Humility, the Opposite of Arrogance
Part I: What Is True Humility?

The ideal measure for all character traits, as the Rambam explains, is to be balanced in the middle way. One out of only two character traits which are exceptions to this rule, where a person should go to the extreme of ridding themselves of the character trait completely, is arrogance (Hilchot De’ot, Chapter 2 Section 3). In this series about arrogance, and its opposite, humility, we will explore the damaging effects of arrogance, the importance of humility, how to achieve humility on a practical level, and how living a life of humility is
uplifting. In this segment of the series, we will explore the damaging effects of arrogance and will look at the greatness of humility.
In Proverbs¹, King Solomon states that “Every haughty person is an abomination to Hashem”. The Orchot HaTzadikim (in Gate of Arrogance) quotes various verses which demonstrate the enormity of arrogance, with comparisons such as serving idols² and having every type of forbidden relationship³. The most powerful in conveying how despicable and destructive the trait of arrogance is appears in Psalms 101:5: “The haughty of eye and the broad of heart – with him I cannot abide”. Hashem’s presence cannot dwell with a person who is haughty.
Perhaps we can understand that arrogance is a negative and immoral character trait, but why is it so abhorrent to the extent that Hashem cannot be with one who is haughty?
To find the essence of a word or concept, one must look at the first place it is mentioned in the Torah⁴ . The first sin appears in the third chapter of Bereishit, a mere few hours after man and woman were created⁵: “The woman saw that the tree was good for eating…”⁶
Eve states that the Tree of Knowledge, the one tree that she was forbidden by Hashem to eat from⁷, is “good”, mirroring the language used by Hashem in creation⁸. Eve, here, epitomises arrogance. This first sin provides us with the paradigm of all sin: deciding for oneself what’s right and wrong.
The presence of arrogance in Chava’s mindset cannot be underestimated since the ramifications of its manifestation, in enticing Adam to sin, radically altered the future of mankind.⁹
Not only does the trait of arrogance have far-reaching and powerful consequences on a global scale, but its presence actually restricts us from fulfilling our personal mission in this world.

Rav Elyakim Krumbein (piece on ‘Humility’) states: “The whole idea of working to achieve tikkun repair is based on the premise that at present, all is not right with oneself.” A powerful drive for spiritual progress can grow only from the soil of humility.”

Rav Krumbein (piece on ‘Humility’) writes on a similar idea: “A good friend once told me, “Do you know what arrogance is? It’s when you’re in a room full of acquaintances, and you go through them in your mind, saying to yourself: I’m smarter than this one, I’m a better friend than that one, I’m more industrious than the next, etc.” Putting others down by highlighting their flaws, even within our own minds as hearts, is arrogance.

Rav Krumbein defines arrogance as the “nemesis of Mussar” (character development). Our goal in life is to repair the flaws in our character traits.¹⁰ Therefore, only without arrogance can we fulfill our mission in this world.
For a person to rid themselves of arrogance, they must first know how to identify it. How does one detect any traces of arrogance within themselves?
In Proverbs¹¹, it is written, “the abomination of Hashem are all who are proud of heart”. The Orchot Hatzadikim explains on the words “proud of heart” that a person is not just an “abomination of Hashem” if they elevate themselves externally through their speech or actions, but it is true even if this pride exists only internally.¹²

Rav Krumbein (piece on ‘Humility’) writes on a similar idea: “A good friend once told me, “Do you know what arrogance is? It’s when you’re in a room full of acquaintances, and you go through them in your mind, saying to yourself: I’m smarter than this one, I’m a better friend than that one, I’m more industrious than the next, etc.” Putting others down by highlighting their flaws, even within our own minds as hearts, is arrogance.
Thus far, it is evident that we should rid ourselves of arrogance because of its inherent destruction, so by definition we are striving for its opposite: humility. But how do we know that humility is inherently good? We will see that all central Torah concepts have their root in humility.
Adam’s name shares its root with the phrase ‘adame l’Elyon’, meaning ‘I will make myself similar to the Almighty’¹³; our role in this world is to emulate Hashem. In order for the world to be created, for Hashem to give of His goodness to another, Hashem, so to speak, contracted Himself¹⁴. Furthermore, Hashem conceals Himself behind the physicality and natural order of the world. The Creator of all in existence, Who is the most deserving of credit and honour, masks Himself behind His creations. Since each person is made “in the image of G-d”¹⁵ –
this state of existence is a part of our very essence. The word ‘Adam’ shares a root with the word ‘adamah’(ground); we are like the ground, and should view ourselves as lowly beings.
The Torah, from which all existence emanated¹⁶, was given on a low, humble mountain¹⁷, and in the month of ‘Sivan’ which has the same numerical value as the word ‘anav’, meaning ‘humble person’ (Baile Rebbe). The land of Israel, the land designated to the Jewish people by Hashem, is humble in the sense that its own natural water sources are not vast enough to adequately provide for the whole land, and we are therefore fully reliant on Hashem for rain.¹⁸. The Altar in the Tabernacle and Holy Temple, the centre point of connection between
us and Hashem, being ‘Holy of Holies to Hashem’,¹⁹ is in many ways humble. One example which demonstrates this is that throughout the year, leavened food is not allowed to be placed upon it²⁰. Leavened foods, which are literally ‘filled with hot air’, represents the inflated ego. In this vein, the festival that requires the most physical effort is Pesach, where we are required to search for, burn, and rid ourselves completely of this one thing: leavened foods – arrogance.
Thus far, it is clear to see how destructive arrogance is, and how important is its opposite, humility. Arrogance is dangerous on both a personal and global level, while humility is a central aspect of key areas of Torah and therefore a necessary ingredient to ensure success in any project. In the next segment, we will look at how to achieve humility on a practical level.

¹ 16:5

² Sotah 4b

³ Vayikra 16:27

⁴ Rav Tzadok HaKohen

⁵ Sanhedrin 38b

⁶ Bereishit 3:6

⁷ Bereishit 2:17

⁸ Bereishit 1:4

⁹ Ramchal, Derech Hashem, I:3: section 5

¹⁰ Gra -Proverbs 4:13

¹¹ 16:5

¹² Gate of Arrogance

¹³ Yeshaya 14.14

¹⁴ Etz Chaim, Arizal, Heichal A”K, anaf 2

¹⁵ Bereishit 1:27

¹⁶ Zohar 1:133 b:8

¹⁷ Gemara in Sota. 5a:8

¹⁸ Seforno and Chizkuni, Devarim 11:11

¹⁹ Vayikra 30:10

²⁰ Vayikra 2:11, 6:9,10