Avot224

5:
Our mishnah presents a problem for Rambam. In all his works he emphasizes his philosophy concerning the cultivation of appropriate behaviour patterns: the Golden Mean. For example, in his magnum opus on halakhah, Mishneh Torah, he writes [De'ot 1:3-4]:

Clearly, the explicit teaching of Rabbi Levitas contradicts this teaching of "the golden mean". How can one interpret an instruction such as "be very, very unassuming" as recommending the midway point between two extremes?

6:
In his commentary on our present mishnah Rambam recognizes the problem and tries to wriggle out of it:

But the Hebrew term which Rambam uses for 'self-abasement' is the very term that Rabbi Levitas uses in his teaching! And note that Rabbi Levitas does not say "be very unassuming" (humble, self-effacing), but he says "be very, very unassuming" – an exceptional expression which in itself denotes that an extreme behaviour pattern is to be cultivated.

7:
However, elsewhere we do find that the sages in general did hold that humility should be cultivated to the extreme. Well known is the fact that the Torah [Numbers 12:3] describes Moses as being the archetype of humility:

If this is true of Moses, the greatest prophet Israel has ever known, a human being with whom God spoke "face to face", how much more is it appropriate that lesser mortals cultivate humility.

And in his commentary on that verse Rashi uses the same term that Rabbi Levitas uses: "unassuming and patient".

8:
This does not mean that each individual should not be aware of his own worth. Indeed, the rabbis were insistent that every single human being had intrinsic worth. When we studied Tractate Sanhedrin [Sanhedrin 070] we noted that when witnesses were 'warned' in capital cases the enormity of their responsibility – that the very life of another human being depended on their testimony – they were reminded that every human being must say to himself, "the world was created just for me".

9:
But there is a difference between being aware of one's worth and unique standing before God and the sin of a proud vaunting of one's accomplishments and standing – even in one's own eyes. So perhaps there is a golden mean here after all: know your own worth but also be very, very unassuming.

In Avot 218 we encountered the teaching of ben-Zoma that described the truly wealthy person as being he who is satisfied with his lot. Jacob Chinitz writes:

It is interesting that in the prayer recited when announcing the new moon it is permitted to ask for "a life of wealth and honour", while in the daily morning blessings we make do with the praise "who provides my every need". There is a contradiction here: are we commanded to make do with a little ("Who is rich? – one who is content with his lot") or are we entitled to contentment and a feeling of achievement – in the field of charity work for the community or perhaps acquiring the means to grant others extraordinary rights and property? What is included in "a life of wealth and honour"? It sounds like a step above simple "parnasah".

I respond:

While Jacob raises a very interesting point here I do not think that ultimately there is a great contradiction. The Tanna (ben-Zoma) was recommending an ideal: you will only be truly rich when you are satisfied with what God has given you. The Amora (Rav, the author of the prayer to which Jacob refers) is asking God to provide him with the wealth necessary to act charitably (which is honour). But, surely, he would agree that whatever God gives him is his wealth. Let me just add that the early morning blessing to which Jacob referred ("who provides my every need") was instituted originally as a benediction to be recited when putting on leather shoes. Leather shoes, being considered a luxury, are not worn on Yom Kippur; and therefore many have the custom of omitting that benediction on the Day of Atonement.

Because of the incidence of Rosh ha-Shanah the next shiur in this series will be, God willing, on Thursday, 28th September.

Let me take this opportunity to wish everybody a very happy New Year. May we all be inscribed for a good life in 5767 – a life of health, contentment and good deeds. Amen.