HUMILITY | ANAVAH | ענוה
PHRASE/SLOGAN
No more than my space, no less than my place
Create more space for others, yourself, and the Source of Life
Show up as needed
Hineni: Respond from connection, as part of the whole
Honest, accurate understanding of myself
Recognize your failings and correct them
Everyone and everything is Torah
Love all creatures
Stop thinking about your virtues and take your mind off your friend's faults
Don't diminish self-worth nor over value another's worth
I am dust and ashes and the world was created for me
Create more space for others, yourself, and the Source of Life
Show up as needed
Hineni: Respond from connection, as part of the whole
Honest, accurate understanding of myself
Recognize your failings and correct them
Everyone and everything is Torah
Love all creatures
Stop thinking about your virtues and take your mind off your friend's faults
Don't diminish self-worth nor over value another's worth
I am dust and ashes and the world was created for me
SOUL TRAIT (MIDDAH) SPECTRUM
ETYMOLOGY
Anavah / ענוה
- humility, meekness, modesty
- root - ענה
- to be bowed down, afflicted, tormented, oppressed, low, poor
- to answer, reply, respond
- to make dependent
- to sing (responsively, hymn, refrain, dirge)
- to be occupied, busy oneself
- humiliation, oppression, affliction, fasting
- to become or be low, humble, below something
- lowland
- gentle
- Latin: soil, earth, ground
- falling on the face/nose-ward
MUSSAR
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Humility stands on a foundation of self-esteem, and is defined by how much space you occupy—being humble means occupying your rightful space, where “space” can be physical, verbal, emotional, financial, and so on. (Week 9, Day 1)
Humility stands on a foundation of self-esteem, and is defined by how much space you occupy—being humble means occupying your rightful space, where “space” can be physical, verbal, emotional, financial, and so on. (Week 9, Day 1)
אָמַר רַבִּי חֶלְבּוֹ, אָמַר רַב הוּנָא: כׇּל הַקּוֹבֵעַ מָקוֹם לִתְפִלָּתוֹ — אֱלֹהֵי אַבְרָהָם בְּעֶזְרוֹ.
Rabbi Ḥelbo said that Rav Huna said: One who sets a fixed place for his prayer, the God of Abraham assists him. Since prayer parallels the Temple service, it is a sign of respect to set a fixed place for this sacred rite (Rabbi Yoshiyahu Pinto). The God of Abraham assists him because this pious custom evokes Abraham’s conduct.
וּכְשֶׁמֵּת, אוֹמְרִים לוֹ: ״אֵי עָנָיו, אֵי חָסִיד, מִתַּלְמִידָיו שֶׁל אַבְרָהָם אָבִינוּ״.
When he dies, those who eulogize one who set a fixed place for his prayer say about him: “Where is the humble one, where is the pious one, of the disciples of our father Abraham?” Presumably, one who sets a fixed place for prayer is a disciple of Abraham in every respect, including humility and piety (Rabbi Yoshiyahu Pinto).
וְאַבְרָהָם אָבִינוּ מְנָא לַן דִּקְבַע מָקוֹם? דִּכְתִיב: ״וַיַּשְׁכֵּם אַבְרָהָם בַּבֹּקֶר אֶל הַמָּקוֹם אֲשֶׁר עָמַד שָׁם״, וְאֵין ״עֲמִידָה״ אֶלָּא תְּפִלָּה, שֶׁנֶּאֱמַר: ״וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל״.
The Gemara asks: From where do we derive that Abraham our father set a fixed place for his prayer? The Gemara answers: As it is written: “And Abraham rose in the morning to the place where he had stood before God” (Genesis 19:27), and the verb “standing” means nothing other than prayer, as it is stated: “And Pinehas stood and prayed” (Psalms 106:30).
ד. עַל יְדֵי. קְבִיעוּת מָקוֹם לִתְפִלָּה בָּא לִידֵי עֲנָוָה וַחֲסִידוּת.
4. Through retaining a specific place for prayer, one comes to humility and piety (hassidut).
Pema Chödrön, The Wisdom of No Escape: And the Path of Loving-Kindness (1991)
When we meditate, we’re creating a situation in which there’s a lot of space. That sounds good but actually it can be unnerving, because when there’s a lot of space you can see very clearly . . . (Chp. 11: Renunciation)
When we meditate, we’re creating a situation in which there’s a lot of space. That sounds good but actually it can be unnerving, because when there’s a lot of space you can see very clearly . . . (Chp. 11: Renunciation)
Rabbi Lisa L. Goldstein, in The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (2019)
We make space for the divine attributes to emerge in our lives, thereby bringing more divinity into the world. (Fine-Tuning Our Middot as a Spiritual Practice)
We make space for the divine attributes to emerge in our lives, thereby bringing more divinity into the world. (Fine-Tuning Our Middot as a Spiritual Practice)
וא"ר אלעזר כל אדם שיש בו גסות הרוח אין עפרו ננער שנא' (ישעיהו כו, יט) הקיצו ורננו שכני עפר שכבי בעפר לא נאמר אלא שכני עפר מי שנעשה שכן לעפר בחייו
And Rabbi Elazar also says: Concerning any person who has arrogance within him, his dust, i.e., his remains in his grave, will not stir at the time of the resurrection of the dead, as it is stated: “Awake and sing for joy, you who dwell in the dust” (Isaiah 26:19). It is not stated: You who lie in the dust, which would indicate that all the dead will be awakened in the future, but rather: “You who dwell in the dust,” indicating that only one who became a neighbor to the dust in his lifetime by living with extreme humility will stir at the time of the resurrection.
Lawrence Fine, Contemplative Death in Jewish Mystical Tradition, in M. Cormack (Ed.), Sacrificing the Self: Perspectives on Martyrdom and Religion (2001)
Coming immediately after a series of prayers known as the Amidah (“Standing Prayer”), or Shemoneh Esreh (“Eighteen Blessings”), the central portion of the morning service, Tahanun is actually “a varied mosaic of biblical verses and prayers from different periods.” The technical term for this supplicatory prayer is “Falling upon the Face,” or Nefilat Appayim in Hebrew. “Falling upon the Face” was a type of prostration customary in Babylonia at the beginning of the third century, performed during the recitation of Tahanun. According to the Mishnah, the ritual of prostration before God goes back to a practice in the ancient Temple in Jerusalem: “The Levites recited the psalm. When they reached the end of the section they blew the shofar, and the people prostrated themselves. For every section the shofar was blown, and for every blowing of the shofar there was a prostration” (Tamid 7:3). (p. 93)
After its destruction by the Romans in 70 c.e ., this custom was transferred from the Temple to the synagogues. Following the Shemoneh Esreh, the opportunity was given to every individual to express heartfelt devotion to God in an entirely private and personal way. Although they began as private, unfixed prayers, eventually a collection of liturgical passages evolved, whose main themes were confession of sin, the worshiper’s unworthiness, and petitions for divine mercy. . . . the adept engages in an act of voluntary, contemplative death while reciting the Tahanun. One “hands over one’s soul” (moser et nafsho) in an act of mystical death, the purpose of which is to serve as atonement for one’s sins . . . (p. 93)
Such a person becomes “newly created” as one who has actually died and left this world. He receives the spiritual strength with which to struggle against the evil inclination, resist all further sin, and achieve new levels of inspiration by which he can comprehend the innermost mysteries of the Torah. (p. 97)
Coming immediately after a series of prayers known as the Amidah (“Standing Prayer”), or Shemoneh Esreh (“Eighteen Blessings”), the central portion of the morning service, Tahanun is actually “a varied mosaic of biblical verses and prayers from different periods.” The technical term for this supplicatory prayer is “Falling upon the Face,” or Nefilat Appayim in Hebrew. “Falling upon the Face” was a type of prostration customary in Babylonia at the beginning of the third century, performed during the recitation of Tahanun. According to the Mishnah, the ritual of prostration before God goes back to a practice in the ancient Temple in Jerusalem: “The Levites recited the psalm. When they reached the end of the section they blew the shofar, and the people prostrated themselves. For every section the shofar was blown, and for every blowing of the shofar there was a prostration” (Tamid 7:3). (p. 93)
After its destruction by the Romans in 70 c.e ., this custom was transferred from the Temple to the synagogues. Following the Shemoneh Esreh, the opportunity was given to every individual to express heartfelt devotion to God in an entirely private and personal way. Although they began as private, unfixed prayers, eventually a collection of liturgical passages evolved, whose main themes were confession of sin, the worshiper’s unworthiness, and petitions for divine mercy. . . . the adept engages in an act of voluntary, contemplative death while reciting the Tahanun. One “hands over one’s soul” (moser et nafsho) in an act of mystical death, the purpose of which is to serve as atonement for one’s sins . . . (p. 93)
Such a person becomes “newly created” as one who has actually died and left this world. He receives the spiritual strength with which to struggle against the evil inclination, resist all further sin, and achieve new levels of inspiration by which he can comprehend the innermost mysteries of the Torah. (p. 97)
בָּרִאשׁוֹנָה הָיוּ מְגַלִּין פְּנֵי עֲשִׁירִים וּמְכַסִּין פְּנֵי עֲנִיִּים מִפְּנֵי שֶׁהָיוּ מוּשְׁחָרִין פְּנֵיהֶן מִפְּנֵי בַצּוֹרֶת וְהָיוּ עֲנִיִּים מִתְבַּיְּישִׁין הִתְקִינוּ שֶׁיְּהוּ מְכַסִּין פְּנֵי הַכֹּל מִפְּנֵי כְּבוֹדָן שֶׁל עֲנִיִּים
Furthermore, at first they would uncover the faces of the wealthy who passed away and cover the faces of the poor, because their faces were blackened by famine. And the poor were embarrassed because they were buried in a different manner. The Sages instituted that everyone’s face should be covered, due to the honor of the poor.
בָּרִאשׁוֹנָה הָיוּ מוֹצִיאִין עֲשִׁירִים בְּדַרְגֵּשׁ וַעֲנִיִּים
Additionally, at first the wealthy would take the deceased out for burial on a dargash, and the poor would take the deceased out
בִּכְלִיכָה וְהָיוּ עֲנִיִּים מִתְבַּיְּישִׁין הִתְקִינוּ שֶׁיְּהוּ הַכֹּל מוֹצִיאִין בִּכְלִיכָה מִפְּנֵי כְּבוֹדָן שֶׁל עֲנִיִּים
on a plain bier made from poles that were strapped together, and the poor were embarrassed. The Sages instituted that everyone should be taken out for burial on a plain bier, due to the honor of the poor.
בָּרִאשׁוֹנָה הָיְתָה הוֹצָאַת הַמֵּת קָשָׁה לִקְרוֹבָיו יוֹתֵר מִמִּיתָתוֹ עַד שֶׁהָיוּ קְרוֹבָיו מַנִּיחִין אוֹתוֹ וּבוֹרְחִין עַד שֶׁבָּא רַבָּן גַּמְלִיאֵל וְנָהַג קַלּוּת רֹאשׁ בְּעַצְמוֹ וְיָצָא בִּכְלֵי פִשְׁתָּן וְנָהֲגוּ הָעָם אַחֲרָיו לָצֵאת בִּכְלֵי פִשְׁתָּן אָמַר רַב פָּפָּא וְהָאִידָּנָא נְהוּג עָלְמָא אֲפִילּוּ בְּצַרְדָּא בַּר זוּזָא:
Likewise, at first taking the dead out for burial was more difficult for the relatives than the actual death, because it was customary to bury the dead in expensive shrouds, which the poor could not afford. The problem grew to the point that relatives would sometimes abandon the corpse and run away. This lasted until Rabban Gamliel came and acted with frivolity, meaning that he waived his dignity, by leaving instructions that he be taken out for burial in linen garments. And the people adopted this practice after him and had themselves taken out for burial in linen garments. Rav Pappa said: And nowadays, everyone follows the practice of taking out the dead for burial even in plain hemp garments [tzerada] that cost only a dinar.
וְהָאִ֥ישׁ מֹשֶׁ֖ה ענו [עָנָ֣יו] מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ (ס)
Now Moses was a very humble man, more so than any other man on earth.
ענו. שָׁפָל וְסַבְלָן:
ענו means, humble and patient.
Rabbi David Jaffe, Changing the World from the Inside Out: A Jewish Approach to Personal and Social Change (2016)
What is the silence of humility? . . . Moses is able to experience the emotional discomfort of insult without moving into reaction. This lack of reactivity gives him the emotional space to understand the pain of his detractors and see their insults in context. The silence of humility is a stillness born of deep understanding and empathy, even for one’s detractors. A broad perspective is another aspect of this stillness. (Chp. 6 - Responding to the Call: Anavah/Humility)
What is the silence of humility? . . . Moses is able to experience the emotional discomfort of insult without moving into reaction. This lack of reactivity gives him the emotional space to understand the pain of his detractors and see their insults in context. The silence of humility is a stillness born of deep understanding and empathy, even for one’s detractors. A broad perspective is another aspect of this stillness. (Chp. 6 - Responding to the Call: Anavah/Humility)
Rabbi Micha Berger, in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
When we're conversing with someone, do we spend the whole time searching for launching points for what we want to say? Or, do we actually listen to appreciate what they are trying to relate? The first stance is the hubris of believing that what we have to say and contribute is primary; certainly my insight is brighter, my interpretation more inspiring, and my perspective more valuable. The root of the Hebrew word for humility (anava) is la’anot, which means “to answer.” When the humble person speaks, he participates as one component of the whole. He truly responds. (Week 35, Day 4)
When we're conversing with someone, do we spend the whole time searching for launching points for what we want to say? Or, do we actually listen to appreciate what they are trying to relate? The first stance is the hubris of believing that what we have to say and contribute is primary; certainly my insight is brighter, my interpretation more inspiring, and my perspective more valuable. The root of the Hebrew word for humility (anava) is la’anot, which means “to answer.” When the humble person speaks, he participates as one component of the whole. He truly responds. (Week 35, Day 4)
(יט) וַיְהִי֙ ק֣וֹל הַשּׁוֹפָ֔ר הוֹלֵ֖ךְ וְחָזֵ֣ק מְאֹ֑ד מֹשֶׁ֣ה יְדַבֵּ֔ר וְהָאֱלֹהִ֖ים יַעֲנֶ֥נּוּ בְקֽוֹל.
(19) There was the sound of the shofar growing continually stronger exceedingly; Moses would speak and God would respond to him with a voice [thunder].
וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃
Some time afterward, God put Abraham to the test. He said to him, “Abraham,” and he answered, “Here I am.”
הנני. כָּךְ הִיא עֲנִיָּתָם שֶׁל חֲסִידִים, לְשׁוֹן עֲנָוָה הוּא וּלְשׁוֹן זִמּוּן:
הנני HERE AM I — Such is the answer of the pious: it is an expression of meekness and readiness (Midrash Tanchuma, Vayera 22).
Rabbi Dr. Hillel Goldberg, The Fire Within: The Living Heritage of the Mussar Movement (1987)
Once, at a wedding celebration, the first speaker--an honored citizen of Vilna--fumbled his speech. Rabbi Nachum Zev, an outstanding orator, was scheduled to speak next, but refused. He later told disciples that he did not wish to stand out at the expense of the first speaker. . . . Humility is double honesty: I know that I outshine someone else in a certain respect; I also know that Hashem outshines me infinitely, so on what basis am I permitted to call attention to myself? (pp. 82-83)
Once, at a wedding celebration, the first speaker--an honored citizen of Vilna--fumbled his speech. Rabbi Nachum Zev, an outstanding orator, was scheduled to speak next, but refused. He later told disciples that he did not wish to stand out at the expense of the first speaker. . . . Humility is double honesty: I know that I outshine someone else in a certain respect; I also know that Hashem outshines me infinitely, so on what basis am I permitted to call attention to myself? (pp. 82-83)
Rabbi Leib Chasman (1867–1931), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
One who denies one’s strengths is not humble, but rather a fool. Rather, a humble person is one who understands that all his strengths and accomplishments are a gift from heaven. The more a person recognizes this, the more humble he is. (Week 35, Day 7)
One who denies one’s strengths is not humble, but rather a fool. Rather, a humble person is one who understands that all his strengths and accomplishments are a gift from heaven. The more a person recognizes this, the more humble he is. (Week 35, Day 7)
Rabbi David Jaffe, Changing the World from the Inside Out: A Jewish Approach to Personal and Social Change (2016)
Lowliness implies having an appreciation for the grandeur and vastness of the universe. If I think too much of myself, my grandiose self-image can literally block me from seeing others and the world around me. I don’t think too much of myself not because of low self-esteem, but in relation to how clearly I see the vast universe and my place in it. In fact, low self-esteem is a perversion of humility. (Chp. 6 - Responding to the Call: Anavah/Humility)
Lowliness implies having an appreciation for the grandeur and vastness of the universe. If I think too much of myself, my grandiose self-image can literally block me from seeing others and the world around me. I don’t think too much of myself not because of low self-esteem, but in relation to how clearly I see the vast universe and my place in it. In fact, low self-esteem is a perversion of humility. (Chp. 6 - Responding to the Call: Anavah/Humility)
ואמר פרי ההסתפקות המנוחה. רענני. השפלות האהבה:
170. The fruits of contentment are ease, and those of humility esteem.
Rabbi Menahem Nahum of Chernobyl (Meor Eynayim), Upright Practices (Hanhagot Yesharot), in A. Green (Trans.), Menahem Nahum of Chernobyl: Upright Practices, The Light of the Eyes (1982)
12. Keep away from having your head turned; accept not a drop of human praise. Praise that you receive from people is to be considered a great liability. Those who speak ill of you are in fact doing you a great favor. Your intent should be only for the sake of His great name, to do that which is pleasing to Him. (p. 33)
Do not glorify yourself, however great your learning or your good deeds, your wealth or your fine qualities. Glory belongs only to God. . . . If people should come to praise you, do not let it lead you to self-importance. Rather give praise constantly to God, to Him who created you out of nothing and brought you into being. It is He who sustains you from your mother's womb unto the very day of your death. Were the Creator's concern to depart from you for but a moment, you would not survive that moment in the world. (p. 41)
12. Keep away from having your head turned; accept not a drop of human praise. Praise that you receive from people is to be considered a great liability. Those who speak ill of you are in fact doing you a great favor. Your intent should be only for the sake of His great name, to do that which is pleasing to Him. (p. 33)
Do not glorify yourself, however great your learning or your good deeds, your wealth or your fine qualities. Glory belongs only to God. . . . If people should come to praise you, do not let it lead you to self-importance. Rather give praise constantly to God, to Him who created you out of nothing and brought you into being. It is He who sustains you from your mother's womb unto the very day of your death. Were the Creator's concern to depart from you for but a moment, you would not survive that moment in the world. (p. 41)
בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי.
Ben Zoma says: Who is the wise one? He who learns from every person, as it says, "I have acquired understanding from all my teachers" (Psalms 119:99).
Rabbi Shlomo Wolbe (1914–2005), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
With the ability to take lessons from the world around us, there is no room for the concept of pride! If I do something good, I can fall prey to taking pride in it. But if I take it as a lesson about how to do something positive—I didn’t do anything that warrants pride, for I am only taking a lesson! And when I am operating from a position of taking lessons, I am always inclined to see how the action could have been improved. (Week 35, Day 3)
With the ability to take lessons from the world around us, there is no room for the concept of pride! If I do something good, I can fall prey to taking pride in it. But if I take it as a lesson about how to do something positive—I didn’t do anything that warrants pride, for I am only taking a lesson! And when I am operating from a position of taking lessons, I am always inclined to see how the action could have been improved. (Week 35, Day 3)
לִפְנֵי־שֶׁ֥בֶר גָּא֑וֹן וְלִפְנֵ֥י כִ֝שָּׁל֗וֹן גֹּ֣בַהּ רֽוּחַ׃
Pride goes before ruin, arrogance before failure.
הָרִאשׁוֹנָה - הַכּוֹלֶלֶת הַכֹּל הִיא מִדַּת הָעֲנָוָה מִפְּנֵי שֶׁהִיא תְּלוּיָה בַּכֶּתֶר שֶׁהֲרֵי הִיא מִדָּה עַל כָּל הַמִּדּוֹת וְאֵינָהּ מִתְעַלִּית וּמִתְגָּאָה לְמַעְלָה אָמְנָם יוֹרֶדֶת וּמִסְתַּכֶּלֶת לְמַטָּה תָּדִיר, וְזֶה מִשְּׁנֵי טְעָמִים: הָאֶחָד שֶׁהוּא בּוֹשׁ לְהִסְתַּכֵּל בְּסִבָּתוֹ אֶלָּא מַאֲצִילוֹ מַבִּיט בּוֹ תָּמִיד לְהֵטִיבוֹ וְהוּא מַבִּיט בַּתַּחְתּוֹנִים. כָּךְ הָאָדָם צָרִיךְ שֶׁיֵּבוֹשׁ מִלְּהִסְתַּכֵּל לְצַד מַעְלָה לְהִתְגָּאוֹת אֶלָּא תָּדִיר יִסְתַּכֵּל לְצַד מַטָּה לְהַפְחִית עַצְמוֹ כָּל מַה שֶׁיּוּכַל. וַהֲרֵי הַמִּדָּה הַזֹּאת הִיא תְּלוּיָה דֶּרֶךְ כְּלָל בָּרֹאשׁ שֶּׁאֵין הָאָדָם מִתְגָּאֶה אֶלָּא בַּהֲרָמַת רֹאשׁוֹ כְּלַפֵּי מַעְלָה וְהֶעָנִי מַשְׁפִּיל רֹאשׁוֹ לְמַטָּה. וַהֲרֵי אֵין סַבְלָן וְעָנָו כֵּאלֹהֵינוּ בְּמִדַּת הַכֶּתֶר שֶׁהוּא תַּכְלִית הָרַחֲמִים וְלֹא יִכָּנֵס לְפָנָיו שׂוֹם פְּגַם וְלֹא עָוֹן וְלֹא דִּין וְלֹא שׁוּם מִדָּה מוֹנַעַת מִלְּהַשְׁגִּיחַ וּלְהַשְׁפִּיעַ וּלְהֵיטִיב תָּדִיר. כָּךְ צָרִיךְ הָאָדָם שֶׁשּׁוּם סִבָּה שֶׁבָּעוֹלָם לֹא תִּמְנָעֵהוּ מִלְּהֵטִיב וְשׂוּם עָוֹן אוֹ מַעֲשֵׂה בְּנֵי אָדָם בִּלְתִּי הָגוּן לֹא יִכָּנֵס לְפָנָיו כְּדֵי שֶׁיְּעַכְּבֵהוּ מִלְּהֵיטִיב לְאוֹתָם הַצְּרִיכִים טוֹבָתוֹ בְּכָל עֵת וּבְכָל רֶגַע. וּכְמוֹ שֶׁהוּא יֹשֵׁב וְזָן מִקַּרְנֵי רְאֵמִים וְעַד בֵּיצֵי כִנִּים וְאֵינוֹ מְבַזֶּה שׁוּם בְּרִיָּה שֶׁאִלּוּ יְבַזֶּה הַבְּרוּאִים מִפְּנֵי פְחִיתוּתָם לֹא יִתְקַיְּמוּ בָעוֹלָם אֲפִלּוּ רֶגַע, אֶלָּא מַשְׁגִּיחַ וְנוֹתֵן רַחֲמָיו עַל כֻּלָּם. כָּךְ צָרִיךְ שֶׁיִּהְיֶה הָאָדָם מֵטִיב לַכֹּל וְלֹא יִתְבַּזֶּה שׁוּם נִבְרָא לְפָנָיו אֶלָּא אֲפִלּוּ בְּרִיָּה קֹלָהּ שֶׁבַּקַּלִּים תִּהְיֶה מְאֹד חֲשׁוּבָה בְעֵינָיו וְיִתֵּן דַּעְתּוֹ עָלֶיהָ וְיֵיטִיב לְכָל הַמִּצְטָרֵךְ אֶל טוֹבָתוֹ, וְזוֹ מִדָּה תְּלוּיָה בַּכֶּתֶר בְּסוֹד הָרֹאשׁ דֶּרֶךְ כְּלָל:
The first: The trait of humility - which includes everything - because it is dependent on the Crown. As behold, It is a trait over all of the Traits, but it does not raise itself and become proud above [the others]. Indeed, It goes down and always looks downwards. And that is from two reasons: The one is that It is embarrassed to look at Its Cause, rather Its Emanator always looks down upon It to benefit It; and It looks down to the lower ones. So [too,] must a person be embarrassed from staring upwards, to be proud. Rather, he must always stare downwards, to diminish himself all that he can. And behold, this trait is generally dependent upon the head of a man. As a man only shows his pride with the lifting of his head upwards, whereas the poor person lowers his head downwards. And behold, there is none as tolerant and humble as our God with the trait of the Crown, such that He is the epitome of mercy. And there is no defect nor iniquity nor judgement nor any other trait that intervenes in front of Him, that prevents [Him] from surveying, flowing and bestowing good constantly. So must a person [be], that no cause in the world prevent him from bestowing good; and that no iniquity or improper act of people intervene in front of him in order to impede him from bestowing good from those that need his good at any time and at any instant. And [just] like He sits and nourishes 'from the antelope's horns to the lice's eggs,' and does not disgrace any creature - as if He were to disgrace the creatures because of their smallness, they would not exist in the world even for an instant - but [He] rather supervises and gives His mercies upon them all; so must a man be, to bestow good to all and not to have any creature disgraced in front of him. Rather, even the puniest of the puny creatures [should] be very important in his eyes, and he [should] put his mind to it; and bestow good to all that need his good. And this trait is dependent on the Crown, in the secret of the Head as a whole.
דרש רב עוירא ואיתימא רבי אלעזר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם גבוה רואה את הגבוה ואין גבוה רואה את השפל אבל מדת הקב"ה אינו כן הוא גבוה ורואה את השפל שנא' (תהלים קלח, ו) כי רם ה' ושפל יראה
Rav Avira interpreted a verse homiletically, and some say that Rabbi Elazar interpreted as follows: Come and see that the attribute of the Holy One, Blessed be He, is not like the attribute of flesh and blood. The attribute of flesh and blood is that the elevated sees the elevated, but the elevated does not see the lowly. But the attribute of the Holy One, Blessed be He, is not like that. He is elevated but sees specifically the lowly, as it is stated: “For though the Lord is high, yet regards He the lowly” (Psalms 138:6).
ואמר ר' אלעזר כל אדם שיש בו גסות הרוח שכינה מיללת עליו שנאמר (תהלים קלח, ו) וגבוה ממרחק יידע
And Rabbi Elazar says: Concerning any person who has arrogance within him, the Divine Presence wails over him. As it is stated: “For though the Lord is high, yet regards He the lowly, and from the haughty He is pained from afar” (Psalms 138:6).
הָאֶחָד - הוּא לְכַבֵּד כָּל הַנִּבְרָאִים כֻּלָּם, אַחַר שֶׁיַּכִּיר מַעֲלַת הַבּוֹרֵא אֲשֶׁר יָצַר הָאָדָם בְּחָכְמָה, וְכֵן כָּל הַנִּבְרָאִים חָכְמַת הַיּוֹצֵר בָּהֶם, וְיִרְאֶה בְעַצְמוֹ שֶׁהֲרֵי הֵם נִכְבָּדִים מְאֹד מְאֹד, שֶׁנִּטְפַּל יוֹצֵר הַכֹּל הֶחָכָם הַנַּעֲלֶה עַל כָּל בִּבְרִיאָתָם, וְאִלּוּ יְבַזֶּה אוֹתָם חַס וְשָׁלוֹם נוֹגֵעַ בִּכְבוֹד יוֹצְרָם. וַהֲרֵי זֶה יִדְמֶה אֶל חָכָם צוֹרֵף, עָשָׂה כְּלִי בְּחָכְמָה גְּדוֹלָה וְהָרְאָה מַעֲשֵׂהוּ אֶל בְּנֵי אָדָם, וְהִתְחִיל אֶחָד מֵהֶם לְגַנּוֹתוֹ וּלְבַזּוֹתוֹ, כַּמָּה יַגִּיעַ מֵהַכַּעַס אֶל הֶחָכָם הַהוּא מִפְּנֵי שֶׁמְּבַזִּין חָכְמָתוֹ בִּהְיוֹתָם מְבַזִּים מַעֲשֵׂה יָדָיו. וְאַף הַקָּדוֹשׁ בָּרוּךְ הוּא יֵרַע בְּעֵינָיו אִם יְבַזּוּ שׁוּם בְּרִיָּה מִבְּרִיּוֹתָיו, וְזֶה שֶׁכָּתוּב (תְּהִלִּים קד, כד): "מָה רַבּוּ מַעֲשֶׂיךָ ה'". לֹא אָמַר "גָּדְלוּ" אֶלָּא "רַבּוּ" לָשׁוֹן "רַב בֵּיתוֹ" (אֶסְתֵּר א, ח) חֲשׁוּבִים מְאֹד, "כֻּלָּם בְּחָכְמָה עָשִׂיתָ" , וְאַחַר שֶׁנִּטְפְּלָה חָכְמָתְךָ בָּהֶם רַבּוּ וְגָדְלוּ מַעֲשֶׂיךָ, וְרָאוּי לְאָדָם לְהִתְבּוֹנֵן מִתּוֹכָם חָכְמָה, לֹא בִּזָּיוֹן.
The first: It is to completely honor all of the creatures. Since he recognizes the virtue of the Creator that created man with wisdom - and the wisdom of the Creator is likewise in all of the creatures - and he, himself, sees that they are very, very honored; as the Creator of all, the virtuous Wise One, dealt with them in their creation. And if he disgraces them, God forbid, he touches on the honor of their Creator. And behold, this is similar to a wise smith - he made a vessel with great wisdom and he showed his creation to people. And one of them began to denounce it and to disgrace it. How much anger will come to that wise one - since they are disgracing his wisdom, in that they are disgracing the work of his hands. And so, too, will it be bad in the eyes of the Holy One, blessed be He, if they disgrace any creation of His creations. And this is [the meaning of] that which is written (Psalms 104:24), "How many are Your creations, Lord" - it does not state, "great," but rather, "many (rabu)," an expression [like], "the important one (rav) of the house" (Esther 1:8), [meaning] they are very important - "You made all of them with wisdom": And since Your wisdom has been involved with them, Your works become important and great. And [so,] it is fitting for a person to contemplate wisdom in them, not disgrace.
ל. כְּשֶׁבָּא לְךָ אֵיזֶה גַּדְלוּת, תִּדְאַג מִפֻּרְעָנוּת.
30. When any conceit comes to you, be concerned from calamity (befalling you) (t.n. See also Likutay Moharan Torah 168).
לג. גַּאֲוָה הוּא סִימָן עַל שֶׁבֶר, חַס וְשָׁלוֹם.
33. Arrogance is a sign of (or for) downfall, God forbid.
בַּ֭יהוָה תִּתְהַלֵּ֣ל נַפְשִׁ֑י יִשְׁמְע֖וּ עֲנָוִ֣ים וְיִשְׂמָֽחוּ׃
I glory in the Eternal; let the lowly hear it and rejoice.
ה. עַל יְדֵי עֲנָוָה תְּפִלָּתוֹ נִשְׁמַעַת, וּכְאִלּוּ הִקְרִיב כָּל הַקָּרְבָּנוֹת.
5. Through humility one's prayer is heard, and it is as if he had offered all the sacrifices.
ו. עַל יְדֵי עֲנָוָה מוֹסִיפִין לוֹ גְּדֻלָּה עַל גְּדֻלָּתוֹ.
6. Through humility, additional greatness is added to one's greatness.
ח. עַל יְדֵי עֲנָוָה אֵין מְדַקְדְּקִין אַחַר מַעֲשָׂיו.
8. Through humility, one's deeds are not scrutinized.
י. כְּשֶׁאַתָּה רוֹאֶה שֶׁעֲנָוָה נִתְרַבָּה בָּעוֹלָם, תְּצַפֶּה לְרַגְלֵי דִּמְשִׁיחָא.
10. When you see that humility is increasing in the world, be expectant for the footsteps of the Messiah.
יא. עַל יְדֵי עֲנָוָה נִתְבַּטֵּל פַּחַד הָאוֹיְבִים.
11. Through humility, fear of enemies is annulled (t.n. See also item #15).
יג. עַל יְדֵי עֲנָוָה הַכֹּל עִמּוֹ בְּשָׁלוֹם.
13. Through (one's having) humility, everyone is at peace with him.
טו. מִי שֶׁיֵּשׁ לוֹ הַכְנָעָה, אֵין לוֹ מוֹרָא, כְּאִלּוּ יוֹשֵׁב בְּמָצוֹר.
15. One who has the quality of submission, does not have fear, as if he were sitting in a fortress (t.n. See previous #11).
יז. עַל יְדֵי עֲנָוָה נִתְגַּדֵּל, גַּם אֵינוֹ נוֹפֵל מִמַּדְרֵגָתוֹ.
17. Through humility one becomes great, also he does not fall from his level.
כא. אֵין הָעוֹלָם מִתְקַיֵּם אֶלָּא עַל מִי שֶׁמֵּשִׂים עַצְמוֹ כְּאַיִן.
21. The world is only sustained by one who makes himself as nothing.
א. אֵין מָשִׁיחַ בָּא, עַד שֶׁיִּכְלֶה [כָּל] גַּאֲוָה מִן הָעוֹלָם.
1. The Messiah will not come until all the arrogance in the world ceases.
ה. עַל־יְדֵי גַּאֲוָה בָּא לְפַחַד.
5. Through arrogance, one comes to be frightened.
ט. מִי שֶׁמּוֹשִׁיעַ לַעֲנִיִּים, יֵשׁ בּוֹ כּחַ בְּהִסְתַּכְּלוּת עַל בַּעֲלֵי־גַאֲוָה לְהַשְׁפִּיל אוֹתָם.
9. One who saves poor people has power in his gaze on arrogant people to humble them.
יג. עַל־יְדֵי גַּאֲוָה נוֹפֵל מֵאֱמוּנָתוֹ.
13. Pride causes a loss of faith.
יד. עַל־יְדֵי גַּאֲוָה נִסְגָּר הַלֵּב וְעֵינֵי הָאָדָם מִלְּהַבִּיט בִּפְלָאוֹת [בִּפְעוּלַת] הַשֵּׁם יִתְבָּרַךְ, לְיִרְאָה מִלְּפָנָיו.
14. Pride blocks one's heart and eyes from perceiving the Blessed God's wonders and from experiencing awe before Him.
יח. סְגֻלָּה לְגַאֲוָה – שֶׁיִּסְתַּכֵּל עַל הַשָּׁמַיִם.
18. Conducive to (overcoming) arrogance; to look at the sky.
כ. כָּל הַמִּתְיַהֵר – חָכְמָתוֹ וּנְבוּאָתוֹ מִסְתַּלֶּקֶת.
20. Anyone who is conceited; his wisdom and prophecy (possibly: intuition) depart.
כב. אִי אֶפְשָׁר לְגֵאֶה לְהַשְׁפִּיל דַּעְתּוֹ וּבָא לִידֵי שִׁכְחָה.
22. An egotist [someone beautiful] is unable to humble his self-regard and will come to forgetfulness.
כד. לְפִי צרֶךְ הָעִנְיָן יֵשׁ הֶתֵּר בַּדָּבָר לַעֲשֹוֹת דָּבָר, הַנִּרְאֶה כְּאִלּוּ מִתְגָּאֶה.
24. Depending upon the necessity of the matter, it may be permissible to act in a way which appears arrogant.
לא. עָנִי שֶׁהוּא שְׁפַל־רוּחַ, אַף־עַל־פִּי שֶׁאֵינוֹ נוֹתֵן צְדָקָה, הוּא טוֹב מֵעָשִׁיר בַּעַל־גַּאֲוָה, אַף־עַל־פִּי שֶׁנּוֹתֵן צְדָקָה.
31. A poor man of humble spirit, even though he doesn't give charity, he is better than a prideful rich man, even though he gives charity.