Rabbi Yirmiyahu Ullman - Orchot Tzaddikim: Embarrassment - Part 1

i started not too long ago we started this new book called or siddique we're on page la med bet according to my bookmark we do it in hebrew which is punctuated here a little bit easier tuvia then in the morning when uh the text is not so clear not punctuated it'll be easier for you to follow this one and this is a classic in jewish thought particularly in the realm of character development which we call musar musa so on page lamidbet which should be not too far into the book um we're actually starting this section today right busha but um it reminds me your story aaron reminds me of a story that happened to me when i uh you know one one of my early exploits to israel here way back in the in the day and uh at the time i was uh i guess i was that summer i was working in the central reserve bank here in jerusalem uh bank bank of israel the central reserve bank and uh one day after work i was going back back to my my apartment i got off the bus and i was kind of walking uphill towards my you know the street where i where the apartment that i was staying in was um some green piece of paper goes fluttering by my feet and i said to myself that was money and i looked down and sure enough there's a hundred dollar bill blowing down the the hills again yeah so when i picked it up and i got wow i start counting my blessings and i'm and i'm looking up hill and another hundred dollar bill comes floating down and another hundred dollars i felt like hansel and gretel walking along picking up hundred dollar bills that were floating down the street another one and another one and another one and i like collected you know a few thousand dollars this is real well i'm not lying so uh a certain point maybe i go 200 yards up the hill you know the bills kind of end there's nothing else slowing down i said this is crazy there must be more money around here somewhere like two thousand dollars is not enough you know and i see that there's another hundred dollar bill kind of stuck in the in the in the little twigs of a low-lying bush on the side of the road and i go into that little area off the road and i pick up the bill and there's another bill and another bill and i'm picking up another few hundred dollars until i find a wallet i'm like oh my gosh this is the worst luck i could have couldn't i have been less greedy and satisfied myself with two thousand dollars now there's a wallet if i take that wallet there might be id and it's id then i might have to return it what do i do so i'm like you know what i could just say i never found the wallet and go home but that wouldn't be the right thing to do what should i do should i say you know so then like well you know what there might be more money in the wallet and there might be no id so greed got the best of me i picked up the wallet and there was more money in the wallet but there was also id in addition to that there was a passport wow so i'm like bad luck putting all the money together putting the id putting the thing and just like oh my gosh what should i keep the money should i not i wasn't religious at the time should i keep the money or should not keep them like what should and as i'm like standing there with all this money on the side of the road all of a sudden about 200 yards downhill again there emerges from the thicket somebody who looks like a wild man i mean we're talking like neanderthal he had no clothing on except for a pair of underwear i mean it's crazy the story right and he's walking down the road and he's pulling his hair out and everybody's like looking at him and i'm like this is weird this is really weird so i think to myself maybe this guy has something to do with the wallet i mean you know but but he's certainly in no condition you know that i'm going to kind of approach and ask him hey by the way um maybe this belongs to you so i just let things play out i said i have the wallet i have the id i'll get to the rightful owner even if it's that person or not so i kept the money with me for a long time remaining maybe two months or so that i was here and it turns out that the person the person's id i don't remember whether it was the driver's license or the whatever what people call it the the passport the person lived in like in florida sarasota or tallahassee or gainesville i remember somewhere in northern florida i'm from miami so i figured you know what i'll wait when i get home i'll look into it and when i got home i researched it and i got in touch with you know this person the person's family with this person's name and it turns out they told me that yes in fact their son was in israel over the summer and unfortunately he's mentally unhealthy he had some type of an episode which fit the description of what i actually witnessed with my own eyes and that all of this money and id and everything was lost and i had no choice but to you know restore you know the money to the right floor my father's a he's an attorney so before i returned it he made sure to get some type of a written consent or some type of a formal letter that shows that these people were in fact this person's legal guardian his being in an unhealthy mental state because as an adult you're not he said you shouldn't really be turning over the money to somebody other than the person himself and you had asked that you know similar question so after he got this letter that showed that they were in fact his legal guardians for you know there's probably you know a correct term for whatever i'm referring to but in any case the person's legal guardians or custodian i return the money back i would have hoped that after all that they gave me something you know like we're using well he gave you three hundred thousand three thousand dollars back you know take 300 for yourself or something like that there was none of that i don't even remember whether there was a thank you but in any case i returned the money so weird things happen but when there's a will israel yeah you know that that's yeah but when there's a will there's a way when there's a well there's a way and uh and and the torah's way is certainly return to return lost objects and uh and uh that's what i did and that's what this israeli cab driver did for you by returning to your laptop yeah it's unbelievable i hugged and kissed him i was like yeah yeah you know that's there's another very interesting story talking about lost objects where um there was a uh um a um an is an israeli um couple of brother and sister who were serving in the army simultaneously now they're changing the laws and stuff but in in the old days it was not too long ago and it still might be the same way men generally served for three years and uh and girls served for two for two years so in this case the sister was uh i guess younger than the brother uh is that how it works out so that their service you know the completion of the service coincided at the same time uh his three years finished at the same time as her two years so i guess he went in before her he was older than her right and she came in after so her her two years finished at the end of his three years and they decided that the completion of their israeli army service they were going to do what many young israelis do after army which is to travel to the far east and they decided to go to india so they were traveling around in india and it came to be around passover time it came to be passover time and they found some type of a jewish organization that was holding a mass seder for israelis who were traveling according to the story it wasn't a chabad thing it was another organization it might have been hidabrut but in any case it was an organization i think it was arakim i think arkham was making this island so they go so they go and they do the the the peso the pas the passover thing after the seder they both had a decent time he was really impressed the brother but she wasn't so much impressed she he decided he was going to stay on for the week of passover which she did and she wasn't interested in staying on so after pesach they split it they split ways and he ultimately actually ended up becoming interested in judaism shortly thereafter went back to israel curtailed his stay in india and enrolled in yeshiva and started learning about judaism in the meantime she continued her travels she connected up with some guru that she was really taken by and uh he had a great impression on on her so the two of them kind of were growing spiritually he in a jewish way and uh and she in you know in a non-jewish way ultimately what happened was the brother was really interested in showing his sister that there was a lot of spirituality in judaism as well so he was waiting for the opportunity for her to come back to israel and introduce her to like a seminar or seminary where she could also be introduced to some jewish studies so he waited he waited waited he tried to have her come and so forth and so on she wouldn't do it she was very taken with what she was doing and what she was learning and the people that she was with eventually she decided to come home she was coming home for like a week or two and he started looking through all of the different papers in in internet and advertisements about what type of heavy-duty spiritual lectures would be taking place in the time that you wanted to talk to about the soul and reincarnation and magic and witchcraft and all these like really interesting stuff and it turned out that there was a lecture scheduled that was dealing with all of that kabbalistic spiritual metaphysical type of stuff which she was sure would show her that everything she was getting from her guru she could get in torah and this way she would be convinced to stay here instead of going back so she agrees uh after much persuasion to go to this talk with him and they're waiting 5 10 15 20 minutes a half an hour and the rabbi doesn't show up finally a rabbi comes and in the the emcee of the evening says um you know we very much apologize this was built to be an evening of metaphysics but these the speaker couldn't make it so we have somebody to stand in instead and this is rabbi so and so he'll be speaking about the laws of returning lost objects so the brother is like oh my god she finally comes home she finally agrees to go to the talk the talk is just down her line her alley and then it's canceled for her to hear something as technical as things having to do with jewish law in the halacha and returning lost objects and all this so he made the decision that you know it just wasn't for her it was not in the cards god did not want her to be exposed to the torah that she needs to hear in order to to become religious they're sitting through this talk and the rabbi is going through all the meticulous details of the laws of returning los angeles and so forth and so on and the brother is beside himself at the end of the evening he says you know i guess you didn't get very much out of the talk and she said you know in truth i'm looking very much forward to getting back to my guru if this is what the tour is about it's more interesting in india and that's what she did so one day she's uh walking along in the uh in the fields um meditating and talking about supernatural things with her guru and as they're walking along she sees him bend down into the grass and he picks up a wallet and she sees him leafing through the bills in the wallet takes out an id puts it back into the wallet snuggly kind of wraps the wallet up and with a nice smile on his face pockets the wallet and she thinks for a minute it kind of looks like the guru is going to keep that for himself so she said you know the master will certainly be returning that money to the rightful owner won't he and he thinks for a minute he says well actually the metaphysical karma of the incident indicates that the supernatural soul of this person is the third reincarnation of a dog who was really in a cow and that cow was reincarnated to a person which i was directly intended to rectify so in truth the money is really mine anyway he went into some metaphysical justification for keeping the wallet rather than returning it to the rightful owner at that time she realized how months earlier she had heard these meticulous laws in the torah about the requirement to return lost objects and she thought to herself wow i mean all of these metaphysics to justify theft doesn't make as much sense as a religion without metaphysics which justifies returning lost objections down to yourself you know what i have a mitzvah there's a mitzvah incumbent upon me right now that's to return my lost jewish soul back to its owner that's to to its people to the jewish people and to god and at that point this illusion with this guru she decides to go back to israel and she joins the seminary so both the brother and the sister ultimately became uh became religious became religious yeah so it was a very long and it just goes to show you it's a true story it just goes to show you how a person might think that he or she has to meet a certain person or be in certain place or hear a certain thing or learn a certain thing but everything is orchestrated from on high and even though this brother felt the best way to have his sister return to the jewish fold would be for her to hear that there's metaphysics in judaism which there certainly is god realized that really what she needed to hear even though at the time neither of them appreciated it was this specific area of torah which otherwise would seem to be dry and uninteresting and so forth and so on but everything is planned out on high for a specific reason and she heard what she needed she heard exactly what she needed to hear exactly what she needed here in order for at the proper time these ideas gestate and ultimately bring her and come out into fruition by by being the catalyst the venue through which he would return to judaism yeah so it's interesting this idea of returning lost objects you're probably wondering what does this have to do with with humility but um an interesting story happened and it reminded me of two other stories which uh which we were just sharing i've heard that many times i want to i want to get the name of these people because i've heard it so many times yeah yeah uh the second story that i told yeah it's it's well it's well publicized when i read it it didn't say the people's name i don't know if it's since then it's you know it's been publicized their names or not but you could probably google it and see in any case that brings us up to the third the third chapter of this book or siddique and if it's going through the different attributes positive and negative ways of capitalizing upon our strengths and minimizing our weaknesses and even harnessing our weaknesses for good um that's the purpose of this book or considering the way of the righteous that brings up to the third chapter we've done so far uh arrogance and humility and now we're going into modesty that's busha okay so on page lamin bit we're at the very beginning here habusha let's call that modesty or embarrassment that intelligence is modesty and modesty is intelligence what does this mean regarding adam and eve it said that they the two of them were exposed adam and his wife valois boshishu and they were not embarrassed by their having been exposed they at that state were not aware of the need for modesty they were not aware of nor did they have the power of discernment between good and evil but after they ate from the tree of knowledge neymar it says in the verse that they were opened the eyes of both of them that experience was a real eye-opener they became aware of their being exposed their exposure became known to them and they therefore chose to cover their nakedness what does it mean to say by all this i suppose that it requires knowledge and discernment to be aware of things having to do with modesty and modesty brings about the knowledge of the need to do so he seems to be making some correlation between the teaching of our sages that knowledge or wisdom or intelligence is modesty and modesty is intelligence and all other animals aside from mankind assuming that mankind are to on a certain level also animals but they're different than other animals other animals are not aware of the issues of modesty why because they don't have wisdom they don't have intelligence they have instinct but they clearly don't have what we identify as human intelligence anyone who is wise of heart certainly knows the degree the elevated degree of wisdom and intelligence because through it meaning through intelligence a person can get to the truth of the matter the truth of things and also through it through wisdom a person can come through come to the knowledge of the oneness of the creator and to the the awareness of his service why because through intelligence one becomes aware of becomes aware cognizant one becomes cognizant of environment asks what is this environment where does it come from then a person starts to realize through through experience through through empirically observing his experience in life that his surroundings don't come from nothing nothing comes from nothing if there is something it comes from something that implies that there is some creator that brought things into being because things don't come into being on their own spontaneously and that leads them to the idea that there's a fashioner and he starts to wonder how many of these fashioners or creators are there well if this creator creates space and space engenders time because time is really a function of space without space you have no time time is only something which is regulated in the context of space so this creator which brought space which engendered time into being must by definition be outside of space and time and therefore it is not finite it is infinite since it is non-finite it's arguably only one because how many infinities can there be and even if you want to argue you can have parallel infinities for example an infinite number of parallel lines that would only be in one plane and at most that would describe relative infinity but the creator of all must be absolutely infinite which would be described by an infinite number of parallel infinite lines that can only be one there can only be one absolutely infinite entity which is everything and contains within it everything so that with human intelligence you can come to the conclusion that there is a creator and that creator is one that in a nutshell perhaps is what the author is referring to as well right animals don't come to that realization they might intuit it they might know it in the intuitive sense in fact our sources say they live it animals live the oneness of god human intelligence in a way impedes our ability to know god but it's the very same tool that can be used to know god the question is how you choose to use your intelligence that's why the substance in the torah is infinite which is pertaining to god pertaining to god the the the the wisdom the knowledge and the torah is is the wisdom of god and is therefore yes infinite yeah just like the physical world came into being in the presence of the absolute infinite which really should have precluded the coming into being of anything other than god so to the wisdom of god um is became enclothed and revealed in the form of the torah including its its letters and the words and what they mean but that's a condensation of of infinity which really shouldn't exist uh conceptually kabbalah jewish racism describes how why and how the absolute one brought things that appear to be otherwise multiplicity into existence when that multiplicity is really the one but that's already going back which we maybe do another time the first thing is to go up and here you can see that there's a you can rationally demonstrate although not prove unequivocally but at least rationally demonstrate the idea of a belief in a creator which is only one and that's what he's saying here animals can't do that on the one hand they don't have to human beings can do so through intelligence even though that intelligence simultaneously can impede their doing so that's our that's our realm that's our arena of free will you can choose to use your intelligence to deny you can use your intelligence to affirm in any case everybody anybody who's wise anybody who knows anything recognizes the value of intelligence and through the intelligence he gets to an understanding of the oneness of the creator which we just kind of did a very quick superficial exercise about but who love it also and once that's true once one comes to that realization it becomes clear that there's a necessity to to to to to serve to worship to enter into a relationship with the one the creator he domos the malachim and through one's intelligence he can actually emulate the angels the kevin shemala since the quality of wisdom is so great there needs to be something parallel to it commentary to it which is like it shahi meena sabusha which is the attribute of humility karovala which is close to it i think a proof for this he means is shalom you won't find a person who is humble to be someone who is lacking knowledge why is that because of his humility because of his modesty he is unassuming or she is unassuming and therefore constantly open to integrating new information new knowledge learning many new things from many different types of people and the person would not disdain listening to things from different ideas from different types of people which an arrogant haughty person might not deign to do and therefore a modest person he says will always be somebody who has knowledge busha and similarly you won't find a person who has true knowledge to be somebody who is lacking humility lacking modesty therefore it's very important for every person to make great effort to act according to this attribute to acquire the attribute of modesty to become wise through it until it becomes fixed in his soul and to elevate it to superimpose it upon all of his other inclinations and it should be considered in his eyes more important than all the other attributes this attribute of modesty because through modesty he's going to attain most of the good quality character traits and so forth and so on do you think that a person can be modest and humble but still possess a area of arrogance that should not be the case no because when i'm arguing with non-believers about because obviously i'm wholeheartedly in the belief of the torah and hashem i can come across arrogant in my argument and there's definitely a god in the creator it's different there's definitely a hashem so first of all a person can have um i mean there's there can be an a gamut of of combinations of different attributes so a person yes could be simultaneously humble and arrogant it might uh depend on who he's with who he's speaking to how people are interacting with him how he feels at that time so we're you know we're complex and so certainly we can simultaneously both this and that a person however should try and be as humble and as modest as possible now suppose a person is genuinely let's say for argument's sake being purely modest having an argument with somebody which really if he's modest should not be an argument it should be a discussion right um but um and if through this discussion it becomes heated and he finds that he's actually contributed to contributing to the heat of the argument that may be a sign that he's giving sway or giving away a bit to his inclination to be arrogant as opposed to being modest but let's say he's keeping his calm but he's expressing himself in a very confident clear and assertive type of a way so that might come across as being arrogant to other people who are listening although um that might be the case it's not necessarily the case because he's calm cool and composed another person the person he's discussing with might you know might be losing his cool and might actually uh consider this person to be arrogant look at how you know snug and self-assured he is about what he's saying when in fact that's not the case it's just substantial it's something yeah substantially that's right you come across as being yeah yeah but a person so so the person could just be misreading the could be misreading the person um and um and and and even given all that our sources say we learned that together in an earlier section that when it comes to defending god defending the torah particularly against the scoffers the non-believers those who are ridiculing and so forth and so on not somebody who's you know generally inquisitive and they have every right to be critical because they want to make sure that uh if they're convinced of anything it's for a reason not talking about those people we're talking about people who ate priori or or scoffers and ridiculing and so forth and so on so a person that that would actually be an appropriate place to express arrogance yes to express the uh so right so so even so so even there right arrogance would be justified it would be better to be humble and modest but but we're but we were taught even there there's a there's a place for arrogance and that was that you know that's one of the major kind of theories of the author of this book which is jewish teaching in general is that there's nothing which is truly good or bad there might be things which are generally more negative and others but generally more positive but even those which are generally more negative like arrogance have certain scenarios where they can be expressed positively this would be an example and the flip side is also true even though that's a humility would generally be a laudable attribute there are times when it should not be expressed if it's going to cause for example other people to trot over you or others because you're humble or modest your own beliefs yeah yeah you could be dissuaded you'd be dissuaded against your beliefs if you're overly humble and so therefore right even though gen each one might be generally positive or negative there are exceptions when you should use it uh for good or for bad so then um you know i hope that addresses you know your your point here yeah so again sort of a person generally does go with this kind of approach of humility and modesty then he will gain wisdom and avoid transgressions and other types of unacceptable behavior meters abusha second paragraph on the page starting with the word midas habusha he got there um this attribute of humility is like a partition of of metal of iron the iron curtain coming between a person and transgressions because it's possible for a person to transgress many different transgressions in private mashi's bayes things which he wouldn't do out of embarrassment because of other people and so the sages said for example in the talmud regarding the time of death of uh the rabbi who was referred to as ben zakai onward talmidov his student said to the rabbi when he was on his deathbed rabbenu our our master give us a blessing before your passing on him he said to them may it be god's will that the fear of heaven should be upon you kimura like the fear you have for flesh and blood ramulo so the sages his students his disciples who heard him say this they responded back to them odd khan but too low this is all the rabbi has to bless us that should be our fear that our fear of god should be like our fear of human beings what kind of business is that omar he said to them he said you know what it would be wonderful if if if the blessing that i gave you would come true if it was just that to die he says you should know what does he say lo irani adam make sure nobody's looking right nobody's looking so you see the people are more afraid of other people than of god because when he's transgressing in private he doesn't say wow god is looking i'm not going to do it no he looks around to make sure nobody sees him and then he does it because he considers their worship watching him and seeing him worse than if god were to to watch him they tell a story i believe it's a story they tell about the time i believe it's who was needing travel between two different towns so he went to the center of town and he hired a driver hired a driver the driver took him a carriage and they're driving through the pasture lands in the fields between these two cities from one to the other and a certain point the driver says to the rabbi let's stop for a minute i want to get some hay for the horses if anybody if anybody comes holler out so they shouldn't see me and he quickly you know jumps off the carriage jumps over a fence starts collecting hay from somebody's field in order to feed his horses i believe that somehow his time starts shouting out someone's watching someone's watching so the guy throws the hay down quickly runs back over the fence jumps gets the carriage and starts running away and as they're driving away he starts looking over the sides of the carriage and he doesn't see anybody so he said to the rabbi you said somebody was watching i don't see anybody so the rabbi says somebody was watching you didn't see it you didn't you don't realize right there's a god and he sees what you're doing you're not embarrassed in front of god to be stealing from somebody's field some hay in order to feed your horses yeah and this is illustrating the point here and when people people do something wrong they look over their shoulder but they don't look they don't look up yeah so the rabbi he's speaking to his his respected and and illustrious students saying this type of a thing you know now a person who is humble however a person who is modest a person who is modest will keep his sights not just on whether other people are watching or not he'll be modest in the presence of hashem and therefore he'll be right he'll this will safeguard him from transgressing even nobody's looking because his modesty dictates that he realizes that god is present and aware and it's for this reason that uh you know it's brought down in jewish sources and also in the halacha that a person uh has to be uh has to maintain modesty in terms of an uncovered body not only in public but even in private when nobody's watching because he's in the presence of god and even though god sees through like an x-ray machine your clothing the point is you are supposed to be properly covered out of respect for god and therefore of course you can't take a shower with your clothing on but you don't have to be transiting around your apartment you know in the raw just because nobody's there god is there so you keep yourself closed until you go into the bathroom you take off your clothes in the bathroom you take your shower and you get dressed in the shower room before you go out right into the rest of your apartment for example and um the gamora discusses the more that some of us were learning the past few days about taking care of one's needs and so forth and so on the gamora discusses further on a section that we hadn't seen about how a person should actually keep himself covered when when taking care of his needs or her needs and that a person shouldn't just drop his clothing to his ankles which is more than necessary he should keep his legs covered uh even while taking care of his of his need there's no reason to expose more than what's necessary yeah i think more discusses there if i'm not mistaken it's been years since i've seen it but a person is allowed to uncover what's called a tephak in front and tooth him from behind a tephach is a hand breath in front and two from behind that's all now for men the fly in the trousers is enough for that right um but like i said when sitting a person is actually encouraged to keep as much much of his his body covered as possible it's not possible it's not possible so forth and so on but in any case this is all because of the modesty one is required to have in front of of hashem um i believe we're on the last line of page lamin bass the chosen and all of this meaning all of people's concern about how they appear in front of other people and not in front of god i think that's what he means it's all because of the anticipated embarrassment that they'll feel in front of other people the yoshu mean and therefore if they consider other people were were to be looking they would recoil from the transgression because they would be embarrassed of doing this in front of other people and there's a general principle here that through doing things which are not entirely altruistic and for the best reasons ultimately the person will come to do it for the best reason maybe what he's suggesting here is what the rabbi taught them that when you're going to do something wrong consider that people are looking even though they're not and if that that should that should remind you not to do it in the presence of god and even though a person realizes well he he really shouldn't be that way ideally he should be aware of god's being present um but even with this lower intention um it's favorable in god's eyes because because that will hopefully instill within him the the knowledge of god's being present in all cases and not to think about the fact that you know what he would do if people were watching but that's true if a person's about to do something wrong something is inappropriate you should think would i do this if somebody were watching me god is watching and that can often help and help it out the full first paragraph starting with the word aval of alhamala hellena bemida sabusa the most elevated form of busha of embarrassment or or or modesty he she is biased that he should feel embarrassed in front of god kingshin as it says in a verse high i have i am embarrassed to raise my face before you this is what the prophet ezra says if somebody is great and is this holy felt that way about god or the more so we should feel that way before god is how could i possibly be embarrassed in front of something who i don't see with my own eyes in truth you've got to know even though god is hidden from the eyes of all living things who nimtsa beloved voice veniglav he is present in one's heart and he is revealed in one's mind another thing that said about god is that he sees but is not seen right and he who creates eyes for us to see himself doesn't see rather certainly one who enables vision himself has itself has vision the yoshi madregos a person should work on attaining this level of modesty by spending time alone in contemplation meditating on the greatness of god contemplating that god sees his deeds and he is aware of what's going on in a person's kidneys the kidneys are described in our sources as the source of of of a person's inclinations to do certain things and therefore god also sees one's thoughts mashal for example if you are careful all of your days not to transgress don't seek recognition for that because the at the exemption of departing from transgression not to refrain from doing transgressions because of other people because the yetzer hara will lead a person's heart to this what why because if he refrains from doing it because of other people so the yetzera can say well even if he refrains look god it's not really refraining if for one of the people there he certainly would have done it so that the very act of refraining can serve as a kind of weapon against the person so really a person should be aware to try as much as possible not to do it for that inclination even though that reason is is is a reason if you do so yes either his inclination or his creator and he should know his strength to direct his the thoughts of his heart to who it is befitting to serve and to we shall fear before because to a certain extent if he refrains from transgressing because of other people in a way he's like serving other people and the converse of that is if a person let's say does good things not because he wants to do it for god but to gain recognition and honor from other people so in a way he's actually serving other people and not god yeah that's right and uh and um and um god says in such a case it's very nice that you did that wonderful mitzvah for those other people you know what it's really as if they did it so let's give the credit to them for the mitsubishi i say um a person should know the commandments of who he is warned and who he is has to be careful that's god and not other people quoting like david like david and his son solomon said no the father of you know the god of your father and serve him the god of your father not other people and if a person gets accustomed to thinking these terms then he will really learn to acquire modesty in front of god alone and not from other people and if he's modest in front of god he will of course be modest in front of other people but the converse is not also the commerce is not necessarily true just because he acts modest in other people does not mean he would be modest in front of god and that would be like we said people are tempted to do things wrong in front of um would not be ten they would frame doing something wrong in front of the people but as soon as he feels he's alone he'll do them why because he's afraid of other folks and not god so we have to try and work on the more elevated form of modesty okay let's stop here so you have a few minutes to get ready for the next class you