GEN1043 Once the evil instinct began to thrive, as we have described, among most adherents to the Torah, they had to counter it with the special abstinence defined at the beginning of this chapter [in summary, “the regimen prescribed by the Torah and the intellect for the welfare of our souls in the next world” - AJL].   Employing it, they could stand up to the instinct, until [abstinence] restored them to the right path of the Torah, which is essential to the religion and to the world.   Hence, it became necessary that there be, among the adherents to the Torah, select individuals who would be the bearers of this special abstinence and assume its conditions.   Their [example of] abstinence would then assist the adherents to the Torah when their hearts and traits inclined to low desires under the influence of the instinct.  They would serve as physicians of religion and of the souls, healing them when they strayed from honorable traits to those that lead to shame, when their evil instincts overcame their minds, and when worldly excesses distracted them from the things vital to their faith. … They [function] in the world like the sun, which spreads its light throughout the universe, above and below; it illumines the stars and [celestial] bodies, those above it as well as those below it.   So [it is with] these select individuals whom I have portrayed for you: in this world, as it says [“I will spare the whole place for their sake” (this verse].   “Had not Moshe, His chosen one, stood in the breach before Him to turn away His anger from destroying” Psalms 106:23; and in the next world, as it says: “The fruit of the righteous is a tree of life” Proverbs 11:30.  Thus Devorah said, “But those who love God will be like the sun going forth in its strength” Judges 5:31.  You will find that such abstinence was practiced by the prophets, peace be upon them, and by the pious among our predecessors in every generation …   DUTIES 795-799

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GEN1042 (Continued from [[DEUT1709]] Deuteronomy 32:47 empty GATES 315). Anybody who forsakes [even] one principle of the Torah, refusing to acknowledge it, is one who treats the Torah with impudence, such as a person who says, “What have we gained by having Torah scholars? If they amass knowledge, they do so for themselves, and we receive no share in their reward.”   These people have denied what is written in the Torah [this verse], i.e. righteous people in the city would have saved Sodom from destruction.   GATES 315-6

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GEN1044 If one has as good eye, an humble temperament, and a lowly spirit, he is of the disciples of Abraham our Father. Pirkei Avot V:22   These were truly Abraham’s characteristics. A “good eye,” we know, denotes a generous sense of benevolence, a wish to let and help others live, a joy at finding or making the world a bit happier.   Abraham’s “good eye” can be discerned in Scripture readily enough. For three strangers who happened along, we read how "Abraham hastened into the tent to Sarah, and said, ‘Make ready quickly three measure of fine meal, knead it, and make cakes.’ And Abraham ran to the herd and took a calf tender and good, and gave it to the servant; and he hastened to prepare it. …” Genesis 18:6-7 Earlier, when he defeated the four kings who had captured Lot, he gave one tenth of the war booty as tithe to Melchizedek “the cohen [i.e., priest - AJL] of God Most High.” Genesis 14:18,20 And when he needed a place of burial for his departed wife Sarah, he readily paid four hundred shekels of silver for it; he did not hesitate or haggle. Genesis 23:15-16.   An humble temperament, Abraham had too. When he came to ask the people of Heth for a burial ground for Sarah, his first words were, “I am a stranger and a sojourner with you,” although he was a venerable man of some renown. When he saw the three strangers mentioned above, he himself ran to entreat them to stay and eat, though they looked like ordinary Arabs. According to the Sages, it was the third day after his circumcision.   And when he stood before the Almighty, his heart open to plead for Sodom and Gomorrah (a further instance of his generosity), he said, “Here have I taken upon myself to speak, and I am but dust and ashes.” [this verse]. SINAI3 201

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GEN1047 Humility is the reverse of arrogance. An arrogant individual has a high opinion of himself. The humble individual thinks little of himself. Arrogance is born of conceit, humility flows from an innate sense of modesty. A humble person is free of delusions of superiority. He is aware of his achievements but does not believe that they entitled him to preferential treatment. However, humility which results from self-denigration is a harmful trait, destructive of human dignity. Humility is most virtuous when it does not distort one’s judgment of oneself. It must not be tinged with a sense of false modesty nor with a sense of inferiority. Judaism regards humility as the crown of man’s ethical stature. The Bible singles out the humbleness of Moses as his most laudable trait Numbers 12:13. The Talmud points to Hillel’s meekness as the quality most worthy of emulation Shabbat 30b.   The early biblical figures set a proper tone of modesty. When Abraham questioned the justice of G–d’s condemnation of Sodom, he made sure to disclaim any stance of arrogance, “For I am but dust and ashes” [this verse]. Jacob’s expression of gratitude for God’s help was heightened by the disarming acknowledgment that he was unworthy of such generous consideration Genesis 32:11 David rejected the rebuke of his wife, Michal, for his participation in the dance of the common people on the occasion of the arrival of the Ark of God. He protested that he would continue to be lowly in his own eyes II Samuel 6:22. BLOCH 166-7

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GEN1049 Many of the biblical figures that our Jewish teachers want us to emulate have a strong sense of their personal insignificance. Abraham, who lived more like a sheik than a poor nomadic herdsman, refers to himself as “but dust and ashes” [this verse]. Moses and Aaron, after negotiating with Pharaoh to bring the Jews out of Egypt, ask, “Who are we?”   Exodus 16:7 David poetically disparages himself, saying: “I am a worm, less than human, scorned by men, despised by people” Psalm 22:7. Such putting oneself “in one’s place” continues as a significant theme throughout Jewish literature. The early 13th century Franco-German sage Judah the Pious counsels: “One should remember that snow begins pure white but soon turns into slush. So we, too, despite our great beauty, will one day become a small heap of worm-eaten matter” Judah Hehasid, Sefer Hasidim, 305. The Spanish mystic-philosopher Nahmanides, living about the same time as Judah, gives this advice to his children: “Let your voice be low and your head bowed; let your eyes turn earthwards—every man should seem in your eyes as one greater than yourselves” Hebrew Ethical Wills. Maimonides explains this austere attitude: “Some believe that it is forbidden to take the middle way when it comes to humility. Rather, they think people should distance themselves as far as possible from the one extreme, pridefulness, and go to the other. Mishneh Torah, Hilchot Deot 2:3. For pride, says the Bible, is the great threat to Jewish character and deserves God’s punishment: “God, see every proud man and bring him low” Job 40:11. “God says, ‘I cannot endure the haughty and proud man’” Psalms 101:5 “Adonai abominates haughty people” Proverbs 16:5   The antidote to pride is humility. For centuries, our teachers have sought ways to keep us from becoming people who “Lie back on our beds, sigh, and say in our heart, ‘How great I am’” Maimon, Sarei Meah [The century’s princes]. BOROJMV 138

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GEN1046 “Rava expounded: What is the meaning of the verse, Song of Songs 7:2, How beautiful are thy feet in sandals, O’daughter of the generous one?"  How beautiful are the feet of the Israelites when they make the pilgrimage to the Bais HaMikdash [Temple -- AJL]. O’daughter of the generous one – O’daughter of Avraham Avinu ["Abraham, our father" -- AJL], who was called “the generous one” … for he was the first of all proselytes.” Talmud, Chagigah 3a. Rashi comments that the term “generous one,” is an appropriate reference to Avrahm Avinu because “He was propelled by his generous heart towards a recognition of his Creator.” This is an intriguing statement. Here, again, the Talmud makes us aware of the existence of a distinct correlation between the middos [character traits – AJL] of an individual and his ability to recognize the existence of the Creator. It was Avraham’s ability to give of himself unstintingly, coupled with his great humility, which enabled him to totally negate his own will and his own desires, making them subservient to the will of his Creator. Avraham Avinu was unencumbered by pride and egotistical haughtiness. He was, instead, the very personification of kindness, generosity, compassion, and humility, as manifested throughout the Torah narrative concerning Avraham and the Malachim [angels -- AJL] [Genesis, Chap. 18], as well as in Avraham’s remarkable, self-effacing prayer for Sodom, in which he likened himself to “dust and ashes.” [this verse]. Consequently, Avraham harbored no hidden reluctance to accept the intellectual truth concerning the existence of a Creator.   FENDEL 247

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GEN1050 One of the most pronounced characteristics which permeated the entire fabric of the personalities of the האומה אבות – the progenitors of Klall Yisroel – was their great humility.  The Rabbis observe that when Avraham stated, “I am but dust and ashes,” [this verse] in his moving pleas for the deliverance of Sodom, he manifested an exceptional degree of self-effacing humility. So, too, did Moshe and Aharon manifest extraordinary humility and restraint in their almost impossible task of leading the Israelites through the many turbulent and trying episodes which occurred during the forty years in the desert. FENDEL 145

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GEN1045 … one should be aware of one’s own insignificance when set against the panorama of the cosmos, when compared to the infinity of God…. . But, in the Jewish view, awareness of the insignificance of the individual when set against the cosmos should engender neither nihilism nor despair, but humility.   It should stimulate one to create an artful existence, a life characterized by purpose, meaning, and service to others.   Jewish thought encourages balance between pride and self-depreciation.  The mean between arrogance and self-abasement is humility.   Maimonides, Eight Chapters, Gorfinkle, ch. 4, p. 55; but compare, Maimonides, Mishneh Torah-Sefer ha-Mada, Laws of Personal Development 2:3.  Discussing the biblical citation “I am dust and ashes” [this verse] and the Talmudic statement, “Every person should consider himself or herself as if the world had been created for his or her own sake,” Sanhedrin 37a the hasidic mater, Bunam of Przysucha, taught: “Each person should have two pockets.   In each pocket he or she should carry a slip of paper on which is written one of these two citations.   As the occasion arises, one should extract and read the slip appropriate to the specific situation.   If one becomes too haughty and proud, one should be aware that “I am dust and ashes,” and if one becomes too self-abusing and depressed, then one should extract the slip that reads, “For my sake the world was created.” Buber, Tales of the Hasidim: Later Masters, pp. 249-250.   HTBAJ 88

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GEN1048 Humility. First among these [ethical tools which seek to shape our character] aids to the Godly life is humility. The greatness of God is best seen in His modesty, says R. Johanan. Megilah 31a   Humility avoids the extremes of self-effacement on the one hand, and of self-glorification on the other. Jeremiah does not consider it sinful to rejoice in achievement so long as one recognizes that all blessings flow from His gifts. The prophet only denounces the boastfulness which results from the mere acquisition of wealth, strength or wisdom. Jeremiah 9:22-23. Haggai 2:9 echoes this declaration in his statement that God is not impressed with material riches without a corresponding wealth of the spirit; to which the Psalmist 147:2 (sic?) adds strength and the Book of Proverbs 21:30 wisdom.   Among men material things are considered things that matter most; but He loves “a broken and a contrite heart” Psalms 51:19 His chief demands of man are “Justice, Mercy and Humility” Micah 6:8 Abraham spoke of himself as "but dust and ashes"; and the glory of Moses was his humility Numbers 12:3 The fact that this quality is singled out in the character of one who was the paragon of all virtues is the measure of its importance. Isaiah 66:1-2 ranks this virtue above the building of religious shrines, a belief expressed in other parts of the Bible. Deuteronomy 8:10-18; Isaiah 10:13-15; Psalms 127:1. Besides Abraham and Moses, Gideon [Who refused a crown; Judges 8:23], Saul and David are also displayed as models of meekness.   LEHRMAN 255-6

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GEN1054 The Holy One Blessed be He said to Israel: I desire you, for even when I accord greatness to you, you humble yourselves.   I gave greatness to Abraham, and he said: ‘And I am dust and ashes’” Chullin 89a   TEMIMAH-GEN 87

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