DEUT151 The Biblical verse, "I stood between God and you" (this verse) was interpreted by a hasidic master to mean that the "I," the ego, often stands between God and us, obstructing the divine – human relationship. (Quoted in Martin Buber, Tales of the Hasidim, Early Masters, p. 149). Indeed, many authors of Jewish ethical works considered the ego to be a potential obstacle, not only to one's relationship with God, but to any and all relationships. It is no wonder, therefore, that arrogance is considered a dangerous moral vice, obstructive in the formation of relationships, and replete with destructive potentialities. For example, in his talmudic commentary, Samuel Edels ("Maharsha") wrote that just as humility is the most exalted moral virtue, pride is the most dangerous moral vice. Commentary to Talmud, Sanhedrin 88b. The medieval Spanish scholar, Jonah Gorandi, describes human arrogance as the primary cause of most sins. Commentary on Ethics of the Fathers, 4;4, 60. Midrashic literature characterizes the flood generation, the Tower of Babel generation, and the inhabitants of the wicked city of Sodom as arrogant, linking their arrogance to their destruction. Seder Eliyahu Rabbah, chap. 29, p. 158. According to a midrashic source, unbridled pride is a threat to the very existence of the world. Ibid., chap. 16, p. 74. "Pride precedes destruction and a haughty spirit goes before a fall." Says Proverbs (16:18).

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DEUT152 See [[GEN854]] Genesis 15:16 iniquity DORFFDRAG 66

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DEUT153 There is a verse in the Ten Commandments which can be translated: "You shall not make yourself an idol, the entire likeness of that which is in Heaven above" [this verse]. The Ba'al Akedah (Rabbi Isaac ben Moses Arama, 1420-1493, author of Akedath Yitzhak) explains: If at any time a man deems himself completely heavenly or spiritual, he has in effect made himself into an idol. If you deny yourself all physical pleasures and attempt to reject your basic humanity, you are climbing too high; you are imagining yourself a deity. If you are all spirit, you lose the common touch, and will share nothing with your fellow human beings. Now, the Torah does command us to be holy (Leviticus 11:44, 45; 19:2; 20:26). This denotes, however, that we as human beings must sanctify our physical life, our earthly activities. For, continues Scripture, "I, the Lord, am Holy." I, the Lord, alone am truly and completely holy–completely transcendent, entirely spiritual, utterly set apart. The holiness that the Almighty requires of us, though, is a human holiness: hallow your activities on earth, sanctify your every day, normal life. Be a man and be holy.

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DEUT154 See [[GEN720]] Genesis 9:6 shed OXFORD 475-6

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DEUT155 See [[EXOD684]] Exodus 22:23 your OXFORD 39

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DEUT156 (Continued from [[LEV1052]] Leviticus 25:35 uphold AHAVCH 108-110) One must trust that by obeying God's will with one's money, one will suffer no harm. Instead, one's possessions will be blessed with increase, as it is said [this verse]. What is true of charity is true of chesed, as we have shown in our previous chapters. So even if one did gain the reputation of being wealthy, and his communal assessments were therefore increased by a certain amount each year, you should not be swayed by such a consideration, for God will surely repay the damage he suffered in performing the mitzvah. Besides, consider this situation: a person became aware of an investment which would yield him thousands of dollars per year. As a result, however, he would gain the reputation of being rich, and his annual communal assessments and the like will be increased by several dollars. Would he forgo the investment so as to appear less affluent and thereby escape the increase in his contributions? If he did, everyone would consider him a fool. This is how such arguments appear in our case. Is it worthwhile to forfeit eternal life for the sake of a few grains of silver? Eternal life is earned thereby, because every time one makes such a loan to his neighbor he fulfills a positive Torah commandment, and the reward for mitzvoth is infinite. The lender will be worthy to shelter in the "wings" of the Holy One, blessed be He, in the world to come, as Chazal have declared.

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DEUT157 See [[LEV1109]] Leviticus 26:3 If LEHRMAN 173

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DEUT158 See [[EXOD398]] Exodus 20:10 cattle GREENBERG 77

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DEUT159 See [EXOD886]] Exodus 23:12 rest OXFORD 428

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DEUT160 Hard work is in itself an admirable trait. … But we must admit that this fine trait can be overdone. The Torah is concerned that man may be reduced to a mere working machine. To this end, the Ten Commandments specifically give the Sabbath day as a day of rest for everyone – ourselves, our animals and our servants [this verse]. The Torah further tells us that we are not to give our servants "crushing work," Leviticus 25:43 and this ethical principle applies to ordinary workers as well. Sefer Ha-Hinnukh 346. Where do we draw the line between admirable and excessive work? According to Jewish law, this distinction is not based primarily on how much exertion is involved. The nature of the work is just as important. In particular, we have to be careful not to assign work that is gratuitous or demeaning

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