Humility
And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry: 'Unclean, unclean.' (Sefer VaYikra 13:45)
- Tzar’at: A physical consequence for a spiritual failing
Tazria and Metzorah deal with forms of ritual impurity engendered by biological functions or disorders. In general, ritual impurity has limited impact upon the individual. The subject of the impurity may not enter the Bait HaMikdash – the Temple. Also, the person is disqualified during the period of impurity from consuming sanctified foods – for example, sacrifices.
Some forms of ritual impurity have greater impact. The form of ritual impurity that has the greatest impact is tzara'at. This impurity is engendered by a skin disease often compared to leprosy. The above passage describes a consequence of its most extreme form. The person with tzara'at – the metzorah – experiences a form of communal excommunication for the duration of the disease.
Tzara'at is not the manifestation of a physical disorder. It is a physical manifestation of a spiritual failing. In other words, it is a consequence of sinful behavior. What sins are punished by tzara'at? Only one sin is specifically identified by the Torah as associated with tzara'at. That sin is speaking negatively about another person.[1] However, the Sages identified other sins that can engender tzara'at. One of these is haughty or egotistical behavior.[2] This presents an interesting problem. At what point does a person's behavior pass from being an expression of confidence and self-esteem into being egotistical and haughty? As we shall see, this is not a simple question to answer.
Each and every man possesses many character traits. Each trait is very different and distant from the others. One type of man is wrathful; he is constantly angry. [In contrast,] there is the calm individual who is never moved to anger, or, if at all, he will be slightly angry, [perhaps once] during a period of several years … All other traits follow the same pattern [of contrast]. For example: the overly elated and the depressed; the stingy and the freehanded; the cruel and the softhearted; the coward and the rash and the like. (Maimonides, Mishne Torah, Hilchot De’ot 1:1)
- Maimonides’ organization of human behaviors
One of the most fascinating sections of Maimonides' code of Torah Law – the Mishne Torah – is the second section. This section – Hilchot De’ot – deals with the basics of human behavior. In this section, Maimonides discusses psychological health, healthy living, social behavior, and related issues. The first three chapters are devoted to developing the thesis that we should strive for moderation in our behaviors and attitudes.
Understanding Maimonides' position requires an overview of the paradigm that he employs in his discussion of human behavior. Maimonides organizes behaviors into groups. Each group is composed of the range of behaviors regarding a desire or instinct. The behaviors in any group range from passionate or fixation to dismissive or unmoved.
In the above selection, Maimonides explains his meaning through providing numerous illustrations. He explains that some people are extremely parsimonious. Parting with any amount of money is a challenge for such individuals. Their behavior and attitude toward their personal wealth represents an extreme. At the opposite extreme from such individuals are those who cannot save but instead spend excessively. Any income is immediately spent. Some people are at each of these extremes. Most people's behaviors are somewhere on the spectrum between these extremes. Collectively, these extremes and all of the behaviors between the extremes, represent the diversity of our behaviors in regard to personal wealth.
Two other examples provided by Maimonides deserve special attention. He explains that some people are quickly angered. Others are very rarely provoked and when provoked this person's anger is very mild. Another example provided by Maimonides deals with the behaviors among us related to our self-regard. Some individuals are extremely haughty while others are excessively humble.
The two extremes of each trait, which are at a distance from one another, do not reflect a proper path. It is not fitting that a man should behave in accordance with these extremes or teach them to himself … The straight path: This [involves discovering] the midpoint temperament of each and every trait that man possesses [within his personality.] This refers to the trait which is equidistant from either of the extremes, without being close to either of them… (Maimonides, Mishne Torah, Hilchot De’ot 1:3-4)
- Traveling the path of moderation
After providing this grouping of human behaviors, Maimonides continues and explains that the behaviors at the extremes of each group are to be avoided. A person should strive for moderation. He defines "moderation" very specifically. Moderation is the behavior that is equidistance from the extreme behaviors of the group. Using Maimonides's discussion of attitudes toward wealth as an example, a person should not be parsimonious or a squanderer. Instead, one should spend one's wealth as needed.
A person who carefully [examines] his [behavior], and therefore deviates slightly from the mean to either side is called pious. What is implied? One who shuns pride and turns to the other extreme and carries himself lowly is called pious. This is the quality of piety. However, if he separates himself [from pride] only to the extent that he reaches the mean and displays humility, he is called wise. This is the quality of wisdom. The same applies with regard to other character traits. The pious of the early generations would bend their temperaments from the intermediate path toward [either of] the two extremes. For some traits they would veer toward the final extreme, for others, toward the first extreme. This is referred to as [behavior] beyond the measure of the law… (Maimonides, Mishne Torah, Hilchot De’ot 1:5)
- The wise and the righteous
In the above selection, Maimonides explains that although traveling the middle road between the extremes of each group of behaviors is characteristic of a wise person, a righteous person will aim for a slightly more restrained or sometimes a slightly more zealous mode of behavior. Maimonides provides an example relevant to our discussion of self-regard. He says that the righteous person will deviate from the exact moderation toward the extreme of humility.
The conclusions that can be drawn from this discussion is that a wise person is distinguished by moderate behavior and a person striving for righteousness will deviate somewhat from exact moderation. Using the examples above, this righteous person will tend toward humility and try to avoid unwarranted anger.
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… 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… (Maimonides, Mishne Torah, Hilchot De’ot 2:3)
- Sometimes the extreme is appropriate
The above selection from the very next chapter of Maimonides' discussion seems to contradict the above conclusions. In that chapter he asserts that in two areas it is prohibited to act with moderation. In these two areas, we are obligated to adopt the extreme behavior. The first area is our self-regard. We are required to be extremely humble. Maimonides cites Moshe as an example of the Torah's standard. The second area is anger. We should never become angry despite provocation. If it is necessary to communicate anger, we should only manifest the external appearance of anger while remaining inwardly calm.
So what is the Torah's expectation regarding our self-regard and anger? In his first chapter Maimonides acknowledged that even in these areas, the wise person seeks moderation and the righteous person tends slightly toward humility and restraint. In the second chapter, Maimonides asserts that only absolute humility and resolute calm are acceptable. How can these two positions be reconciled?
- Traits versus behaviors
Rav Isser Zalman Meltzer in his work Even HaEzel [3]makes an important suggestion that is relevant to this discussion. He explains that in his discussion, Maimonides is addressing two issues. He is describing appropriate behavior and he is describing the traits or underlying character of a healthy personality. These are two aspects of human personality. Our behaviors are the expression of our underlying traits or character. In other words, our personality is composed of external expression and the underlying traits or attitudes that contribute to those external behaviors.
An example will help illustrate this distinction. Rav Chaim Soloveitchik was known for his exceptional scholarship. However, he was also known for his selfless kindness to others. He provided housing in his own home for those who were homeless or just required a few nights lodging. He took in and cared for orphans and foundlings. He gave freely of his resources for the support of the needy. These acts of kindness were external behaviors. But what was Rav Chaim's underlying personality? Rav Chaim remarked that by nature he was not a kind person. He believed that a person can reform even one's underlying traits and he worked very hard to reform himself and to develop his capacity to feel for and respond to the troubles of other human beings.
Rav Chaim's behaviors projected a personality or unlimited warmth and empathy. However, his underlying personality traits were more complicated. He was not, by nature, a warm person renowned for his remarkable kindness. He worked on himself and reformed his underlying traits so that he could effectively engage in the behaviors of kindness and selflessness that inspired others.
- Moderation applies to behaviors
This distinction may allow us to resolve the apparent contradiction on Maimonides' comments. In the first chapter, Maimonides is discussing behaviors. He is explaining that we must act with moderation. He refers to a person who acts with perfect moderation as a wise person. This is because this person is not fixated at either extreme. Because he has mastered moderation, he can decide how to act in each situation according to the circumstances. For example, if he has mastered moderation in regard to wealth, he can spend his money when appropriate. He can care properly for his family, satisfy his needs, and those of the members of his household. But he will not be wasteful and neither will he be cheap. As Maimonides notes, he will have the freedom of action to give to charity as needed and appropriate and to lend to those in need.
The same is true in regard to anger. Sometimes, it is appropriate to demonstrate anger. We should demonstrate anger when the Jewish people are attacked or oppressed. We should respond with anger when we observe those we love harmed or we observe hatred and prejudice promoted. Similarly, sometimes, we must assert ourselves and demonstrate self- regard. If we do not, others will take advantage of us or even abuse us. In all of these areas of behavior we must strive for the freedom of action that comes from moderation.
However, Maimonides is also concerned with identifying the underlying traits that we should nurture. Here, he generally encourages moderation. However, in the areas of self-regard and anger, he explains that moderation is not appropriate. We should strive for absolute humility and calm.
Maimonides suggests this distinction in his discussion of anger. He explains that one should master calmness and never anger. However, he adds that, at times, a person should express or demonstrate anger. But this expression should be an external demonstration and inwardly the person should remain calm and devoid of the feeling of anger.
We are now prepared to answer our original question. The Torah condemns arrogant behavior. At times, egotistical behavior may even be punished by tzara'at. But what is the Torah's expectation regarding our blanching of self-regard and humility? Maimonides seems to suggest that we should sometimes assert ourselves and sometimes we should demonstrate humility. We should strive for the freedom from both bashfulness and self-aggrandizement. However, our underlying attitude should be one of extreme humility.
Maimonides' presentation and his conclusion challenge us to consider both our external behaviors and our underlying character traits. He provides us with both a model for behavior and a challenging goal regarding our underlying character traits.
[1] Sefer BeMidbar 12:1-16.
[2] Midrash Rabba, Sefer BeMidbar 7:5.
[3] This distinction is made by in Even HaEzel. However, the following is not the application made there.