Anavah Part 2

In this section you will learn and analyze several secondary Torah sources on the topic of Anavah.

At the end you will complete a choice of two assessments.

Anavah Part 1

By the end of this Unit Students will be able to Understand:


Unit Goals: That perfecting the Middah of Anavah will directly impact the relationship he/she has with themselves, G-d and others.

Essential Question: Why this Middah is so central to ones Judaism?

Unit Assessment: As the CEO of a large company, create a job description for a leadership position you are looking to fill at the company. 

• Be sure to include the quality of Anavah as a necessary qualification, explaining why the leader must have this quality. 
• Use at least two of the Sources you learnt to support your work.
• The assignment can be posted on drop-box. (Due 12/17/2015)

Click Here For A Template of a Job Description.

A story

Rabbi Simcha Bunim Bonhart of Peshischa (Przysucha, in Poland) (1765–1827) was one of the main leaders of Hasidic Judaism in Poland.

Over three hundred years ago, Rabbi Simcha Bunim of Pshishke told his disciples: Everyone must have two pockets, with a note in each pocket, so that he or she can reach into the one or the other, depending on the need. When feeling lowly and depressed, discouraged or disconsolate, one should reach into the right pocket, and, there, find the words: "For my sake was the world created." But when feeling high and mighty one should reach into the left pocket, and find the words: "I am but dust and ashes."

What are Middot?

Mosheh ben Maimon (משה בן מימון), called Moses Maimonides and also known as Mūsā ibn Maymūn  or RaMBaM (Hebrew acronym for "Rabbi Mosheh Ben Maimon"), was a preeminent medieval Jewish philosopher and one of the most prolific and followed Torah scholars and physicians of the Middle Ages. He was born in Córdoba, Almoravid Empire (present-day Spain) on Passover Eve, 1135, and died in Egypt (or Tiberias) on 20th Tevet, December 12, 1204. He was a rabbi, physician, and philosopher in Morocco and Egypt.

יז  וְכָל אֵלּוֹ הַדְּבָרִים--כְּדֵי לָכֹף יִצְרוֹ, וּלְתַקַּן דֵּעוֹתָיו.  וְרוֹב דִינֵי תּוֹרָה אֵינָן אֵלָא עֵצוֹת מֵרָחוֹק מִגְּדוֹל הַעֵצָה, לְתַקַּן הַדֵּעוֹת וּלְיַשַּׁר כָּל הַמַּעֲשִׂים; וְכֵן הוּא אוֹמֵר "הֲלֹא כָתַבְתִּי לְךָ, שָׁלִשִׁים--בְּמֹעֵצוֹת וָדָעַת.  לְהוֹדִיעֲךָ--קֹשְׁטְ, אִמְרֵי אֱמֶת; לְהָשִׁיב אֲמָרִים אֱמֶת, לְשֹׁלְחֶיךָ" (משלי כב,כ-כא).

All of these ordinances are to subjugate one's evil inclination and improve one's character. Similarly, most of the Torah's laws are nothing other than "counsels given from distance" from "He Who is of great counsel" to improve one's character and make one's conduct upright. And so it is written Proverbs 22:20-21: "Behold, I have written for you in the Torah prominent matters, to inform you of the veracity of the words of truth, so that you will respond truthfully to those who send to you."

CLICK HERE FOR NOTES (Thank you Lilly S.)