Arrogance and Humility in Jewish Thought

וְרָ֖ם לְבָבֶ֑ךָ וְשָֽׁכַחְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ הַמּוֹצִיאֲךָ֛ מֵאֶ֥רֶץ מִצְרַ֖יִם מִבֵּ֥ית עֲבָדִֽים׃ וְאָמַרְתָּ֖ בִּלְבָבֶ֑ךָ כֹּחִי֙ וְעֹ֣צֶם יָדִ֔י עָ֥שָׂה לִ֖י אֶת־הַחַ֥יִל הַזֶּֽה׃ וְזָֽכַרְתָּ֙ אֶת־יְהֹוָ֣ה אֱלֹהֶ֔יךָ כִּ֣י ה֗וּא הַנֹּתֵ֥ן לְךָ֛ כֹּ֖חַ לַעֲשׂ֣וֹת חָ֑יִל לְמַ֨עַן הָקִ֧ים אֶת־בְּרִית֛וֹ אֲשֶׁר־נִשְׁבַּ֥ע לַאֲבֹתֶ֖יךָ כַּיּ֥וֹם הַזֶּֽה׃ {פ}

beware lest your heart grow haughty and you forget the ETERNAL your God—who freed you from the land of Egypt, the house of bondage; and you say to yourselves, “My own power and the might of my own hand have won this wealth for me.” Remember that it is the ETERNAL your God who gives you the power to get wealth, in fulfillment of the covenant made on oath with your fathers, as is still the case.

וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ {ס}

Now Moses himself was very humble, more so than any other human being on earth.

עֵינֵ֞י גַּבְה֤וּת אָדָם֙ שָׁפֵ֔ל וְשַׁ֖ח ר֣וּם אֲנָשִׁ֑ים וְנִשְׂגַּ֧ב יְהֹוָ֛ה לְבַדּ֖וֹ בַּיּ֥וֹם הַהֽוּא׃ {פ} כִּ֣י י֞וֹם לַיהֹוָ֧ה צְבָא֛וֹת עַ֥ל כׇּל־גֵּאֶ֖ה וָרָ֑ם וְעַ֖ל כׇּל־נִשָּׂ֥א וְשָׁפֵֽל׃

The haughty look of humans shall be brought low, And the pride of mortals shall be humbled. None but GOD shall be Exalted in that day. For GOD of Hosts has ready a day Against all that is proud and arrogant, Against all that is lofty—so that it is brought low:

לִפְנֵי־שֶׁ֥בֶר גָּא֑וֹן וְלִפְנֵ֥י כִ֝שָּׁל֗וֹן גֹּ֣בַהּ רֽוּחַ׃ ט֣וֹב שְׁפַל־ר֭וּחַ אֶת־[עֲנָוִ֑ים] (עניים) מֵחַלֵּ֥ק שָׁ֝לָ֗ל אֶת־גֵּאִֽים׃

Pride goes before ruin, Arrogance, before failure. Better to be humble and among the lowly Than to share spoils with the proud.

אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:

רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר, מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה.

Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm.

אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ.

לְלַמֶּדְךָ שֶׁכׇּל הַמַּשְׁפִּיל עַצְמוֹ — הַקָּדוֹשׁ בָּרוּךְ הוּא מַגְבִּיהוֹ, וְכׇל הַמַּגְבִּיהַּ עַצְמוֹ — הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׁפִּילוֹ. כׇּל הַמְחַזֵּר עַל הַגְּדוּלָּה — גְּדוּלָּה בּוֹרַחַת מִמֶּנּוּ, וְכׇל הַבּוֹרֵחַ מִן הַגְּדוּלָּה — גְּדוּלָּה מְחַזֶּרֶת אַחֲרָיו, וְכׇל הַדּוֹחֵק אֶת הַשָּׁעָה — שָׁעָה דּוֹחַקְתּוֹ, וְכׇל הַנִּדְחֶה מִפְּנֵי שָׁעָה — שָׁעָה עוֹמֶדֶת לוֹ.

This is to teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and, conversely, anyone who flees from greatness, greatness seeks him. And anyone who attempts to force the moment and expends great effort to achieve an objective precisely when he desires to do so, the moment forces him too, and he is unsuccessful. And conversely, anyone who is patient and yields to the moment, the moment stands by his side, and he will ultimately be successful.

דָּרֵשׁ רַב עַוִּירָא, זִמְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַסִּי וְזִמְנִין אָמַר לַהּ מִשְּׁמֵיהּ דְּרַב אַמֵּי: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ לְסוֹף מִתְמַעֵט, שֶׁנֶּאֱמַר: ״רוֹמּוּ מְּעַט״. וְשֶׁמָּא תֹּאמַר יֶשְׁנוֹ בָּעוֹלָם, תַּלְמוּד לוֹמַר: ״וְאֵינֶנּוּ״. וְאִם חוֹזֵר בּוֹ — נֶאֱסָף בִּזְמַנּוֹ כְּאַבְרָהָם אָבִינוּ, שֶׁנֶּאֱמַר: ״וְהֻמְּכוּ כַּכֹּל יִקָּפְצוּן״. כְּאַבְרָהָם יִצְחָק וְיַעֲקֹב דִּכְתִיב בְּהוּ: ״בַּכֹּל״, ״מִכֹּל״, ״כֹּל״. וְאִם לָאו — ״וּכְרֹאשׁ שִׁבֹּלֶת יִמָּלוּ״. וּמִסְתַּבְּרָא כְּמַאן דְּאָמַר אֲנִי אֶת דַּכָּא, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִנִּיחַ כׇּל הָרִים וּגְבָעוֹת, וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי וְלֹא גָּבַהּ הַר סִינַי לְמַעְלָה. אָמַר רַב יוֹסֵף: לְעוֹלָם יִלְמַד אָדָם מִדַּעַת קוֹנוֹ, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִנִּיחַ כׇּל הָרִים וּגְבָעוֹת, וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי. וְהִנִּיחַ כׇּל אִילָנוֹת טוֹבוֹת, וְהִשְׁרָה שְׁכִינָתוֹ בַּסְּנֶה.

Rav Avira interpreted the following verse homiletically: “They are exalted for a little while, and they are gone; yes, they are brought low, they are gathered in as all others, and wither as the tops of the husks” (Job 24:24). There were times when he said this interpretation in the name of Rav Asi and there were times when he said it in the name of Rav Ami: Any person who has arrogance within him will ultimately be diminished in standing, as it is stated in the phrase: “They are exalted for a little while,” indicating that one who raises himself above others will be exalted only briefly. And lest you say that even if he is diminished he will still exist in this world and live a full life, the verse states: “And they are gone,” indicating that they die before their time. He continues the interpretation: But if he repents from his arrogance, he is gathered in death at his proper time like Abraham our forefather, as it is stated: “Yes, they are brought low, they are gathered in as all [kakkol] others” (Job 24:24), indicating that when he repents from his arrogance he will die like Abraham, Isaac, and Jacob, as it is written about them that they were blessed with the term “all,” as in the verse above. With regard to Abraham, the verse states: “And the Lord had blessed Abraham in all things [bakkol]” (Genesis 24:1). With regard to Isaac, the verse states: “And I have eaten of all [mikkol]” (Genesis 27:33). With regard to Jacob, the verse states: “And because I have all [khol]” (Genesis 33:11). And if one does not repent, then, the verse in Job continues: “And wither like the tops of the husks.” The Gemara comments on this: And it stands to reason that the meaning of the verse is like the one who says: I am with the contrite person, as the Holy One, Blessed be He, disregarded all of the mountains and hills, and rested His Divine Presence on the lowly Mount Sinai, and He did not choose to raise Mount Sinai up toward Him. God chose to give the Torah on Mount Sinai, as it was a symbol of humility due to its lack of height, and He lowered His Divine Presence, as it were, to the mountain. Rav Yosef says: A person should always learn proper behavior from the wisdom of his Creator, as the Holy One, Blessed be He, disregarded all of the mountains and hills and rested His Divine Presence on the lowly Mount Sinai. And similarly, when appearing to Moses, He disregarded all of the beautiful trees and rested His Divine Presence on the bush (Exodus 3:2).

וּמַאי ״וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד״? אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ — לְבַסּוֹף נִכְשָׁל בְּאֵשֶׁת אִישׁ, שֶׁנֶּאֱמַר: ״וְאֵשֶׁת אִישׁ נֶפֶשׁ יְקָרָה תָצוּד״. אָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יוֹחַי: כׇּל אָדָם שֶׁיֵּשׁ בּוֹ גַּסּוּת הָרוּחַ — כְּאִילּוּ עוֹבֵד עֲבוֹדָה זָרָה. כְּתִיב הָכָא: ״תּוֹעֲבַת ה׳ כׇּל גְּבַהּ לֵב״, וּכְתִיב הָתָם: ״וְלָא תָבִיא תוֹעֵבָה אֶל בֵּיתֶךָ״.

§ The Gemara now continues the interpretation of the above quoted verse: “For on account of a harlot a man is brought to a loaf of bread” (Proverbs 6:26). The Gemara asks: And what is the meaning of the continuation of the verse: “But the adulteress hunts for the precious life”? Rabbi Ḥiyya bar Abba says that Rabbi Yoḥanan says: Any person who has arrogance within him will eventually stumble by sinning with an adulteress, as it is stated: “But the adulteress hunts for the precious life,” i.e., she sins with one who considers himself precious. Rabbi Yoḥanan says in the name of Rabbi Shimon ben Yoḥai: Any person who has arrogance within him is considered as if he were an idol worshipper, as it is written here: “Everyone that is proud in heart is an abomination to the Lord” (Proverbs 16:5), and it is written there concerning the destruction of idols: “And you shall not bring an abomination into your house” (Deuteronomy 7:26).

הַמְגֻנֶּה שֶׁיִּתְגָּאֶה הָאָדָם בְּחָכְמָתוֹ וְהַצַּדִּיק בְּמַעֲשֵׂהוּ וְגוֹרֵם זֶה שֶׁיִּרְבֶּה בְּעֵינָיו וְיַסְפִּיק אֶצְלוֹ מָה שֶׁקָּדַם לוֹ מֵהֶם וְלַחְשֹׁב שֶׁדַּי לוֹ בְּמָה שֶׁיָּצָא לוֹ מִן הַשֵּׁם הַטּוֹב וְהַשֶּׁבַח אֵצֶל בְּנֵי אָדָם וְלִבְזוֹת בְּנֵי אָדָם וְלִגְעֹל אוֹתָם וּלְסַפֵּר בִּגְנוּתָם וְלִהְיוֹת חַכְמֵי דּוֹרוֹ וּגְדוֹלֵיהֶם פְּחוּתִים בְּעֵינָיו וּלְהִתְפָּאֵר בְּקִצּוּר חֲבֵרָיו וְסִכְלוּתָם וְזֶה הוּא הַנִּקְרָא אֵצֶל רז״ל מִתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ וּבְזֶה לֹא יִהְיֶה נִכְנָע וְלֹא עָנָיו.

רַהַב הֵם. גַּסֵּי הָרוּחַ: שָׁבֶת. עַם בָּטֵל וּמִתְגָּאִים חִנָּם. דָּבָר אַחֵר: שָׁבֶת – רַהְבָּם וְגַסּוּתָם שֶׁלָּהֶם רָאוּי הוּא לִשְׁבּוֹת:

They are haughty (רַהַב) of proud spirit. idlers (שָׁבֶת) A people who are idle and are proud for no reason. Alternatively, שָׁבֶת means that their pride and haughtiness is fit to be curtailed.

אֶלָּא רָאוּי לוֹ לָאָדָם לִהְיוֹת מַעֲבִיר עַל מִדּוֹתָיו עַל כָּל דִּבְרֵי הָעוֹלָם שֶׁהַכּל אֵצֶל הַמְּבִינִים דִּבְרֵי הֶבֶל וַהֲבַאי וְאֵינָן כְּדַאי לִנְקֹם עֲלֵיהֶם.

וְיֵשׁ דֵּעוֹת שֶׁאָסוּר לוֹ לָאָדָם לִנְהֹג בָּהֶן בְּבֵינוֹנִית אֶלָּא יִתְרַחֵק מִן הַקָּצֶה הָאֶחָד עַד הַקָּצֶה הָאַחֵר. וְהוּא גֹּבַהּ לֵב. שֶׁאֵין דֶּרֶךְ הַטּוֹבָה שֶׁיִּהְיֶה אָדָם עָנָו בִּלְבַד אֶלָּא שֶׁיִּהְיֶה שְׁפַל רוּחַ וְתִהְיֶה רוּחוֹ נְמוּכָה לִמְאֹד. וּלְפִיכָךְ נֶאֱמַר בְּמשֶׁה רַבֵּנוּ (במדבר יב ג) "עָנָו מְאֹד" וְלֹא נֶאֱמַר עָנָו בִּלְבַד. וּלְפִיכָךְ צִוּוּ חֲכָמִים מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ. וְעוֹד אָמְרוּ שֶׁכָּל הַמַּגְבִּיהַּ לִבּוֹ כָּפַר בָּעִקָּר שֶׁנֶּאֱמַר (דברים ח יד) "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה' אֱלֹקֶיךָ". וְעוֹד אָמְרוּ בְּשַׁמָּתָא מַאן דְּאִית בֵּיהּ גַּסּוּת הָרוּחַ וַאֲפִלּוּ מִקְצָתָהּ. וְכֵן הַכַּעַס מִדָּה רָעָה הִיא עַד לִמְאֹד וְרָאוּי לָאָדָם שֶׁיִּתְרַחֵק מִמֶּנָּה עַד הַקָּצֶה הָאַחֵר. וִילַמֵּד עַצְמוֹ שֶׁלֹּא יִכְעֹס וַאֲפִלּוּ עַל דָּבָר שֶׁרָאוּי לִכְעֹס עָלָיו. וְאִם רָצָה לְהַטִּיל אֵימָה עַל בָּנָיו וּבְנֵי בֵּיתוֹ אוֹ עַל הַצִּבּוּר אִם הָיָה פַּרְנָס וְרָצָה לִכְעֹס עֲלֵיהֶן כְּדֵי שֶׁיַּחְזְרוּ לַמּוּטָב יַרְאֶה עַצְמוֹ בִּפְנֵיהֶם שֶׁהוּא כּוֹעֵס כְּדֵי לְיַסְּרָם וְתִהְיֶה דַּעְתּוֹ מְיֻשֶּׁבֶת בֵּינוֹ לְבֵין עַצְמוֹ כְּאָדָם שֶׁהוּא מְדַמֶּה כּוֹעֵס בִּשְׁעַת כַּעֲסוֹ וְהוּא אֵינוֹ כּוֹעֵס. אָמְרוּ חֲכָמִים הָרִאשׁוֹנִים כָּל הַכּוֹעֵס כְּאִלּוּ עוֹבֵד עֲבוֹדַת כּוֹכָבִים. וְאָמְרוּ שֶׁכָּל הַכּוֹעֵס אִם חָכָם הוּא חָכְמָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ וְאִם נָבִיא הוּא נְבוּאָתוֹ מִסְתַּלֶּקֶת מִמֶּנּוּ. וּבַעֲלֵי כַּעַס אֵין חַיֵּיהֶם חַיִּים. לְפִיכָךְ צִוּוּ לְהִתְרַחֵק מִן הַכַּעַס עַד שֶׁיַּנְהִיג עַצְמוֹ שֶׁלֹּא יַרְגִּישׁ אֲפִלּוּ לַדְּבָרִים הַמַּכְעִיסִים וְזוֹ הִיא הַדֶּרֶךְ הַטּוֹבָה. וְדֶרֶךְ הַצַּדִּיקִים הֵן עֲלוּבִין וְאֵינָן עוֹלְבִין שׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִין עוֹשִׂין מֵאַהֲבָה וּשְׂמֵחִים בְּיִסּוּרִים. וַעֲלֵיהֶם הַכָּתוּב אוֹמֵר (שופטים ה לא) "וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ":

There are temperaments with regard to which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these is arrogance. If a man is only humble, he is not following a good path. Rather, he must hold himself lowly and his spirit very unassuming. That is why Numbers 12:3 describes our teacher Moses as "very humble" and not simply "humble". Therefore, our Sages directed: "Hold oneself very, very lowly." Also, they declared: "Whoever is arrogant is as if he denied God's presence, as implied by Deuteronomy 8:14: 'And your heart will be haughty and you will forget God, your Lord.' Furthermore, they said: "Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant." Anger is also an exceptionally bad quality. It is fitting and proper that one move away from it and adopt the opposite extreme. He should school himself not to become angry even when it is fitting to be angry. If he should wish to arouse fear in his children and household - or within the community, if he is a communal leader - and wishes to be angry at them to motivate them to return to the proper path, he should present an angry front to them to punish them, but he should be inwardly calm. He should be like one who acts out the part of an angry man in his wrath, but is not himself angry. The early Sages said: Anyone who becomes angry is like one who worships idols. They also said: Whenever one becomes angry, if he is a wise man, his wisdom leaves him; if he is a prophet, his prophecy leaves him. The life of the irate is not true life. Therefore, they have directed that one distance himself from anger and accustom himself not to feel any reaction, even to things which provoke anger. This is the good path. This is the way of the righteous: They accept humiliation, but do not humiliate others; they listen when they are shamed, but they do not answer; they do this with love and are joyous in their sufferings. Of them, Judges 5:31 states: "And those who love Him are like the sun when it comes out in its strength."

וְהַמִּדָּה הַשֵּׁנִית אַהֲבַת הַשְּׂרָרָה וְהַגְּדֻלָּה וְהַגֵּאוּת וְהַגַּבְהוּת וְהַקִּנְאָה הִיא מְבִיאָה אוֹתָךְ לְמַעֵט בְּשִׁלּוּם הַגְּמוּל לְבַעַל הַטּוֹבָה אֶצְלֵךְ וְהַמִּדָּה הַזֹּאת הִיא קְנוּיָה לָךְ מִשְּׁכֵנַיִךְ אֲשֶׁר הִתְגַּדַּלְתְּ בֵּינֵיהֶם וְהֵם אַחַיִךְ וּקְרוֹבַיִךְ. אָמַר הַשֵּׂכֶל הֲלֹא יָדַעְתְּ כִּי הַמַּשְׂכִּיל יֵקַל בְּעֵינָיו לִכְרוֹת נֵתַח אֶחָד מִנְּתָחָיו וּלְהִפָּקֵד אֵבֶר אֶחָד מֵאֵבָרָיו כְּשֶׁיֶּאֱרַע לוֹ בּוֹ חֹלִי וּמְפַחֵד מֵהִתְפַּשְּׁטוֹ בִּשְׁאָר אֵבָרָיו כְּשֶׁהוּא מֵבִין מָה שֶׁיֵּשׁ בֵּין שְׁנֵי הָעִנְיָנִים וּמַכִּיר מָה שֶׁיֵּשׁ בֵּין שְׁתֵּי הָרָעוֹת וְכֵן אַתְּ אִם תִּרְצִי שֶׁתֵּקַל בְּעֵינַיִךְ פְּרִידַת מָה שֶׁפְּרִידָתוֹ קָשָׁה שִׂימִי אֶל לִבֵּךְ הִשְׁתַּמְּשִׁי בְּבִינָתֵךְ בְּשִׁקּוּל מָה שֶׁיֵּשׁ בֵּין הַטּוֹבָה אֲשֶׁר תַּגִּיעַ אֵלַיִךְ בְּהִפָּרְדֵךְ מִמֶּנּוּ וְהָרָעָה אֲשֶׁר תִּמְצָא אוֹתָךְ בְּהַתְמָדַת חֶבְרָתוֹ וְאָז יֵקַל בְּעֵינַיִךְ פְּרִידַת מָה שֶׁיִּקְשֶׁה עָלַיִךְ מִמִּדּוֹתַיִךְ הַמְגֻנּוֹת. וּמֵהֶם שֶׁיִּשָּׁפֵל וְיִכָּנַע לַאֲדוֹנָיו בַּנִּרְאֶה מִמַּעֲשָׂיו וּבְסֵתֶר מַצְפּוּנוֹ וְשֶׁיִּנְהַג בְּשִׁפְלוּת לְפָנָיו בְּמַלְבּוּשׁוֹ וּבְמִדּוֹתָיו.

The second disposition is love of domination and superiority - pride, haughtiness, jealousy. This brings you to refrain from making a return to your Benefactor. This disposition you have acquired from your associates, among whom you have grown up, namely, your siblings and [other] relatives. The Understanding: Surely you know that a sensible man will consent to the cutting off of one piece of flesh or to the loss of one of his limbs, if it is attacked by some disease which he fears will spread and affect the remaining limbs, as soon as he considers the difference between the two states and realizes the inequality of the two evils. So, too, if you wish that the separation which is so hard should seem easy to you, concentrate your mind and employ your intelligence in weighing the good you will derive from the separation and the evil which will befall you if you continue your association with it; and then separation from your reprehensible disposition, which seems so hard, will be easy. Among these duties are also included that he should be humble and submissive to his master, in his visible behavior and innermost secret thoughts; that he should conduct himself with humility before him, in his attire and habits.

כִּי הַחֶשְׁבּוֹן חַיָּב בּוֹ הָאָדָם כְּפִי כֹּחַ שִׂכְלוֹ וּמַעֲלַת הַכָּרָתוֹ תָּמִיד עִם כָּל הֶרֶף עַיִן וְאִם יוּכַל עִם כָּל נְשִׁימוֹתָיו כְּדֵי שֶׁלֹּא יִפָּרֵד מִמֶּנּוּ הַמּוֹרָא וְהַפַּחַד וְהַבֹּשֶׁת מֵהָאֱלֹהִים ית׳ הַמַּשְׁקִיף עָלָיו תָּמִיד. וְאַל יִרְבּוּ בְּעֵינֶיךָ מַעֲשֶׂיךָ וְאִם יִהְיוּ לִשְׁמוֹ. כִּי בַּמְּעַט שֶׁבַּטּוֹבוֹת שֶׁיֵּשׁ לוֹ עָלֶיךָ כֶּפֶל מַעֲשֶׂה כָּל יוֹשְׁבֵי הָעוֹלָם עִם דִּקְדּוּק הַחֶשְׁבּוֹן.

This accounting is a duty on a man according to his intellectual ability and level of understanding, at all times, with every blink of an eye, and if he can, with every one of his breaths, in order that he not part from awe, fear, and shame-facedness of the Almighty, may He be exalted, who constantly observes him. Do not consider big in your eyes the acts that you do, even if you do them with intent for His Name. Because, if you make an exact accounting, you will see that for even a little bit of the smallest favors He has done for you, all the combined good deeds of all the inhabitants of the world doubled over would not be enough to pay Him back for it.

הִנֵּה כְּלָל הָעֲנָוָה הֱיוֹת הָאָדָם בִּלְתִּי מַחְשִׁיב עַצְמוֹ מִשּׁוּם טַעַם שֶׁיִּהְיֶה, וְזֶה הֵפֶךְ הַגַּאֲוָה מַמָּשׁ, וְהַתּוֹלָדוֹת הַנִּמְשָׁכוֹת מִזֶּה תִּהְיֶינָה הַהַפְכִּיּוֹת שֶׁל תּוֹלְדוֹת הַגַּאֲוָה. הָעֲנָוָה בְּמַחֲשָׁבָה, הוּא שֶׁיִּתְבּוֹנֵן הָאָדָם וְיִתְאַמֵּת אֶצְלוֹ אֲשֶׁר אֵין הַתְּהִלָּה וְהַכָּבוֹד רְאוּיִים לוֹ, כָּל שֶׁכֵּן הַהִתְנַשֵּׂא עַל שְׁאָר בְּנֵי מִינוֹ, וְזֶה מִפְּנֵי מָה שֶׁחָסַר מִמֶּנּוּ בְּהֶכְרֵחַ, וְגַם מִפְּנֵי מָה שֶׁכְּבָר יֵשׁ בְּיָדוֹ. וְאָמְנָם מִי שֶׁהוּא בַּעַל שֵׂכֶל יָשָׁר, אֲפִלּוּ אִם זָכָה לִהְיוֹת חָכָם גָּדוֹל וּמֻפְלָג בֶּאֱמֶת, כְּשֶׁיִּסְתַּכֵּל וְיִתְבּוֹנֵן יִרְאֶה שֶׁאֵין מָקוֹם לְגַאֲוָה וְהִתְנַשְּׂאוּת, כִּי הִנֵּה מִי שֶׁהוּא בַּעַל שֵׂכֶל שֶׁיֵּדַע יוֹתֵר מֵהָאֲחֵרִים, אֵינוֹ עוֹשֶׂה אֶלָּא שֶׁבְּחֹק טִבְעוֹ לַעֲשׂוֹת, כְּעוֹף שֶׁמַּגְבִּיהַּ לָעוּף לְפִי שֶׁטִּבְעוֹ בְּכָךְ, הַשּׁוֹר מוֹשֵׁךְ בְּכֹחוֹ לְפִי שֶׁחֻקּוֹ הוּא. כֵּן מִי שֶׁהוּא חָכָם הוּא לְפִי שֶׁטִּבְעוֹ מְבִיאוֹ לָזֶה, וְאִלּוּ אוֹתוֹ שֶׁעַכְשָׁו אֵינוֹ חָכָם כָּמוֹהוּ הָיָה לוֹ שֵׂכֶל טִבְעִי כָּמוֹהוּ הָיָה מִתְחַכֵּם כְּמוֹ שֶׁנִּתְחַכֵּם הוּא, אִם כֵּן אֵין כָּאן לְהִתְנַשֵּׂא וּלְהִתְגָּאוֹת,

The general matter of Humility is for a person not to attribute importance to himself for any reason whatsoever. This is the exact opposite of arrogance and the effects that result from this are the opposite of those that result from arrogance. Humility in thought is for a person to contemplate and come to realize as truth that he is undeserving of praise and honor, and all the more so [unworthy] of being elevated over his fellow men. This is due to what he lacks and also to what [good] he has actually attained. One who possesses a straight intellect, even if he has merited to become a great sage and truly distinguished, when he looks and contemplates, will see that there is no room for haughtiness and pride. For behold, he who possesses high intelligence, who knows more than others, merely does what it is his nature to do. He is like a bird which flies upwards because of its nature, or an ox which pulls with its might because of its nature. So too for he who is wise. This is because his nature brings him to this. But for another person who is currently not as wise as him, if he had possessed natural intelligence like him, would also have become just as wise. Hence, there is no room to elevate and pride oneself in this.

מעלה גדולה ונפלאה היא מדת הצניעות, שיהא אדם צנוע בכל דרכיו, במאכליו ומשתהו, בדיבורו ובהילוכו, במלבושיו, צנוע עם אשתו. בכלל כל ענייניו יהיו בצניעות ובבשת פנים, כי גדולה מעלת הבושה.