Aggadot from Hamivtar Rabbi Yitzchak Blau If you have comments or questions please feel free to e-mail Rabbi Blau at: nyz@netvision.net.il

The Perils of Arrogance


He (Hillel) would say: “The one who tries to gain a name will lose his name, the one who does not add will be gathered away, the one who does not teach is liable for death and the one who uses the crown will pass away.” (Avot 1:13) 

R. Yisrael Lipshutz (Tifferet Yisrael) views this entire mishnah as a caution against arrogant behavior. This fits our knowledge of Hillel as a paragon of humility. Avot lists the messages that given sages stood for in particular and avoiding arrogance was a pillar of Hillel’s thought. 

The first category represents the person who insists on his honor and puts great effort into expanding that honor. Such a person invariably causes others to resent and scorn him. If the person is socially powerful, then others will praise him verbally but despise him in their hearts. The second that person loses his power and 
influence, they will pounce on him and extract revenge. In a further irony, the act of striving after extra honor causes a person to lose the honor he actually deserved. Thus, the mishnah says that the person who wants a name (“shema”) will lose his name (“shemei”). The mindless search for honor destroys the honor genuinely deserved.

The second category refers to a person who will not add to his learning. Arrogance can dissuade a person from learning in several ways. The haughty person might feel that he has nothing left to learn. Even if he admits that he does not yet know it all, he may not respect any potential teacher. Finally, he fears attending a class and having his areas of ignorance exposed. According to Tifferet Yisrael, he will be gathered away because he renders life pointless. Life offers the chance of personal growth but the fellow who decides that he has already achieved completion has no reason for continuing.

Arrogance affects the teacher as much as the student. Thus, the third category illustrates why the haughty person refuses to teach. He may find the students unworthy of his instruction. Alternatively, he may be reluctant to share his wisdom in the fear that it will destroy his stature as a person of unique knowledge. Once others know the same information and insight that he does, he will lose all renown. In contrast to the above attitude, the mishnah asserts a religious obligation to share knowledge. Interestingly, Tifferet Yisrael applies this to all branches of wisdom and not only to Torah. He cites a gemara (Yoma 84a) in which R. Yohanan learned the cure for scurvy and immediately taught it in public.

Finally, the mishnah talks about those individuals whose charitable works and good deeds are purely for the sake of public recognition. These individuals “use the crown” of Torah for personal gain. While the Torah need not demand absolute purity 
of motivation, it surely does command striving for some sense of idealism in addition to the desire for profit.

We should justifiably take pride in our accomplishments. At the same time, R. Lipshutz offers insight into the destructive potential of arrogance and the insatiable quest for honor. 

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