GEN1135 The Hebrew root tz-n-[ayin], usually translated as “modesty,” actually means “to be private, to do something in seclusion.” For example, the Talmud records that R. Hiyya b. Abba uses the term when he wishes to differentiate between solitary and communal prayer Taanit 16a. R. Yohanan of Anatot, opposing the free-for-all atmosphere of the Talmudic academy, claims that private study enables us to retain more Yerushalmi Berachot 5:1 and cites this verse to prove it: “With the secluded is wisdom.” Proverbs 11:12. In his discussion of Jewish mourning customs, R. Yohanan rules that, while outward displays of grieving should cease on Shabbat, private sorrowing may continue even on this sacred day Mo’ed Katan 24a. We read a striking example of tzeniyut in a comment that a woman tells her daughter: “Why are you not more secretive when carrying on your sexual affairs?” Bava Batra 58a   More than a millennium later, the Hasidic sage Nahman of Bratzlav, describing how he prays, uses the same Hebrew terminology: “When everyone is around me, that is when I seclude myself with God” Mykoff, The Empty Chair. Privacy played a role in some of the most important events in the lives of our biblical patriarchs. Before Abraham made his heart-breaking climb up Mount Moriah to sacrifice Isaac, he told his two servants to wait below with the donkeys so he and his son could be alone [this verse]. During the mysterious night before Jacob’s reunion with his brother Esau, “he was left alone, and a ‘man’ wrestled with him until the coming of dawn” Genesis 32:25. As we all know, the “man” was really an angel who changed Jacob’s name to Israel.   Ever since that secluded hour, our entire people has been called Israel. BOROJMV 150-1.