YeshivaThe torah world Gateway
Beit Midrash
- Jewish Laws and Thoughts
- Personality Development
- Pathways in Personality Development
The Torah study is dedicatedin the memory of
Asher Ben Haim
An arrogant person places himself above others, considers himself superior, and wants others to honor him and admire his virtues. His standing in the eyes of other people is what matters to him; this is what he is sensitive to and what causes him tension. He is offended when others do not give him what he sees as his due respect. This insults and angers him and causes him to become embittered.
One who pursues honor is caught up in his own self-image - in his own eyes and in the eyes of others, and instead of occupying himself with positive and beneficial matters, he occupies himself with thoughts of how every act he performs can strengthen his image. What matters to him is not how to be good, but how to appear good.
Pathways in Personality Development (52)
Rabbi Zalman Baruch Melamed
21 - 21. The Dangers of Pride
22 - 22. Pride and Humility
23 - 23. Anger
Load More
There are proud people who do not care what others think about them, who simply ignore everybody. Such a person considers himself smarter than everybody else. He is not willing to take others into consideration or to ask advice of others. His pride cuts him off, and even when he is aided by others, he is incapable of thanking them. The self-confidence he displays is not genuine, it is just a show.
"R' Alexandri said: Every man in whom there is haughtiness of spirit, will be disturbed by the slightest wind will." "R' Judah said in Rab's name: Whoever is boastful, if he is a Sage, his wisdom departs from him; if he is a prophet, his prophecy departs from him." This is not true of humility, which is the foundation of all other good traits.
Through humility a person merits Torah: "The words of the Torah endure only with him who is meek-minded." "It is not in heaven" - i.e., the Torah does not stay with one who has a haughtiness of spirit. Why did Judah merited kingship? Because of his humility. King Saul also merited kingship because of his humility.
Arrogance, haughtiness - these traits awaken resistance. They disturb others. Humility, on the other hand, awakens fondness, favor, pleasantness. A humble person does not compete with others. He does not wish to stand out, to try to be more than others. He is happy with his lot and thankful for everything he has.
A humble person is even made happy by the good fortune of others. Their virtues do not cause him discomfort, and therefore they have no second thoughts about assisting him, elevating him, granting him important positions, for he will accept the responsibility with humility, and will fulfill it for the sake of the general good - not for himself.
We find, then, that humility is not characterized by a sense of nothingness, despair, and sadness. A humble person recognizes his virtues, yet he does not attribute them to himself. He knows that God is the one who gives him the strength to do great things. The more virtues he acquires, the more humble he becomes, and he feels himself all the more obligated to thank God for all the good he has been given. Therefore, he is filled with the joy and strength which comes from trusting in God.
A proud person, on the other hand, attributes all greatness to himself, thus isolating himself. He does not feel as if it is God who gives him strength, and therefore he lacks confidence and is liable to fall. He does not have peace of mind, and his happiness is not true happiness.
---
Some of the translated talmudic sources in the above article might have been taken from, or based upon, Davka's Soncino Judaic Classics Library (CD-Rom).
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Rabbis in Midrash
Lessons
fast navigation
P'ninat Mishpat P'ninat Mishpat: Realtor’s Fee on Large Commercial Building – part I
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 85031 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: The Goal of an Agricultural Yeshiva – part I
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 263 (address at the laying of the cornerstone of the Yeshiva Chakla’it in Kfar Haroeh)
Re'e NEVER EXTREME EXCEPT ISRAEL
Parshat Re'eh
Judaism is against extremism, so how can we understand the seemingly extreme statements found in our sages in favor of living in the Land of Israel and against living in Chutz laAretz? The article deals with the seeming contradiction between the strength of Free-Will and the strength of being influenced by our surroundings.
Ekev DANCE FOR ISRAEL- FOR YOUR BENEFIT
Parshat Eikev
Description: The 7 Haftarot we read after Tisha B'Av ("Shiva D'Nichemta") surely get us excited that they're coming TRUE, and awaken us to yearn, dance & join the return to Zion! The short article also deals with the problems and solutions facing the American Jewish community as discussed at a recent panel, as well as the question why Jews come from America to Israel to help when we face problems, but Israelis don't come to aid Jews in America when they face anti-Semitism.
P'ninat Mishpat P'ninat Mishpat: Complaints about Contractor’s Work – part II
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
(based on ruling 83037.1 of the Eretz Hemdah-Gazit Rabbinical Courts)
Chemdat Yamim Moreshet Shaul: Twin Foundations
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
Based on Siach Shaul, Pirkei Machshava V’Hadracha p. 690
D'varim Judaism’s Social Vision
Re’eh
Giving is more than an act of generosity—it is an essential part of human dignity that belongs to everyone, rich and poor alike. The ultimate goal of help is to empower others to stand on their own.
Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
