Our Sages have taught (Pirkei Avos 3:15): “The world is judged for the good but everything is determined according to the abundance [or “the majority”] of deeds.” My illustrious father, the great Rabbi Aharon Keidnover, z”l, explained this in his commentary on the Torah Birkas Shmuel (Parashas Noach) in the light of another teaching of the Sages. In Kiddushin (40b) the Sages say: A man should always view himself as if he were half guilty and half meritorious. Thus, if he performs one more good deed he is fortunate, for he inclines himself and the entire world to the side of merit. If he does one more evil deed, woe to him! For he inclines himself and the entire world to the side of guilt. Thus it is written, “And one sinner causes much good to be lost” (Koheles 9:18). The Mishnah from Pirkei Avos addresses a question that was asked by Moshe himself (see Berachos 7a): We see that there are righteous people who have good fortune and righteous people with bad fortune, evildoers who have good fortune and evildoers with bad fortune. How, then, can the Sages say that, “the world is judged for the good”? In answer to this question Sage goes on to say that, “everything is determined according to the majority of deeds.” Therefore, even if a man is completely righteous, if he then commits a single transgression at a time that the world is half meritorious and half guilty — thereby inclining it to the side of guilt — he will become a “righteous person with bad fortune.” Conversely, if a wicked person performs a single good deed at a time that the world is half-half — thereby inclining it to the side of merit and benefiting the multitude — he will become an “evildoer with good fortune.” Thus the words of the Mishnah are very precise, “everything is determined according to the majority of deeds.” This is clear and it illustrates principle that “the words emanating from the mouth of a wise man are pleasing” (Koheles 10:12).
However, it seems to me that there is another way to understand this Mishnah as well. In this world everything is determined according to the abundance of wealth. Thus the Sages tell us (Eiruvin 86a) that Rebbi [Rabbi Yehudah HaNasi] used to honor the rich. In other words, he would bestow upon them all the illusory honor that abounds in these times. Fools cite Rebbi’s example as a proof that the rich deserve honor. What they do not realize is that Rebbi also used to honor poor Torah scholars, for they are the “men of deeds,” and in the World to Come honor will be apportioned according to “the abundance of deeds,” i.e., and not according to wealth. Thus the first statement, that the world is judged “for the good,” refers to judgment in this world according to wealth. But the second statement, that “everything is determined according to the abundance of deeds,” refers to judgment in the World to Come which is rendered according to the abundance of the deeds of the scholars, the true “men of deeds.” This should be a great warning to all whom Heaven has blessed with wealth or with the position of rabbi or head of the community or country — let them not denigrate the honor of scholars on account of their wealth or treat them with disdain, Heaven forbid. Rather let them recall at all times that the profession of the scholar is more exalted than any other profession in the world. If a communal leader derives honor from the disgrace of his fellows by lording over them and he fails to greet all who come before him with a pleasant countenance, he will one day be made to reckon for it and will be crushed beneath their feet. He will long to behold and bask in their radiance, but his vision will be darkened by the sight of their glory. There are numerous sources warning against the disparaging of scholars and the punishment for this iniquity is severe. For example, according to the Mishnah a proclamation goes forth every day, saying, “Woe to mankind for the disgrace of the Torah!” (Pirkei Avos 6:2).
Therefore a person should be careful to treat scholars with deference since the Holy One Blessed is He desires their honor. Let him strive to increase and elevate the honor and glory of the masters of the Torah. And even if a person’s own seat is among the great let him recall that the seat of the scholars is greater than his. Thus we find that whenever a scholar came before King Chizkiyahu he would rise from his throne and step forward to greet him. Then he would embrace him and kiss him, calling him, “My teacher! My teacher! My father! My father! Chariot of Israel!” (Kesubos 103b; Makkos 24a). Similarly, the Roman Emperor Antoninus used to say to Rebbi, “If only I could be a carpet beneath you in the World to Come!” (Avodah Zarah 10b). By contrast, if a leader behaves haughtily for the sake of receiving more honor, he will one day be consumed by maggots and all his honor will descend into the dust.
But the most important thing is to be as careful in honoring one’s mentor as in honoring one’s parents. One must also pray for the welfare of one’s mentor as well as for the welfare of one’s father and mother. One should recite this brief prayer: “Master of the Universe! May it be Your will to grant long life, bountiful sustenance and help from Heaven to my father my teacher, to my mother my teacher. And grant long life to all my mentors and to all the members of my family. May the words of my mouth and the meditations of my heart be acceptable to You, my Rock and my Redeemer.”
One must cast aside pride and hold fast to humility. It is true that Rabbi Chiya bar Ashi said in the name of Rav that a scholar must possess “one part in eight of an eighth” measure of pride, which should be a crown for him “like the needles on the top of a stalk of wheat” (Sotah 5a). However, I have heard an explanation of Rabbi Chiya’s dictum in the name of the illustrious Rabbi Wolf, head of the court of Posen, z”l, according to which Rabbi Chiya actually meant precisely the reverse of what people think. In fact what he meant was that a scholar must be especially humble! And they therefore said, “one part in eight of an eighth.” He explained as follows: In Parashas Beshalach (52a; 270a) the Zohar discusses the Divine Name, comprised of seventy- two three-letter holy Names, that is engraved upon the supernal throne. The letters that make up these names are derived from the verses of Shemos 14:19-21:
And the angel of God who went before the camp of Israel moved and went behind them and the pillar of cloud moved from before them and stood behind them. And it came between the camp of Egypt and the camp of Israel so that there was a cloud and darkness, but it illuminated the night; and this one did not come near this one all night. And Moshe stretched out his hand over the sea and Hashem led the sea with a strong east wind all that night and made the sea into dry land and the waters were divided. The letters that make up these verses must be rearranged as in the following table (see Rashi on Sukkah 45a):
It turns out that one of the eight names in the eighth row is the word anav — “humble.” Thus Rabbi’s Chiya’s dictum should be interpreted that a scholar must have the amount of pride that is reflected in “one of the eight [words] of the eighth [row],” that is, he should be humble! This interpretation is easy to understand, causing one’s lips to smack with delight! Nevertheless, in my opinion it is significant that Rabbi Chiya did not say straight out that one must be humble but chose instead to express it through a riddle, saying that one must act with an “eighth of an eighth.” I believe this was to hint that a scholar should nevertheless conduct himself with a little bit of preening, which should “crown him like the needles on the top of a sheaf of wheat.” It was to this that Rabbi Nachman responded, “I do not want any of it, nor even a part of it!” That is to say, he did not wish to engage in even a little bit of preening lest he possess even the smallest trace of pride. He used the ambiguous phrase “any of it” to allude to the eighth row of the table above while the phrase “even a part of it” refers to the eighth name in the row. Thus Rabbi Nachman indicated that he would minimize pride to the greatest extent possible, not wanting even the small part of a small part indicated by the expression “any of it or even a part of it.” Mar Zutra then concluded, “What is meant by the verse, ‘An abomination to Hashem is every haughty heart’? Even the slightest trace [of haughtiness] is implied.” The reason for this is expressed in the well known dictum, “Whoever is guilty of pride is as if he worshipped idolatry” (Sotah 4b), for pride is indeed like an offering to an idol, as I will explain in later chapters (84 and 88), with the help of Heaven.
For this reason I must issue an admonishment regarding the trait of humility itself. It is written, “Mount and ride on behalf of truth and righteous humility” (Tehillim 45:5). As this verse indicates, humility must be righteous and not a deception to make an impression on others. This is a matter that God will examine, for the God of all spirits will bring to judgment anyone who fails to conduct himself with integrity and humility. But concerning the one who does behave with integrity and humility it is written, “And those who love Him will be like the sun going forth in its strength” (Shoftim 5:31). Amein.
אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה בְּמַסֶּכֶת אָבוֹת: וּבְטוֹב הָעוֹלָם נִדּוֹן, וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה. הַגָּאוֹן אֲדוֹנִי אָבִי, הָרַב הַמְפֻרְסָם מוֹרֵנוּ אַהֲרֹן שְׁמוּאֵל קַיְדַנְוֶאר זִכְרוֹנוֹ לִבְרָכָה, פֵּרֵשׁ עַל פִּי דְּאִיתָא בַּגְּמָרָא דְּקִדּוּשִׁין: תָּנוּ רַבָּנָן: לְעוֹלָם יִרְאֶה אָדָם עַצְמוֹ כְּאִלּוּ חֶצְיוֹ חַיָּב, וְחֶצְיוֹ זַכַּאי. עָשָׂה מִצְוָה אַחַת — אַשְׁרָיו, שֶׁהִכְרִיעַ עַצְמוֹ וְאֶת כָּל הָעוֹלָם לְכַף זְכוּת. עָבַר עֲבֵרָה אַחַת — אוֹי לוֹ, שֶׁהִכְרִיעַ אֶת עַצְמוֹ וְאֶת כָּל הָעוֹלָם לְכַף חוֹבָה, שֶׁנֶּאֱמַר: וְחוֹטֵא אֶחָד יֹאבַד טוֹבָה הַרְבֵּה וְכוּ'. וְהִנֵּה קָשֶׁה בְּדִבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, קֻשְׁיוֹת משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, דְּהִקְשָׁה: מִפְּנֵי מָה יֵשׁ צַדִּיק וְטוֹב לוֹ וְצַדִּיק וְרַע לוֹ, רָשָׁע וְטוֹב לוֹ רָשָׁע וְרַע לוֹ, וְהֵיאַךְ אַמְרִינָן דִּבְטוֹב הָעוֹלָם נִדּוֹן? לְזֶה בָּא בַּעַל הַמַּאֲמָר לְתָרֵץ קֻשְׁיוֹת משֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, דְּהַכֹּל הוּא אַחַר רֹב הַמַּעֲשֶׂה. אִם כֵּן, אֲפִלּוּ הָאָדָם הוּא צַדִּיק גָּמוּר, וְעוֹשֶׂה עֲבֵרָה בְּשָׁעָה שֶׁהָעוֹלָם הוּא מֶחֱצָה עַל מֶחֱצָה — חֶצְיוֹ זְכֻיּוֹת, וְחֶצְיוֹ עֲווֹנוֹת — וְהוּא מַכְרִיעַ לְכַף חוֹבָה, אֲזַי הוּא צַדִּיק וְרַע לוֹ. וְכֵן לְהִפּוּךְ: אִם רָשָׁע עוֹשֶׂה מִצְוָה בְּשָׁעָה שֶׁהָעוֹלָם מֶחֱצָה עַל מֶחֱצָה, וְאִם כֵּן הוּא מַכְרִיעַ אֶת הָעוֹלָם לְכַף זְכוּת, וּמְזַכֶּה אֶת הָרַבִּים, אֲזַי הוּא רָשָׁע וְטוֹב לוֹ. וְלָכֵן דַּיְּקִינָן, וְהַכֹּל הוּא לְפִי רֹב הַמַּעֲשֶׂה וְקַל לְהָבִין. וְזֶהוּ דִּבְרֵי פִּי חָכָם חֵן.
Our Sages have taught (Pirkei Avos 3:15): “The world is judged for the good but everything is determined according to the abundance [or “the majority”] of deeds.” My illustrious father, the great Rabbi Aharon Keidnover, z”l, explained this in his commentary on the Torah Birkas Shmuel (Parashas Noach) in the light of another teaching of the Sages. In Kiddushin (40b) the Sages say: A man should always view himself as if he were half guilty and half meritorious. Thus, if he performs one more good deed he is fortunate, for he inclines himself and the entire world to the side of merit. If he does one more evil deed, woe to him! For he inclines himself and the entire world to the side of guilt. Thus it is written, “And one sinner causes much good to be lost” (Koheles 9:18). The Mishnah from Pirkei Avos addresses a question that was asked by Moshe himself (see Berachos 7a): We see that there are righteous people who have good fortune and righteous people with bad fortune, evildoers who have good fortune and evildoers with bad fortune. How, then, can the Sages say that, “the world is judged for the good”? In answer to this question Sage goes on to say that, “everything is determined according to the majority of deeds.” Therefore, even if a man is completely righteous, if he then commits a single transgression at a time that the world is half meritorious and half guilty — thereby inclining it to the side of guilt — he will become a “righteous person with bad fortune.” Conversely, if a wicked person performs a single good deed at a time that the world is half-half — thereby inclining it to the side of merit and benefiting the multitude — he will become an “evildoer with good fortune.” Thus the words of the Mishnah are very precise, “everything is determined according to the majority of deeds.” This is clear and it illustrates principle that “the words emanating from the mouth of a wise man are pleasing” (Koheles 10:12).
וְלִי נִרְאֶה, כִּי בָּעוֹלָם הַזֶּה נִדּוֹן לְפִי רֹב הַמָּמוֹן, וּכְמוֹ שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה: רַבִּי הָיָה מְכַבֵּד עֲשִׁירִים, כִּי כָּל הַכָּבוֹד הַמְדֻמֶּה שֶׁיֵּשׁ עַכְשָׁו בָּעִתִּים הַלָּלוּ, הוּא תּוֹלֶה הַכֹּל בָּעשֶׁר. וְהַכְּסִילִים מְבִיאִים רְאָיָה מֵרַבִּי, שֶׁהָיָה מְכַבֵּד עֲשִׁירִים, אֲבָל אֵינָם יוֹדְעִים שֶׁרַבֵּנוּ הַקָּדוֹשׁ הָיָה גַּם כֵּן מְכַבֵּד לַעֲנִיִּים בַּעֲלֵי תּוֹרָה, כִּי הֵמָּה בַּעֲלֵי הַמַּעֲשֶׂה. וּבָעוֹלָם הַבָּא חוֹלְקִין כָּבוֹד לְפִי רֹב הַמַּעֲשֶׂה, שֶׁהֵם הַמַּעֲשִׂים טוֹבִים, וְלֹא לְפִי רֹב הַמָּמוֹן. וְזֶהוּ הַפֵּרוּשׁ בַּגְּמָרָא: וּבְטוֹב הָעוֹלָם נִדּוֹן, כַּנִּזְכָּר לְעֵיל. אֲבָל הַפֵּרוּשׁ שֶׁל 'וְהַכֹּל לְפִי רֹב הַמַּעֲשֶׂה', רָצָה לוֹמַר שֶׁהֵן הַתַּלְמִידֵי חֲכָמִים, שֶׁהֵם בַּעֲלֵי מַעֲשֶׂה. וְלָכֵן יֵשׁ הִתְעוֹרְרוּת גָּדוֹל לְכָל אִישׁ, אֲשֶׁר גַּם כֵּן זִכָּהוּ ה' בְּעשֶׁר, וְהוּא רַב אוֹ נָגִיד בִּקְהִלָּה וּבִמְדִינָה, אַל יָקֵל בִּשְׁבִיל עָשְׁרוֹ בִּכְבוֹדָן שֶׁל תַּלְמִידֵי חֲכָמִים לְאַנְהָגָא בְּהוֹן קְלָנָא, חַס וְשָׁלוֹם. וְיַחֲשֹׁב תָּמִיד שֶׁאֻמָּנוּת בַּעֲלֵי תּוֹרָה הוּא לְמַעְלָה מִכָּל אֻמָּנוּת שֶׁבָּעוֹלָם. וְכָל מִי שֶׁמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ בִּשְׁבִיל כְּבוֹדוֹ, שֶׁמִּתְנַשֵּׂא בַּאֲשֶׁר שֶׁהוּא רֹאשׁ, וְאֵינוֹ מַסְבִּיר פָּנִים יָפוֹת לְכָל הָעָם הַנִּצָּבִים עָלָיו — עַל זֶה עֲתִידִין לִתֵּן אֶת הַדִּין וְלִהְיוֹת כְּבוּשִׁים תַּחַת רַגְלֵיהֶם, וְשָׁם יִתְאַוּוּ לִרְאוֹת בָּאוֹר שֶׁלָּהֶם וְלֵיהָנוֹת מִמֶּנָּה, אֲבָל תֶּחֱשַׁכְנָה עֵינֵיהֶם מֵרְאוֹת בִּכְבוֹדוֹ. וְהִנֵּה בְּכַמָּה מְקוֹמוֹת הָאָדָם מֻזְהָר, וְדִינוֹ הוּא קָשֶׁה, בִּשְׁבִיל שֶׁמְּבַזֶּה בַּעֲלֵי תּוֹרָה, וְהַכְּרוּז מַכְרִיז בְּכָל יוֹם: אוֹי לָהֶם לַבְּרִיּוֹת מֵעֶלְבּוֹנָהּ שֶׁל תּוֹרָה!
However, it seems to me that there is another way to understand this Mishnah as well. In this world everything is determined according to the abundance of wealth. Thus the Sages tell us (Eiruvin 86a) that Rebbi [Rabbi Yehudah HaNasi] used to honor the rich. In other words, he would bestow upon them all the illusory honor that abounds in these times. Fools cite Rebbi’s example as a proof that the rich deserve honor. What they do not realize is that Rebbi also used to honor poor Torah scholars, for they are the “men of deeds,” and in the World to Come honor will be apportioned according to “the abundance of deeds,” i.e., and not according to wealth. Thus the first statement, that the world is judged “for the good,” refers to judgment in this world according to wealth. But the second statement, that “everything is determined according to the abundance of deeds,” refers to judgment in the World to Come which is rendered according to the abundance of the deeds of the scholars, the true “men of deeds.” This should be a great warning to all whom Heaven has blessed with wealth or with the position of rabbi or head of the community or country — let them not denigrate the honor of scholars on account of their wealth or treat them with disdain, Heaven forbid. Rather let them recall at all times that the profession of the scholar is more exalted than any other profession in the world. If a communal leader derives honor from the disgrace of his fellows by lording over them and he fails to greet all who come before him with a pleasant countenance, he will one day be made to reckon for it and will be crushed beneath their feet. He will long to behold and bask in their radiance, but his vision will be darkened by the sight of their glory. There are numerous sources warning against the disparaging of scholars and the punishment for this iniquity is severe. For example, according to the Mishnah a proclamation goes forth every day, saying, “Woe to mankind for the disgrace of the Torah!” (Pirkei Avos 6:2).
עַל כֵּן יִרְאֶה הָאָדָם לַחֲלֹק כָּבוֹד לְתַלְמִידֵי חֲכָמִים, בַּאֲשֶׁר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חָפֵץ בִּכְבוֹדָן, וְיִהְיֶה זָהִיר לְגַדֵּל וּלְרוֹמֵם כְּבוֹדָם וְתִפְאַרְתָּם שֶׁל בַּעֲלֵי תּוֹרָה, וְאַף אִם כִּסֵּא הָאָדָם הוּא בֵּין הַגְּדוֹלִים — תָּשִׂים אֶל לִבְּךָ, שֶׁכִּסֵּא שֶׁל תַּלְמִידֵי חֲכָמִים גָּדוֹל מִכִּסְאֲךָ. וּכְמוֹ שֶׁמָּצָאנוּ שֶׁחִזְקִיָּה מֶלֶךְ יְהוּדָה עָלָיו הַשָּׁלוֹם, כְּשֶׁהָיוּ בָּאִים אֵלָיו תַּלְמִידֵי חֲכָמִים, הָיָה עוֹמֵד מִכִּסְאוֹ יוֹצֵא לְנֶגְדָּם, וְהָיָה מְחַבְּקָם וּמְנַשְּׁקָם. וְאָמַר לוֹ: רַבִּי רַבִּי! אָבִי אָבִי! רֵכֶב יִשְׂרָאֵל! וְכֵן הָיָה אוֹמֵר אַנְטוֹנִינוּס קֵיסָר לְרַבֵּנוּ הַקָּדוֹשׁ: הַלְוַאי הָיִיתִי מַצָּע תַּחְתֶּיךָ בָּעוֹלָם הַבָּא! וּמִי שֶׁמַּנְהִיג נְשִׂיאוּתוֹ בָּרָמָה בִּשְׁבִיל לְהַרְבּוֹת כְּבוֹדוֹ, אֲזַי רִמָּה תֹּאכְלֵהוּ וּלְעָפָר יֵרֵד כְּבוֹדוֹ.
Therefore a person should be careful to treat scholars with deference since the Holy One Blessed is He desires their honor. Let him strive to increase and elevate the honor and glory of the masters of the Torah. And even if a person’s own seat is among the great let him recall that the seat of the scholars is greater than his. Thus we find that whenever a scholar came before King Chizkiyahu he would rise from his throne and step forward to greet him. Then he would embrace him and kiss him, calling him, “My teacher! My teacher! My father! My father! Chariot of Israel!” (Kesubos 103b; Makkos 24a). Similarly, the Roman Emperor Antoninus used to say to Rebbi, “If only I could be a carpet beneath you in the World to Come!” (Avodah Zarah 10b). By contrast, if a leader behaves haughtily for the sake of receiving more honor, he will one day be consumed by maggots and all his honor will descend into the dust.
וְהָעִקָּר, שֶׁצָּרִיךְ הָאָדָם לְהִזָּהֵר בִּכְבוֹד רַבּוֹ כְּמוֹ בִּכְבוֹד אָבִיו וְאִמּוֹ. וְצָרִיךְ לְהִתְפַּלֵּל עֲבוּר רַבּוֹ וַעֲבוּר אָבִיו וְאִמּוֹ, וְכֹה יֹאמַר בִּקְצָרָה: רִבּוֹנוֹ שֶׁל עוֹלָם, יְהֵא רַעֲוָא מִן קֳדָמָךְ, שֶׁתִּתֵּן חַיֵּי אֲרִיכֵי וּמְזוֹנֵי רְוִיחֵי וְסִיַּעְתָּא דִּשְׁמַיָּא לְאָבִי מוֹרִי וְאִמִּי מוֹרָתִי, וּלְרַבּוֹתֵינוּ וּלְכָל בְּנֵי מִשְׁפַּחְתִּי לַאֲרִיכוּת יָמִים. יִהְיוּ לְרָצוֹן אִמְרֵי פִי וְגוֹ'.
But the most important thing is to be as careful in honoring one’s mentor as in honoring one’s parents. One must also pray for the welfare of one’s mentor as well as for the welfare of one’s father and mother. One should recite this brief prayer: “Master of the Universe! May it be Your will to grant long life, bountiful sustenance and help from Heaven to my father my teacher, to my mother my teacher. And grant long life to all my mentors and to all the members of my family. May the words of my mouth and the meditations of my heart be acceptable to You, my Rock and my Redeemer.”
וְלָכֵן צָרִיךְ הָאָדָם לְהַשְׁלִיךְ מִדַּת הַגַּאֲוָה וּלְהַחֲזִיק בְּמִדַּת הָעֲנָוָה. וְאַף דְּאָמַר רַבִּי חִיָּא בַּר רַב אָשִׁי, אָמַר רַב: תַּלְמִיד חָכָם — צָרִיךְ לִהְיוֹת לוֹ גַּאֲוָה אֶחָד מִשְּׁמִינִית שֶׁבַּשְּׁמִינִית, וּמְעַטֵּר לֵיהּ כִּסְאַסְאָה לְשִׁבָּלְתָּא. שָׁמַעְתִּי הַפֵּרוּשׁ בְּשֵׁם הַגָּאוֹן הָרַב מוֹרֵנוּ ווֹלְף, אַב בֵּית דִּין דִּקְהִלַּת קֹדֶשׁ פּוֹזְנָא זִכְרוֹנוֹ לִבְרָכָה, דְּאָמַר שֶׁכַּוָּנַת רַבִּי חִיָּא הָיָה בָּזֶה, שֶׁאַדְּרַבָּה: שֶׁתַּלְמִיד חָכָם צָרִיךְ לִהְיוֹת עָנָו. וְלָכֵן אָמְרוּ: אֶחָד מִשְּׁמִינִית שֶׁבַּשְּׁמִינִית. דַּע, כִּי הַשֵּׁם הַקָּדוֹשׁ שֶׁל ע"ב הַיּוֹצֵא מִפְּסוּקִים: וַיִּסַּ"ע וַיָּבֹ"א וַיֵּ"ט (שְׁמוֹת יד, יט־כא), כַּאֲשֶׁר הוּא מְסֻדָּר בַּזֹּהַר, פָּרָשַׁת בְּשַׁלַּח, בִּרְתִיכָא קַדִּישָׁא עִלָּאָה, תִּמְצָא בַּשּׁוּרָה שְׁמִינִית אֶחָד מִשְּׁמוֹנָה שֵׁמוֹת, שֶׁבָּהּ תֵּבַת ענ"ו וְקַל לָנוּ לְהָבִין, וּשְׂפָתַיִם יִשַּׁק.
One must cast aside pride and hold fast to humility. It is true that Rabbi Chiya bar Ashi said in the name of Rav that a scholar must possess “one part in eight of an eighth” measure of pride, which should be a crown for him “like the needles on the top of a stalk of wheat” (Sotah 5a). However, I have heard an explanation of Rabbi Chiya’s dictum in the name of the illustrious Rabbi Wolf, head of the court of Posen, z”l, according to which Rabbi Chiya actually meant precisely the reverse of what people think. In fact what he meant was that a scholar must be especially humble! And they therefore said, “one part in eight of an eighth.” He explained as follows: In Parashas Beshalach (52a; 270a) the Zohar discusses the Divine Name, comprised of seventy- two three-letter holy Names, that is engraved upon the supernal throne. The letters that make up these names are derived from the verses of Shemos 14:19-21:
(א"ה: רַשִּׁ"י בְּסֻכָּה מה. 'אֲנִי וָהוֹ' — בְּגִימַטְרִיָּא: אֲנָא ה'. וְעוֹד מִשִּׁבְעִים וּשְׁנַיִם שֵׁמוֹת הֵן הַנְּקוּבִין בְּשָׁלשׁ מִקְרָאוֹת הַסְּמוּכִין בְּפָרָשַׁת 'וַיְהִי בְּשַׁלַּח וַיִּסַּע וְגוֹ', וַיָּבֹא בֵּין מַחֲנֶה וְגוֹ'. וַיֵּט משֶׁה אֶת יָדוֹ וְגוֹ'. וּשְׁלָשְׁתָּן בְּנֵי שִׁבְעִים וּשְׁתַּיִם אוֹתִיּוֹת. וּמֵהֶן שֵׁם הַמְפֹרָשׁ. אוֹת הָרִאשׁוֹנָה שֶׁל פָּסוּק רִאשׁוֹן, וְאַחֲרוֹנָה שֶׁל אֶמְצָעִי וְרִאשׁוֹנָה שֶׁל אַחֲרוֹן, וְכֵן בְּזֶה הַסֵּדֶר כֻּלָּן. הַשֵּׁם הָרִאשׁוֹן — 'וָהוֹ'. וָי"ו שֶׁל 'וַיִּסַּע', הֵ"א דְּ'כָל הַלַּיְלָה', וָי"ו דְּ'וַיֵּט'. וְשֵׁם הַשְּׁלשִׁים וָשֶׁבַע הוּא 'אֲנִי' — אָלֶ"ף דְּ'מֵאַחֲרֵיהֶם', וְנוּ"ן רִאשׁוֹן דְּ'הֶעָנָן' בַּחֶשְׁבּוֹן שֶׁלְּמַפְרֵעַ וְיוּ"ד דְּ'רוּחַ קָדִים'.)
And the angel of God who went before the camp of Israel moved and went behind them and the pillar of cloud moved from before them and stood behind them. And it came between the camp of Egypt and the camp of Israel so that there was a cloud and darkness, but it illuminated the night; and this one did not come near this one all night. And Moshe stretched out his hand over the sea and Hashem led the sea with a strong east wind all that night and made the sea into dry land and the waters were divided. The letters that make up these verses must be rearranged as in the following table (see Rashi on Sukkah 45a):
וה"ו יל"י סי"ט על"מ מה"ש לל"ה אכ"א כה"ת
הז"י אל"ד לא"ו הה"ע יז"ל מב"ה הר"י הק"מ
לא"ו כל"י לו"ו פה"ל נל"ך יי"י מל"ה חה"ו
נת"ה הא"א יר"ת שא"ה רי"י או"ם לכ"ב וש"ר
יח"ו לה"ח כו"ק מנ"ד אנ"י חע"מ רה"ע יי"ז
הה"ה מי"כ וו"ל יל"ה סא"ל ער"י עש"ל מי"ה
וה"ו דנ"י הח"ש עמ"מ ננ"א ני"ת מב"ה פו"י
נמ"ם יי"ל הר"ח מצ"ר ומ"ב יה"ה ענ"ו מח"י
דמ"ב מנ"ק אי"ע חב"ו רא"ה יב"מ הי"י מו"ם
וה"ו יל"י סי"ט על"מ מה"ש לל"ה אכ"א כה"ת
הז"י אל"ד לא"ו הה"ע יז"ל מב"ה הר"י הק"מ
לא"ו כל"י לו"ו פה"ל נל"ך יי"י מל"ה חה"ו
נת"ה הא"א יר"ת שא"ה רי"י או"ם לכ"ב וש"ר
יח"ו לה"ח כו"ק מנ"ד אנ"י חע"מ רה"ע יי"ז
הה"ה מי"כ וו"ל יל"ה סא"ל ער"י עש"ל מי"ה
וה"ו דנ"י הח"ש עמ"מ ננ"א ני"ת מב"ה פו"י
נמ"ם יי"ל הר"ח מצ"ר ומ"ב יה"ה ענ"ו מח"י
דמ"ב מנ"ק אי"ע חב"ו רא"ה יב"מ הי"י מו"ם
וְהִנֵּה לְפִי דַּעְתִּי בַּמֶּה שֶׁאָמַר רַבִּי חִיָּא הוּא הָעִנְיָן בְּרֶמֶז, שֶׁצָּרִיךְ הָאָדָם לִהְיוֹת עָנָו, וְלֹא אָמַר זֶה בְּפֵרוּשׁ, אֶלָּא אָמַר הַלָּשׁוֹן: צָרִיךְ לִהְיוֹת נוֹהֵג שְׁמִינִית שֶׁבַּשְּׁמִינִית. נִרְאֶה מִזֶּה, דְּבָא לְרַמֵּז שֶׁאֲפִלּוּ הָכֵי יֵאוֹת לְתַלְמִיד חָכָם לִנְהֹג בְּעַצְמוֹ קְצָת סִלְסוּל. וְכִדְאַמְרִינָן: וּמְעַטְּרָא לֵיהּ כִּסְאַסְאָה לְשִׁבָּלְתָּא. וְעַל זֶה אָמַר רַב נַחְמָן אַחַר כָּךְ: אֲנָא לֹא בָּעֵינָא לֹא מִנֵּיהּ וְלֹא מִקְּצָתֵיהּ. פֵּרוּשׁ: אֵין אֲנִי חָפֵץ אַף בְּסִלְסוּל וְנִדְנוּד שׁוּם גַאֲוָה, אֲפִלּוּ מְעַט מִזְּעֵיר. וְרָמַז בַּאֲמִירָתוֹ בַּנֶּעְלָם שֶׁל מִנֵּיהּ וּמִקְּצָתֵיהּ. רָצָה לוֹמַר: מֵהַשּׁוּרָה הַשְּׁמִינִית וּמִמִּקְצָת מֵהַשֵּׁם הַשְּׁמִינִית. וְכָל זֶה מְרַמֵּז לְמַעֵט הַגַּאֲוָה בְּכָל אֶפְשָׁרִי, אֲפִלּוּ בִּמְעַט דִּמְעַט, הַנִּרְמָּז בְּמִלַּת 'לֹא מִנֵּיהּ וְלֹא מִקְּצָתֵיהּ'. וְעַל זֶה סִיֵּם מַר זוּטְרָא: מַאי דִּכְתִיב: תּוֹעֲבַת ה' כָּל גְּבַהּ לֵב? אֲפִלּוּ כָּל דְּהוּא מַשְׁמָע. וְהַטַּעַם הוּא מְפֻרְסָם: כָּל הַמִּתְגָּאֶה, כְּאִלּוּ עוֹבֵד עֲבוֹדָה זָרָה, וְהַגַּאֲוָה הוּא תִּקְרוֹבוֹת עֲבוֹדָה זָרָה, כְּמוֹ שֶׁאָמַר הַכָּתוּב לְקַמָּן בְּסִיַּעְתָּא דִּשְׁמַיָּא.
It turns out that one of the eight names in the eighth row is the word anav — “humble.” Thus Rabbi’s Chiya’s dictum should be interpreted that a scholar must have the amount of pride that is reflected in “one of the eight [words] of the eighth [row],” that is, he should be humble! This interpretation is easy to understand, causing one’s lips to smack with delight! Nevertheless, in my opinion it is significant that Rabbi Chiya did not say straight out that one must be humble but chose instead to express it through a riddle, saying that one must act with an “eighth of an eighth.” I believe this was to hint that a scholar should nevertheless conduct himself with a little bit of preening, which should “crown him like the needles on the top of a sheaf of wheat.” It was to this that Rabbi Nachman responded, “I do not want any of it, nor even a part of it!” That is to say, he did not wish to engage in even a little bit of preening lest he possess even the smallest trace of pride. He used the ambiguous phrase “any of it” to allude to the eighth row of the table above while the phrase “even a part of it” refers to the eighth name in the row. Thus Rabbi Nachman indicated that he would minimize pride to the greatest extent possible, not wanting even the small part of a small part indicated by the expression “any of it or even a part of it.” Mar Zutra then concluded, “What is meant by the verse, ‘An abomination to Hashem is every haughty heart’? Even the slightest trace [of haughtiness] is implied.” The reason for this is expressed in the well known dictum, “Whoever is guilty of pride is as if he worshipped idolatry” (Sotah 4b), for pride is indeed like an offering to an idol, as I will explain in later chapters (84 and 88), with the help of Heaven.
עַל כֵּן אֲנִי מַזְהִיר עַל מִדַּת הָעֲנָוָה, כְּמוֹ שֶׁאָמַר הַכָּתוּב: צְלַח רְכַב עַל דְּבַר אֱמֶת וַעֲנָוָה צֶדֶק וְגוֹ'. פֵּרוּשׁ: שֶׁיִּהְיֶה לְךָ עֲנָוָה שֶׁל צֶדֶק, וְלֹא עֲנָוָה שֶׁל רְמִיָּה, כְּדֵי לְהַרְאוֹת פָּנִים שֶׁל עֲנָוָה בִּפְנֵי הַבְּרִיּוֹת. הֲלֹא אֱלֹהִים יַחְקֹר זֹאת, וְאֵל אֱלֹהֵי הָרוּחוֹת יָבוֹא בְּמִשְׁפָּט לְמִי שֶׁאֵינוֹ נוֹהֵג בֶּאֱמֶת בַּעֲנָוָה, אֲבָל מִי שֶׁנּוֹהֵג בַּעֲנָוָה וּבֶאֱמֶת — עָלָיו נֶאֱמַר: וְאוֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבוּרָתוֹ, אָמֵן.
For this reason I must issue an admonishment regarding the trait of humility itself. It is written, “Mount and ride on behalf of truth and righteous humility” (Tehillim 45:5). As this verse indicates, humility must be righteous and not a deception to make an impression on others. This is a matter that God will examine, for the God of all spirits will bring to judgment anyone who fails to conduct himself with integrity and humility. But concerning the one who does behave with integrity and humility it is written, “And those who love Him will be like the sun going forth in its strength” (Shoftim 5:31). Amein.