Musar para sa Mga Awit 8:5

God glorious and awesome — it is a command to love and revere Him, as it is said: "And you shall love the Lord your God" (Ibid.), and it is further said: "The Lord your God you shall revere" (Ibid: 13). And this is the way to attain to love of the Lord, Blessed is He : When a person contemplates the great and wondrous works and creations and sees from them how God's wisdom is unparalleled, and infinite, he, at once, loves God, Blessed be He, and praises and extols Him and is filled with a great longing to know His Great Name, as David said "My soul thirsts for God — for the living God" (Ps. 42:3). And when he considers these things profoundly he immediately trembles and is startled, he is fearful and terrified, and he realizes that he is a small, lowly, obscure creature, standing with his little, finite mind before the Perfect in All Knowledge, as David said: "When I behold Thy Heavens, the work of Thy fingers, the moon and the stars which Thou hast established, what is man that Thou art mindful of him?" (Ibid. 8:4-5).

And this is the language of the holy Zohar in Parshath Terumah on Psalms 129:126): "It is a time to act for the L-rd," viz.: "So long as the Torah endures in the world and men occupy themselves with it, the Holy One Blessed be He rejoices in the work of His hands and rejoices in all of the worlds, and the heavens and the earth remain standing. What is more, the Holy One Blessed be He gathers all His tribunal and says to them: 'See the holy people that I have on the earth, by whom the Torah is adorned. See My handiwork, about which you have said: 'What is man that You remember him?'" And when they see the joy of their Master in His people, they immediately open [their mouths] and say (I Chronicles 17:21): 'Who is like Your people, Israel, one nation in the land?' But when Israel neglect Torah, His strength, as it were, weakens, wherefore "it is a time [for you] to act for the L-rd.' These are the tzaddikim who are left. They must gird their loins and perform good deeds, so that the Holy One Blessed be He will strengthen Himself to rejoice with the tzaddikim and with His camps and battalions. Why so? (Psalms, Ibid.): [For] 'they have violated Your Torah,' and the men of the world do not occupy themselves with it as is fitting."

When the Torah writes in 10,12: ועתה ישראל מה ה' אלוקיך שואל ממך, the word מה is an allusion to Moses and Aaron who had said disparagingly of themselves, ונחנו מה. It is expected of us that we follow in the steps of Moses and Aaron, both of whom set such an outstanding example of humility. Only if we try and emulate Moses and Aaron will we attain the level of spirituality which is implied in this verse by the title ישראל. The word מה may be read as מאה, i.e. 100, seeing it can be understood as diminutive such as in the example from Moses and Aaron. On the other hand, it can also stand for unlimited expansion such as מה רב טובך, "How abundant is Your good," in Psalms 31,20. It is our task to use the word in the latter connotation when we speak about G–d and in the former connotation when we refer to ourselves. The Rabbis who suggested reading מה as מאה referred to our hymns of praise, our prayers when we aggrandize G–d's attributes. All that G–d asks of us is the minimal interpretation of מה, i.e. to revere Him. This is the only area in which humility is not a virtue. We must project a high profile in our display of reverence for G–d. The letters in the word אם in that verse (Deut. 10,12), are the first letters of the names of אהרון משה. Limits on one's own modesty are imposed when one's modesty is maintained at the expense of a public desecration of the name of G–d. The Talmud Berachot 19b rules that if one discovers a mixture of wool and flax in the garment one wears one has to remove such a garment at once and not wait until one comes home (even if one causes oneself considerable embarrassment thereby). The reason is that no personal considerations are valid when G–d's name is at stake. The sages who have composed our Prayer Book have inserted eight expressions such as מה אנו, מה חיינו, in our morning prayers to counteract the eight areas where signs of arrogance manifest themselves. All these are rooted in one's head. It begins with מחשבה, one's thoughts, whence it proceeds to the heart. A contrite heart is the counter-measure to such feelings of superiority. A second manifestation of haughtiness is the forehead, symbol of obstinacy the result of arrogance. One needs to cultivate the opposite, something the author calls מצח רצון. The third manifestation of arrogance is עינים רמות, pride. One needs to cultivate עין טובה, a generous eye instead. The fourth way of displaying arrogance is described as אזנים רחבות שמע שוא, ears open to all kinds of disinformation. Its antidote is the ability to hear oneself denigrated without feeling the need to respond; one must develop the ability to listen to people in trouble. The fifth manifestation of haughtiness is flaring up in anger. Anger is most frequently the result of injured pride. One's behaviour ought to be modelled on that of G–d described in Isaiah 48,9: ותהלתי אחטם לך לבלתי הכרתיך, "To My own glory, I control My wrath not to destroy you." The sixth manifestation of pride and arrogance is the tongue which speaks boastfully. The only remedy is to curb one's tongue. The "tongue" of scholars is considered therapeutic (spiritually). The seventh way in which arrogance is displayed is with the palate. Arrogance is often shown in what one eats and how one eats, and what one disdains to eat. The obvious remedy is to live frugally. The eighth and final manifestation of haughtiness is expressed by one's facial muscles, i.e. a superior mien. The only way to overcome such signs of pride is to train oneself to present a face radiating sympathy at all times. All of these manifestations of arrogance emanate in the head. It is appropriate therefore not to walk around with one's head held high. Our sages are on record that ההולך בקומה זקופה דוחה רגלי השכינה, "He who walks with his head held high pushes away the feet of the שכינה." This simile is used as an example of מדה כנגד מדה, punishment fitting the crime. The punishment for such a person who did not practice the virtue of seeing himself like an עקב, heel, symbolising humility, is that he has forced G–d to be humble in the presence of his own display of arrogance.