5b): "Rabbi Yehoshua ben Levi said: Come and see how great are the lowly of spirit, for when the Temple stood, a man brought a burnt-offering and earned the reward of a burnt-offering, a flour-offering and he earned the reward of a flour-offering; but as for him whose mind is lowly, Scripture ascribes it to him as though he had offered every one of the sacrifices; as it is said (Psalms 51:19): "The sacrifices of G-d are a broken spirit."
הֲרֵי זֶה שֶׁבַח שֶׁל נְמוּכֵי הָרוּחַ שֶׁהֵם עֲנָוִים בְּלִבָּם וּמַחְשַׁבְתָּם.
Behold, this is a praise of the lowly of spirit, who are humble in heart and in thought.
וְכֵן אָמְרוּ עוֹד (חולין פ"ט א): לֹא מֵרֻבְּכֶם מִכָּל הָעַמִּים (דברים ז:ז) אָמַר לָהֶם הקב"ה: בָּנַי, אֲנִי חוֹשֵׁק בָּכֶם שֶׁאֲפִלּוּ כְּשֶׁאֲנִי מַשְׁפִּיעַ לָכֶם גְּדֻלָּה אַתֶּם מְמַעֲטִין עַצְמְכֶם לְפָנַי, נָתַתִּי גְּדֻלָּה לְאַבְרָהָם אָמַר וְאָנֹכִי עָפָר וָאֵפֶר (בראשית יח:כז), נָתַתִּי גְּדֻלָּה לְמֹשֶׁה וְאַהֲרֹן אָמְרוּ וְנַחְנוּ מָה (שמות טז:ז), נָתַתִּי גְּדֻלָּה לְדָוִד אָמַר וְאָנֹכִי תוֹלַעַת וְלֹא אִישׁ (תהילים כב:ז).
They further said (Chulin 89a): "'It was not because you were greater than any people that the L-rd desired in you and chose you' (Devarim 7:7) - the Holy One, blessed be He, said to Israel, 'My sons, I desire you because even when I bestow greatness upon you, you humble yourselves before Me. I bestowed greatness upon Avraham, yet he said to Me, 'I am but dust and ashes' (Gen.18:27); Upon Moses and Aharon, yet they said: 'And we are nothing' (Ex.16:7); upon David, yet he said: 'I am but a worm and no man' (Tehilim 22:7)"
כָּל זֶה מִמָּה שֶׁאֵין הַלֵּב הַיָּשָׁר מַנִּיחַ עַצְמוֹ לְהִתְפַּתּוֹת מִשּׁוּם מַעֲלָה אֲשֶׁר יְבוֹאֵהוּ בְּיָדְעוֹ בֶּאֱמֶת שֶׁכְּבָר לֹא מִפְּנֵי זֶה יוֹצֵא מִידֵי שִׁפְלוּתוֹ, מִצַּד הַחֶסְרוֹנוֹת הָאֲחֵרוֹת שֶׁאִי אֶפְשָׁר שֶׁלֹּא יִהְיוּ בּוֹ. וְעוֹד שֶׁאֲפִלּוּ בְּאוֹתָם הַמִּצְוֹת עַצְמָם שֶׁהִשִּׂיג לֹא הִגִּיעַ וַדַּאי לַתַּכְלִית הָאַחֲרוֹן.
All this because the man possessing a just heart does not allow himself to become seduced by any virtue which he comes to. This is due to truly knowing that because of this virtue, he does not emerge out of his lowliness, due to other defects inevitably within him. And furthermore, even in those mitzvot themselves which he attained, he certainly has not arrived at their ultimate goal.
וְעוֹד אֲפִלּוּ לֹא יִהְיֶה בּוֹ חִסָּרוֹן אַחֵר, אֶלָּא הֱיוֹתוֹ בָּשָׂר וָדָם יְלוּד אִשָּׁה, דַּי לוֹ זֶה וְהוֹתֵר לִפְחִיתוּת וּגְרִיעוּת, עַד שֶׁלֹּא יֵאוֹת לוֹ הַהִנָּשֵׂא כְּלָל, כִּי הֲרֵי כָּל מַעֲלָה שֶׁהוּא מַשִּׂיג, אֵינוֹ אֶלָּא חֶסֶד אֵל עָלָיו, שֶׁרוֹצֶה לָחֹן אוֹתוֹ עִם הֱיוֹתוֹ מִצַּד טִבְעוֹ וְחָמְרִיּוּתוֹ שָׁפָל וְנִבְזֶה עַד מְאֹד, עַל כֵּן אֵין לוֹ אֶלָּא לְהוֹדוֹת לְמִי שֶׁחֲנָנוֹ וְלִכָּנַע תָּמִיד יוֹתֵר.
Furthermore still, even if he had no other deficiency than of being flesh and blood, born of woman, this would be more than enough of a lowliness and inferiority, so that he will not find it at all befitting to pride himself. For any virtue he attains is nothing but a kindness of G-d on him, who wants to favor him despite that by his nature and physicality, he is extremely lowly and insignificant. Therefore, he must only thank He who is so gracious towards him and always humble himself more and more.
הָא לְמָה זֶה דּוֹמֶה לְעָנִי וְאֶבְיוֹן שֶׁמְּקַבֵּל מַתָּנָה בְּחֶסֶד שֶׁאִי אֶפְשָׁר לוֹ שֶׁלֹּא יֵבוֹשׁ, כִּי כָל מַה שֶׁיִּרְבֶּה הַחֶסֶד שֶׁיְּקַבֵּל, כָּךְ יִרְבֶּה הַבֹּשֶׁת שֶׁיֵּבוֹשׁ. כֵּן הַדָּבָר הַזֶּה בְּכָל אָדָם שֶׁעֵינָיו פְּקוּחוֹת לִרְאוֹת אֶת עַצְמוֹ בִּהְיוֹתוֹ מַשִּׂיג מַעֲלוֹת טוֹבוֹת מֵאֵת הַשֵּׁם יִתְבָּרַךְ, וּכְעִנְיָן שֶׁאָמַר דָּוִד הַמֶּלֶךְ (תהלים קטז:יב): מָה אָשִׁיב לַה' כָּל תַּגְמוּלוֹהִי עָלָי.
To what is this analogous? To a destitute pauper who receives gifts as a kindliness and cannot help not feeling shame. The more kindness he receives, the more shame he feels. So too is this matter analogous to every man whose eyes are opened and can see himself, when he attains virtues from G-d, blessed be He. This is as king David said: "what shall I repay G-d for all His kindliness to me?" (Tehilim 116:12).
וּכְבָר רָאִינוּ חֲסִידִים גְּדוֹלִים שֶׁנֶּעֶנְשׁוּ עַל שֶׁהֶחְזִיקוּ טוֹבָה לְעַצְמָם עִם כָּל חֲסִידוּתָם:
We have already learned about some men of great piety who, despite all of their piety, were punished for attributing credit to themselves.
נְחֶמְיָה בֶּן חֲכַלְיָה אָמְרוּ זַ"ל (סנהדרין צ"ג ב): מִפְּנֵי מָה לֹא נִקְרָא סִפְרוֹ עַל שְׁמוֹ? מִפְּנֵי שֶׁהֶחְזִיק טוֹבָה לְעַצְמוֹ.
On Nechemia ben Chachalya our sages, of blessed memory, said: "why was his book not called by his name? Because he claimed credit for himself" (Sanhedrin 93b).
וְכֵן חִזְקִיָּה אָמַר (ישעיה לח:יז): הִנֵּה לְשָׁלוֹם מַר לִי מָר, לְפִי שֶׁעָנָהוּ הקב"ה וְגַנּוֹתִי עַל הָעִיר הַזֹּאת לְהוֹשִׁיעָהּ לְמַעֲנִי וּלְמַעַן דָּוִד עַבְדִּי, וּכְמַאֲמָרָם זַ"ל (ברכות י): כָּל הַתּוֹלֶה בִּזְכוּת עַצְמוֹ תּוֹלִין לוֹ בִּזְכוּת אֲחֵרִים.
Likewise Chizkiyahu said: "to peace it is bitterness for me" (Isaiah 38:17) since the Holy One, blessed be He, answered him: "I will defend this city to save it, for My sake and for the sake of My servant David" (Isaiah 37:35). This is as the statement of our sages: "whoever makes his request depend on his own merit, is shown that it was dependent on the merit of others" (Berachot 10b).
הֲרֵי לְךָ שֶׁאֵין לָאָדָם אֲפִלּוּ לְהַחְזִיק טוֹבָה לְעַצְמוֹ עַל טוֹבוֹתָיו, וְכָל שֶׁכֵּן שֶׁלֹּא יִתְנַשֵּׂא וְיִגְבַּהּ בָּהֶם.
This demonstrates that a person should not even take credit on his good deeds. How much more so, should he not feel proud and haughty for them.
וְאָמְנָם כָּל זֶה הוּא מִמָּה שֶׁרָאוּי לְהָשִׁיב עַל לִבּוֹ מִי שֶׁיִּהְיֶה כְּאַבְרָהָם, כְּמֹשֶׁה, כְּאַהֲרֹן, כְּדָוִד, וּשְׁאָר הַחֲסִידִים שֶׁזָּכַרְנוּ,
However, all this is what is proper to set in one's heart for he who would be like Avraham, like Moshe, like Aharon, like David, and the other Chasidim we have mentioned.
אֲבָל אֲנַחְנוּ יְתוֹמֵי יְתוֹמִים, אֵין אָנוּ צְרִיכִים לְכָל זֶה, כִּי כְּבָר יֵשׁ וָיֵשׁ אִתָּנוּ חֶסְרוֹנוֹת רַבּוֹת שֶׁאֵין צָרִיךְ עִיּוּן גָּדוֹל לִרְאוֹת פְּחִיתוּתֵנוּ וְכָל חָכְמָתֵנוּ כְּאַיִן נֶחֱשֶׁבֶת.
But as for us who are orphans of orphans, we do not need all of this, for we have such an abundance of deficiencies. One does not need a great examination to see our lowliness and to realize that all of our wisdom is considered as nothing.
כִּי הַיּוֹתֵר חָכָם גָּדוֹל שֶׁבֵּינֵינוּ אֵינוֹ כִּי אִם מִן תַּלְמִידֵי הַתַּלְמִידִים אֲשֶׁר בַּדּוֹרוֹת הָרִאשׁוֹנִים. וְזֶה מָה שֶׁרָאוּי שֶׁנָּבִין וְנֵדַע בֶּאֱמֶת, וְלֹא יָזוּחַ עָלֵינוּ לִבֵּנוּ חִנָּם, אֶלָּא נַכִּיר שֶׁדַּעְתֵּנוּ קַלָּה וְשִׂכְלֵנוּ חַלָּשׁ עַד מְאֹד, הַסִּכְלוּת רַב בָּנוּ וְהַטָּעוּת גּוֹבֶרֶת, וַאֲשֶׁר נֵדַע אוֹתוֹ אֵינוֹ אֶלָּא מְעַט מִן הַמְּעַט, אִם כֵּן וַדַּאי שֶׁאֵין רָאוּי לָנוּ הַהִנָּשֵׂא כְּלָל אֶלָּא הַבֹּשֶׁת וְהַשִּׁפְלוּת וְזֶה פָּשׁוּט.
For the greatest sage among us is no greater than one of the disciples of the disciples of the early generations. It is proper for us to truly understand and know this, so that our hearts should not become proud for nothing. Rather, we must realize that our understanding and intellect is extremely weak. Foolishness is strong by us and error is prevalent. What knowledge we possess is but a tiny bit of a tiny bit. Hence, certainly it is not proper for us to pride ourselves in the least but rather to feel shame and lowliness. This is obvious.
וְהִנֵּה דִּבַּרְנוּ עַד הֵנָּה מֵעַנְוַת הַמַּחֲשָׁבָה, וּנְדַבֵּר עַתָּה מֵעַנְוַת הַמַּעֲשֶׂה, וְהִיא תִּתְחַלֵּק לְאַרְבָּעָה חֲלָקִים: בְּהִתְנַהֵג עַצְמוֹ בְּשִׁפְלוּת, בִּסְבֹל הָעֶלְבּוֹנוֹת, בִּשְׂנֹא הָרַבָּנוּת וּבְרֹחַ מִן הַכָּבוֹד, בַּחֲלֹק כָּבוֹד לַכֹּל.
HUMILITY OF DEED: We have spoken until now on Humility of thought. We will now speak on Humility of deed. This area divides into four parts: conducting oneself in lowliness, bearing insults, hating Rabbanut (authority over others) and fleeing honor, and granting honor to everyone.
הָאֶחָד הוּא בְּהִתְנַהֵג בְּשִׁפְלוּת וְזֶה רָאוּי שֶׁיִּהְיֶה בְּדִבּוּרוֹ, בַּהֲלִיכָתוֹ, בְּשִׁבְתּוֹ וּבְכָל תְּנוּעוֹתָיו.
Conducting oneself in lowliness: it is proper for this to be in one's speaking, walking, sitting and all of one's movements.
בְּדִבּוּרוֹ, אָמְרוּ זַ"ל (יומא פ"ו א): לְעוֹלָם יִהְיֶה דִּבּוּרוֹ שֶׁל אָדָם בְּנַחַת עִם הַבְּרִיּוֹת, וּמִקְרָא מָלֵא הוּא (קהלת ט:יז): דִּבְרֵי חֲכָמִים בְּנַחַת נִשְׁמָעִים, צָרִיךְ שֶׁיִּהְיוּ דְּבָרָיו דִּבְרֵי כָּבוֹד וְלֹא דִּבְרֵי בִּזָּיוֹן, וְכֵן הוּא אוֹמֵר (משלי יא:יב): בָּז לְרֵעֵהוּ חֲסַר לֵב, וְאוֹמֵר (משלי יח:ג): בְּבוֹא רָשָׁע בָּא גַם בּוּז.
In one's speaking: our sages, of blessed memory, said: "one should always speak with other people in a gentle manner" (Yomah 86a). This is stated explicitly in scripture: "the words of the wise are heeded [when spoken] gently" (Kohelet 9:17). One's words should be of honoring [others] not of belittling them. Likewise scripture says: "he who belittles his fellow lacks sense" (Mishlei 11:12), and "when the wicked comes, there also comes contempt" (Mishlei 18:3).
בַּהֲלִיכָתוֹ, אָמְרוּ זַ"ל (סנהדרין סח ב): שְׁלַחוּ מִתָּם אֵיזֶהוּ בֶּן עוֹלָם הַבָּא עַנְוְתָן וּשְׁפַל בֶּרֶךְ שָׁיֵף עָיֵל שָׁיֵף נָפֵק.
In one's walking: Our sages, of blessed memory, said: "They sent word from Israel, Who is destined for the world to come? He who is meek, humble, stooping on entering and on going out" (Sanhedrin 88b).
וְלֹא יֵלֵךְ בְּקוֹמָה זְקוּפָה, וְלֹא בִּכְבֵדוּת גָּדוֹל עָקֵב בְּצַד גּוּדָל, אֶלָּא כְּדֶרֶךְ כָּל הוֹלֵךְ לַעֲסָקָיו, וְכֵן אָמְרוּ זַ"ל (קידושין לא א): כָּל הַהֹלֵךְ בְּקוֹמָה זְקוּפָה כְּאִלּוּ דּוֹחֵק רַגְלֵי הַשְּׁכִינָה, וּכְתִיב (ישעיה י:לג): וְרָמֵי הַקּוֹמָה גְּדוּעִים.
One must not walk in an overly erect posture nor with excessive heaviness, heel to toe, rather as one going to his occupations. Likewise our sages, of blessed memory, said: "If one walks with an overly erect posture even for four cubits, it is as if he pushes against the feet of the Divine Presence" (Berachot 43b), and it is written: "and those of lofty height will be cut down" (Isaiah 10:33).
בְּשִׁבְתּוֹ, שֶׁיְּהֵא מְקוֹמוֹ בֵּין הַשְּׁפָלִים, וְלֹא בֵּין הָרָמִים, וְהוּא גַּם כֵּן מִקְרָא מָלֵא (משלי כה:ו): אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ וּבִמְקוֹם גְּדֹלִים אַל תַּעֲמֹד וְגוֹ', וְכֵן אָמְרוּ זַ"ל (בויקרא רבה פ"א): הַרְחֵק מִמְּקוֹמְךָ שְׁנַיִם וּשְׁלֹשָׁה מְקוֹמוֹת וְשֵׁב עַד שֶׁיֹּאמְרוּ לְךָ עֲלֵה, וְאַל תַּעֲלֶה שֶׁיֹּאמְרוּ לְךָ רֵד.
In one's sitting: that one's place be among the lowly and not among the prominent. This is likewise stated explicitly in scripture: "Do not glorify yourself before a king, and do not stand in the place of great men; for it is better that he say to you, 'Come up here', than to humble you before a prince..." (Mishlei 25:6-7). Likewise our sages of blessed memory said: "distance two or three places from your [proper] place and sit until you are told 'come forward!', rather than to go up until they tell you 'move back!'" (Vayikra Raba 1:5).
וְעַל כָּל הַמַּקְטִין עַצְמוֹ אָמְרוּ זַ"ל (ב"מ פ"ה ב): כָּל מִי שֶׁמַּקְטִין עַצְמוֹ עַל דִּבְרֵי תוֹרָה בָּעוֹלָם הַזֶּה נַעֲשֶׂה גָּדוֹל לָעוֹלָם הַבָּא.
Regarding those who diminish themselves, our sages of blessed memory, said: "whoever diminishes himself for the sake of Torah in this world is made great in the World to Come" (Bava Metzia 85b).
וּכְנֶגֶד זֶה אָמְרוּ (יל"ש יחזקאל שסא): הָסִר הַמִּצְנֶפֶת וְהָרִם הָעֲטָרָה (יחזקאל כא:לא) כָּל מִי שֶׁהוּא גָּדוֹל בָּעוֹלָם הַזֶּה קָטָן בָּעוֹלָם הַבָּא, וּמִנָּהּ לְהֶפֶךְ מִי שֶׁהוּא קָטָן בָּעוֹלָם הַזֶּה זְמַן גְּדֻלָּתוֹ לָעוֹלָם הַבָּא.
And corresponding to this they said (Yalkut Shimoni Yechezkel 361): "'[So said the L-rd G-d:] I shall remove the turban and lift off the crown [the humble will be uplifted, and the high will be humbled]' (Yechezkel 21:31) - whoever is great in this world will be small in the World to Come". We also learn the opposite: if one is small in this world, his time of greatness will be in the World to Come.
וְאָמְרוּ (סוטה ה א): לְעוֹלָם יִלְמַד אָדָם מִדַּעַת קוֹנוֹ, שֶׁהֲרֵי הִנִּיחַ הקב"ה כָּל הָרִים וּגְבָעוֹת וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי, וְזֶה מִפְּנֵי שִׁפְלוּתוֹ.
And our sages of blessed memory said: "Man should always learn from the mind of his Creator; for behold, the Holy One, blessed be He, ignored all the mountains and heights and caused His Shechinah to abide upon Mount Sinai" (Sotah 5a). This was because of Mount Sinai's lowliness.
וְכֵן אָמְרוּ (ר"ה י"ז א): לִשְׁאֵרִית נַחֲלָתוֹ (מיכה ז:יח) לְמִי שֶׁמֵּשִׂים עַצְמוֹ כְּשִׁירַיִם.
Likewise they said: "'for the remnant of His inheritance' (Michah 7:18) - for him who makes himself a mere remnant" (Rosh Hashana 17b).
הַחֵלֶק הַשֵּׁנִי הוּא סְבִילַת הָעֶלְבּוֹנוֹת, וְהִנֵּה בְּפֵרוּשׁ אָמְרוּ זַ"ל (ר"ה י"ז א): לְמִי נוֹשֵׂא עָוֹן לְמִי שֶׁעוֹבֵר עַל פֶּשַׁע.
BEARING INSULTS: The second division of humility is in bearing insults. Behold, our sages, of blessed memory, explicitly said: "Who is forgiven iniquity? He who overlooks transgression" (Rosh Hashana 17b).
וְאָמְרוּ עוֹד (שבת פ"ח ב): הַנֶּעֱלָבִים וְאֵינָם עוֹלְבִים שׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִים עֲלֵיהֶם הַכָּתוּב אוֹמֵר וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ (שופטים ה:לא).
They further said (Shabbat 88b): "Those who are insulted but do not insult back, hear themselves insulted but do not answer back... of them scripture says: 'But they who love Him shall be as the sun when it goes forth in its might' (Shoftim 5:31) ".
וְסִפְּרוּ מִגֹּדֶל עַנְוָתוֹ שֶׁל בָּבָא בֶּן בּוּטָא זַ"ל (נדרים ס"ו ב):
Our sages told us about the great humility of Bava ben Buta saying:
הַהוּא בַּר בָּבֶל דִּסְלֵק לְאַרְעָא דְּיִשְׂרָאֵל, נְסֵב אִתְּתָא, אֲמַר לַהּ בַּשִּׁילִי לִי וְכוּ' עַד זִיל תַּבְּרִי יָתְהוֹן עַל רֵישָׁא דְבָבָא. הֲוָה יָתֵב בָּבָא בֶּן בּוּטָא וְדָאֵן דִּינָא, אֲזַלַת וְתַבַּרַת יָתְהוֹן עַל רֵישֵׁהּ, אֲמַר לַהּ מָה הָדֵין דַּעֲבַדְתְּ? אֲמַרָה לֵהּ כָּךְ צִוַּנִי בַּעְלִי, אָמַר עָשִׂית רְצוֹן בַּעֲלִיךְ, הַמָּקוֹם יוֹצִיא מִמֵּךְ שְׁנֵי בָּנִים כְּבָבָא בֶּן בּוּטָא.
"A certain Babylonian went up to Israel and took a wife [there]. 'Cook for me two hooves', he requested, [misunderstanding his language] she boiled him two lentils, which made him angry. The next day he said, 'Boil me a lot', so she boiled him a huge amount. 'Go and bring me two small pumpkins'; so she went and brought him two candles. 'Go and break them on the head of the Baba (threshold)... So she went and broke them on the head of Baba ben Buta. He said to her, 'What is the meaning of what you have done?' - She replied, 'Thus my husband commanded me.' He said to her: 'You have fulfilled your husband's will, may the Almighty grant you two sons like Baba ben Buta" (Nedarim 66b).
וְהִלֵּל כְּמוֹ כֵן סִפְּרוּ מֵרֹב עַנְוְתָנוּתוֹ (שבת ל ב) זֶה לְשׁוֹנָם: תָּנוּ רַבָּנַן לְעוֹלָם יְהֵא אָדָם עַנְוְתָן כְּהִלֵּל וְכוּ'.
Likewise our sages told us about the great humility of Hillel saying: "Our Rabbis taught: A man should always be humble like Hillel..." (Shabbat 30b).
וְרַבִּי אַבָּהוּ אַחֲרֵי רֹב עַנְוָתוֹ מָצָא שֶׁעֲדַיִן לֹא הִגִּיעַ לִהְיוֹת רָאוּי לִקָּרֵא עָנָיו, זֶה לְשׁוֹנָם (סוטה מ' א): אָמַר רַבִּי אַבָּהוּ מֵרֵישׁ הֲוָה אָמֵינָא עִנְוְתָנָא אֲנָא, כֵּיוָן דְּחָזֵינָא לְרַבִּי אַבָּא דְּעַכּוֹ דְּאָמַר אִיהוּ חַד טַעְמָא וְאָמַר אָמוֹרֵהּ חַד טַעְמָא וְלָא קָפֵד, אָמֵינָא לָאו עִנְוְתָנָא אֲנָא.
Likewise Rabbi Abahu, despite his great humility, found that he had not yet reached the point where he may be fittingly called a humble person, as our sages told: "Rabbi Abahu said: At first I used to think that I was humble; but when I saw R. Abba of Akko offer one explanation and his interpreter offer another [to the audience] and he was not bothered, I considered that I was not humble" (Sotah 40a).
שִׂנְאַת הָרַבָּנוּת וּבְרִיחַת הַכָּבוֹד, מִשְׁנָה עֲרוּכָה הִיא (אבות א:י): אֱהֹב אֶת הַמְּלָאכָה וּשְׂנָא אֶת הָרַבָּנוּת, וְאָמְרוּ עוֹד: הַגַּס לִבּוֹ בְּהוֹרָאָה שׁוֹטֶה רָשָׁע וְגַס רוּחַ, וְאָמְרוּ (כעין זה עירובין י"ג ב): כָּל הָרוֹדֵף אַחַר הַכָּבוֹד, הַכָּבוֹד בּוֹרֵחַ מִמֶּנּוּ, וְאָמְרוּ עוֹד (פסיקתא רבתי): אַל תֵּצֵא לָרִב מַהֵר, (משלי כח:ח) לְעוֹלָם אַל תְּהִי רָץ אַחַר הַשְּׂרָרָה לָמָּה פֶּן מַה תַּעֲשֶׂה בְּאַחֲרִיתָהּ, לְמָחָר בָּאִים וְשׁוֹאֲלִים לְךָ שְׁאֵלוֹת מָה אַתָּה מְשִׁיבָם.
HATING RABBANUT: Hating Rabbanut (authority over others) and fleeing from honor: This is an explicit Mishna (Avot 1:10): "love work, hate Rabbanut". They further said: "One whose heart is frivolous in handing down rulings is a fool, wicked and arrogant" (Avot 4:7), and "whoever chases after honor, honor flees from him" (Eruvin 13b), and "'Do not go out quickly to quarrel (Riv)' (Mishlei 25:8) - do not run after rulership, Why not? [the verse continues:] 'for what will you do in the end' (ibid), the next day people will put questions to you, and what will you answer them?" (Pesikta Rabati 22:4);
עוֹד שָׁם רַבִּי מְנַחֲמָא בְּשֵׁם רַבִּי תַּנְחוּם כָּל הַמְּקַבֵּל עָלָיו שְׂרָרָה כְּדֵי לֵהָנוֹת מִמֶּנָּה אֵינוֹ אֶלָּא כַּנּוֹאֵף הַזֶּה שֶׁהוּא נֶהֱנֶה מִגּוּפָהּ שֶׁל אִשָּׁה.
Also there "Rabbi Menachem in the name of Rabbi Tanchum: 'whoever takes on himself a position of authority in order to derive benefit from it, is like an adulterer who derives pleasure from the body of a woman".
עוֹד שָׁם אָמַר רַבִּי אַבָּהוּ אֲנִי נִקְרֵאתִי קָדוֹשׁ (רצה לומר הקב"ה), הָא אִם אֵין בְּךָ כָּל הַמִּדּוֹת הַלָּלוּ שֶׁיֵּשׁ בִּי, לֹא תְּקַבֵּל עָלֶיךָ שְׂרָרָה.
Also there "I (G-d) am called 'holy', thus if you do not possess all of My traits, do not accept a position of rulership upon yourself!".
וְתַלְמִידֵי רַבִּי יְהוֹשֻׁעַ יוֹכִיחוּ, שֶׁהָיוּ מֻצְרָכִים מִפְּנֵי עֲנִיּוּתָם וְלֹא רָצוּ לְקַבֵּל עֲלֵיהֶם שְׂרָרָה, הוּא מָה שֶׁאָמְרוּ זַ"ל (הוריות י א): כִּמְדֻמִּין שֶׁשְּׂרָרוּת אֲנִי נוֹתֵן לָהֶם וְכוּ'.
The disciples of Raban Gamliel demonstrate this, for they were in financial need due to poverty and nevertheless did not want to accept a position of rulership. This is what was stated in the chapter "Kohen Mashuach": (Horayot 10a): "Do you imagine that I offer you rulership? It is servitude that I offer you!".
וְאָמְרוּ עוֹד (פסחים פז ב): אוֹי לָהּ לָרַבָּנוּת שֶׁמְּקַבֶּרֶת אֶת בְּעָלֶיהָ, וּמְנָלַן מִיּוֹסֵף שֶׁמִּפְּנֵי שֶׁהִנְהִיג עַצְמוֹ בְּרַבָּנוּת מֵת קֹדֶם אֶחָיו (ברכות נה א).
They further said: "Woe to rulership for it buries (slays) its possessor" (Pesachim 87b). From where do we learn this? From Yosef, for because he conducted himself in rulership, died before his brothers (Berachot 55a).
כְּלָלוֹ שֶׁל דָּבָר אֵין הָרַבָּנוּת אֶלָּא מַשָּׂא גָּדוֹל אֲשֶׁר עַל שְׁכֶם הַנּוֹשֵׂא אוֹתוֹ, כִּי עַד שֶׁהָאָדָם יָחִיד וְיוֹשֵׁב בְּתוֹךְ עַמּוֹ מֻבְלָע בֵּין הָאֲנָשִׁים אֵינוֹ נִתְפָּס אֶלָּא עַל עַצְמוֹ, כֵּיוָן שֶׁנִּתְעַלָּה לְרַבָּנוּת וּשְׂרָרָה כְּבָר הוּא נִתְפָּס עַל כָּל מִי שֶׁתַּחַת יָדוֹ וּמֶמְשַׁלְתּוֹ, כִּי עָלָיו לְהַשְׁקִיף עַל כֻּלָּם וְלִרְעוֹת אוֹתָם דֵּעָה וְהַשְׂכֵּל וּלְהַיְשִׁיר מַעֲשֵׂיהֶם. וְאִם לָאו, וַאֲשָׁמָם בְּרָאשֵׁיכֶם (דברים א:יג) כְּתִיב.
The general principle in the matter: Rabbanut is nothing but a heavy burden on the shoulders of its bearer. For as long as a man is sitting alone in his house, merely a part of humanity, he is held accountable only for himself. But once he assumed a position of Rabbanut and dominion, already he is held accountable for every person under his authority because it is incumbent on him to watch over all of them, pasture them with knowledge and understanding, and straighten their deeds. If he does not do so, our sages declared - "their sins are inscribed on your head"(Midrash Devarim Rabba 1:13).
וְהַכָּבוֹד אֵינוֹ אֶלָּא הֲבֵל הֲבָלִים הַמַּעֲבִיר אֶת הָאָדָם עַל דַּעְתּוֹ וְעַל דַּעַת קוֹנוֹ וּמְשַׁכְּחוֹ כָּל חוֹבָתוֹ, וּמִי שֶׁמַּכִּירוֹ וַדַּאי שֶׁיִּמְאַס בּוֹ וְיִשְׂנָאוֹ, וְהַתְּהִלּוֹת אֲשֶׁר יְהַלְלוּהוּ בְּנֵי הָאָדָם יִהְיוּ עָלָיו לָטֹרַח, כִּי בִּרְאוֹתוֹ אוֹתָם מַגְדִּילִים הִלּוּלֵיהֶם עַל אֲשֶׁר אֵינוֹ בּוֹ בֶּאֱמֶת אֵינוֹ אֶלָּא מִתְבּוֹשֵׁשׁ וּמִתְאַנֵּחַ עַל שֶׁלֹּא דַּי לוֹ רָעָתוֹ שֶׁחֲסֵרוֹת מִמֶּנּוּ הַמַּעֲלוֹת הָהֵם, אֶלָּא שֶׁיַּעֲמִיסוּ עָלָיו תְּהִלּוֹת שֶׁקֶר, לְמַעַן יִכָּלֵם יוֹתֵר.
HONOR: Honor is nothing but vanity of vanities. It forces a person to act against his will and against the will of his Maker, and to forget all of his duties. He who recognizes it will certainly abhor and hate honor. The praises which other people call him will be a burden on him. For when he sees them heaping praises on what he in truth does not possess, he only feels embarrassment, sighing not only on the evil that he lacks these virtues, but also in that they burden on him false praises in order to humiliate him even more.
הַחֵלֶק הָרְבִיעִי הוּא חִלּוּק הַכָּבוֹד לְכָל אָדָם, וְכֵן שָׁנִינוּ (אבות ד:א): אֵיזֶהוּ מְכֻבָּד הַמְכַבֵּד אֶת הַבְּרִיּוֹת, וְאָמְרוּ עוֹד (פסחים קיג ב): מִנַּיִן הַיּוֹדֵעַ בַּחֲבֵרוֹ שֶׁהוּא גָּדוֹל מִמֶּנּוּ אֲפִלּוּ דָּבָר אֶחָד שֶׁחַיָּב לִנְהֹג בּוֹ כָּבוֹד וְכוּ'.
HONORING OTHERS: The fourth division is granting honor to every person. Likewise we learned "who is honorable? He who honors the public" (Avot 4:1). They further said: "from where do we know that a person who knows that his neighbor is greater than himself in even one respect must show him honor?..." (Pesachim 113b).
וְעוֹד שָׁנִינוּ (אבות ד:טו): הֱוֵי מַקְדִּים בִּשְׁלוֹם כָּל אָדָם, וְאָמְרוּ עָלָיו עַל רַבָּן יוֹחָנָן בֶּן זַכַּאי שֶׁלֹּא הִקְדִּים לוֹ אָדָם שָׁלוֹם מֵעוֹלָם וַאֲפִלּוּ גּוֹי בַּשּׁוּק (ברכות יז א).
We also learned: "'be first to greet every man' (Avot 4:15) - our sages reported of Rabbi Yochanan ben Zakai that no man ever preceded greeting him, not even a gentile in the marketplace" (Berachot 17a).
וּבֵין בְּדִבּוּר וּבֵין בְּמַעֲשִׂים חַיָּב לִנְהֹג כָּבוֹד בַּחֲבֵרָיו, וּכְבָר סִפְּרוּ זַ"ל (יבמות ס"ב ב): מֵעֶשְׂרִים וְאַרְבָּעָה אֶלֶף תַּלְמִידֵי רַבִּי עֲקִיבָא שֶׁמֵּתוּ עַל שֶׁלֹּא הָיוּ נוֹהֲגִין כָּבוֹד זֶה לָזֶה.
One is under duty to grant honor to his fellow men, whether in speech or in deed. Our sages, of blessed memory, already told us about the 24,000 disciples of Rabbi Akiva who died because they did not grant honor to each other (Yevamot 62b).
וּכְמוֹ שֶׁהַבִּזָּיוֹן הוּא דָּבָר מִתְיַחֵס אֶל הָרְשָׁעִים, כִּדְבַר הַכָּתוּב שֶׁזָּכַרְנוּ, בְּבוֹא רָשָׁע בָּא גַם בּוּז (משלי יח:ג), כֵּן הַכָּבוֹד מִתְיַחֵס אֶל הַצַּדִּיקִים, כִּי הַכָּבוֹד שׁוֹכֵן עִמָּהֶם וְאֵינוֹ מִתְפָּרֵשׁ מֵהֶם, וְאוֹמֵר (ישעיה כד:כג): וְנֶגֶד זְקֵנָיו כָּבוֹד.
Just as contempt is associated with the wicked, as in the verse we mentioned earlier "When a wicked man comes, there also comes contempt" (Mishlei 18:3), so is honor associated with the righteous. For honor resides with them and does not separate from them, and it is written: "and before his elders there is honor"(Isaiah 24:23).
וַהֲרֵי נִתְבָּאֲרוּ חֶלְקֵי הָעֲנָוָה הָרָאשִׁיִּים וּפְרָטֵיהֶם בְּכָל פְּרָטֵי הַמִּינִים הַמִּתְרַחֲבִים וְהוֹלְכִים לְפִי הַנּוֹשְׂאִים, וּלְפִי הָעִתִּים וְהַמְּקוֹמוֹת, יִשְׁמַע חָכָם וְיוֹסֶף לֶקַח (משלי א:ה).
We have explained the main divisions of humility. Their particulars are like all other such matters which expand and branch out depending on the times, places, and circumstances - "let the wise man hear and increase understanding" (Mishlei 1:5).
וְהִנֵּה זֶה וַדַּאי שֶׁהָעֲנָוָה מְסִירָה מִדֶּרֶךְ הָאָדָם מִכְשׁוֹלוֹת רַבִּים וּמְקָרֶבֶת אוֹתוֹ אֶל טוֹבוֹת רַבּוֹת, כִּי הֶעָנָיו יָחוּשׁ מְעַט עַל דִּבְרֵי הָעוֹלָם וְלֹא יְקַנֵּא בַּהֲבָלָיו, וְעוֹד שֶׁחֶבְרַת הֶעָנָיו נָאָה עַד מְאֹד וְרוּחַ הַבְּרִיּוֹת נוֹחָה הֵימֶנּוּ בְּהֶכְרֵחַ, לֹא יָבוֹא לִידֵי כַּעַס וְלֹא לִידֵי מְרִיבָה אֶלָּא הַכֹּל בְּהַשְׁקֵט, הַכֹּל בִּמְנוּחָה. אַשְׁרֵי מִי שֶׁזּוֹכֶה לְמִדָּה זוֹ, וּכְבָר אָמְרוּ (ירושלמי שבת א:ג): מָה שֶׁעָשְׂתָה חָכְמָה עֲטָרָה לְרֹאשָׁהּ עָשְׂתָה עֲנָוָה עָקֵב לְסֻלְיָתָהּ, כִּי כָל הַחָכְמָה כֻּלָּהּ לֹא יַעְרְכֶנָּה, וְזֶה בָּרוּר.
There is no doubt that humility removes many stumbling blocks from a man's path and draws him near to many good things. For the humble person will be little concerned with worldly matters and not envy its vanities. Furthermore, the company of a humble person is extremely pleasant and the public derives pleasure from him. Perforce he will not come to anger and disputes. Rather he does everything quietly and tranquilly. Fortunate is he who has merited this trait. Our sages, of blessed memory, already said: "that which wisdom made a crown on its head, humility made as the heel of its sandal" (Yerushalmi Shabbat 1:3), for all wisdom cannot compare to it. This is clear.