In this chapter, the Chovos HaLevavos outlines the practical path of the submitted person, detailing the specific manners of conduct he must adopt to live with true humility. We learn how a person must cultivate a deep recognition of Hashem's infinite greatness and study both Torah and reason to understand the true boundaries of lowliness.
We are also introduced to the essential midos of patience and forbearance. The author guides us on how to bear difficult situations for the sake of Hashem, how to judge others favorably, and how to train our tongues to speak only goodness, ensuring our inner submission matches our outer behavior.
אֲבָל הַמִּנְהָגִים שֶׁרָאוּי לִנְהֹג בָּהֶם בַּעַל הַכְּנִיעָה, הֵם עֲשָׂרָה.
Now, the ways of conduct that are proper for a person of submission to adopt are ten.
הָרִאשׁוֹן: דַּעַת אֱלֹהִים וּמִדּוֹתָיו הַטּוֹבוֹת, וְהַיִּתְרוֹן אֲשֶׁר נָתַן לָאָדָם עַל שְׁאָר בַּעֲלֵי הַחַיִּים, כמ״ש (תהלים ח): "תַּמְשִׁילֵהוּ בְמַעֲשֵׂי יָדֶיךָ".
The first is: knowledge of Elokim and His good attributes, and the superiority that He granted to man over the rest of the living creatures, as it is written, "You give him dominion over the works of Your hands."
כַּאֲשֶׁר יַכִּיר גֹּדֶל עָצְמַת הַבּוֹרֵא, וְרוֹמְמוּת גְּבוּרָתוֹ וְחָכְמָתוֹ הָעֶלְיוֹנָה, יִכָּנַע לוֹ וְיִשָּׁפֵל לְפָנָיו, וְיִלְמַד מִמָּה שֶׁצִּוָּה הֶחָכָם (משלי כה): "אַל תִּתְהַדַּר לִפְנֵי מֶלֶךְ", כ"ש לִפְנֵי ממ"ה וַאֲדוֹנִי הָאֲדוֹנִים, יִתְעַלֶּה מִדְּמוֹת וּמֵהַמָּשָׁל, כְּמוֹ שֶׁאָמְרָה חַנָּה (שמואל א ב׳:ב׳): "אֵין קָדוֹשׁ כַּה׳ כִּי אֵין בִּלְתֶּךָ".
When a person recognizes the greatness of the Creator's power, His exalted might, and His supreme wisdom, he will submit to Him and humble himself before Him; he will learn from what the wise king commanded, "Do not glorify yourself before a king," and apply an a fortiori argument to standing before the King of kings and Master of masters, Who is exalted beyond any likeness or comparison, as Channah said, "There is none holy like Hashem, for there is none besides You."
וְהַשֵּׁנִי: לָדַעַת חִיּוּבֵי הַתּוֹרָה וְהַשֵּׂכֶל, וְלִקְרֹא בְּסֵפֶר תּוֹרַת הָאֱלֹהִים, וְלַעֲמֹד עַל הַחָכְמָה הַמֻּשְׂכֶּלֶת וְהַמְּקֻבֶּלֶת, לִלְמֹד מִמֶּנָּה תְּנָאֵי הַכְּנִיעָה וּמְקוֹמוֹת הַנְהָגָתָהּ.
The second is: to know the obligations of the Torah and of intellect, to read the Book of the Torah of Elokim, and to comprehend both rational wisdom and the received tradition, in order to learn from them the conditions of submission and the areas where it should be practiced.
וְהַשְּׁלִישִׁי: רֹחַב הַלֵּב וְסִבְלוּת מָה שֶׁיִּשְׂנָא מִן הַדְּבָרִים וּמִן הַמַּעֲשִׂים מִן הַבּוֹרֵא ית׳, כְּמוֹ שֶׁאָמַר (תהלים ז): "אִם גָּמַלְתִּי שׁוֹלְמִי רָע" וְגוֹ׳, וְאָמַר (משלי כד): "אַל תֹּאמַר כַּאֲשֶׁר עָשָׂה לִי כֵּן אֶעֱשֶׂה לּוֹ".
The third is: broadness of heart and patient endurance of things and deeds that one dislikes, accepting them for the sake of the Creator, may He be blessed, as David HaMelech said, "If I have requited my ally with evil..." and as Shlomo HaMelech said, "Do not say, 'As he did to me, so will I do to him.'"
וְאָמְרוּ רז״ל: "הַנֶּעֱלָבִים וְאֵינָם עוֹלְבִים, שׁוֹמְעִים חֶרְפָּתָם וְאֵינָם מְשִׁיבִים, עוֹשִׂים מֵאַהֲבָה וּשְׂמֵחִים בַּיִּסּוּרִים, עֲלֵיהֶם הַכָּתוּב אוֹמֵר (שופטים ה): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ", וְהוּא הַנִּקְרָא אֶצְלָם "מַעֲבִיר עַל מִדּוֹתָיו".
And Chazal said: "Those who are insulted but do not insult, who hear their shame and do not reply, who act out of love and rejoice in suffering—of them the verse says, 'And those who love Him shall be like the sun going forth in its might'"; and this quality is what Chazal call "one who passes over his measures" of retaliation.
וְהָרְבִיעִי: עֲשׂוֹת הַטּוֹב לִבְנֵי אָדָם, וְדַבֵּר טוֹב לָהֶם, וּלְדוּנָם לִזְכוּת, וְשֶׁלֹּא יְסַפֵּר בִּגְנוּתָם, וְשֶׁיִּמְחֹל לָהֶם מָה שֶׁיְּדַבְּרוּ בּוֹ וִיסַפְּרוּ בִּגְנוּתוֹ, וְאִם אֵינָם רְאוּיִים לְכָךְ, כְּמוֹ שֶׁאָמַר (קהלת י׳:כ׳): "גַּם בְּמַדָּעֲךָ מֶלֶךְ אַל תְּקַלֵּל", וְאָמַר (תהלים נ): "פִּיךָ שָׁלַחְתָּ בְרָעָה... תֵּשֵׁב בְּאָחִיךָ תְדַבֵּר, בְּבֶן אִמְּךָ תִּתֶּן דֹּפִי".
The fourth is: doing good to people, speaking well of them, judging them favorably, not speaking disparagingly of them, and forgiving them for whatever they say or speak in his disparagement, even if they are not worthy of such forgiveness, as it says, "Even in your thoughts, do not curse a king," and it says, "You let loose your mouth for evil... you sit and speak against your brother, you slander your own mother's son."
וּמִמְּחִילַת הַדִּבּוּר הָרַע וְהַגִּנּוּי, מָה שֶׁאָמַר הַכָּתוּב (במדבר י״ב:א׳): "וַתְּדַבֵּר מִרְיָם וְאַהֲרֹן בְּמֹשֶׁה", וְאָמַר (שם): "וְהָאִישׁ מֹשֶׁה עָנָו מְאֹד", מִפְּנֵי שֶׁמָּחַל לָהֶם.
An example of forgiving evil speech and disparagement is what the verse says, "And Miriam and Aharon spoke against Moshe," and then it says, "And the man Moshe was exceedingly humble," which was because he forgave them.
וּמִזֶּה מָה שֶׁאָמַר הֶחָכָם (קהלת ז׳:כ״א): "גַּם לְכָל הַדְּבָרִים אֲשֶׁר יְדַבֵּרוּ אַל תִּתֵּן לִבֶּךָ", וְאָמַר (שם): "כִּי גַּם פְּעָמִים רַבּוֹת יָדַע לִבֶּךָ" וְגוֹ׳.
And regarding this, the wise king said, "Also, do not pay attention to all the words that people speak," and he said, "For your own heart knows that many times you too have cursed others."
וְאָמְרוּ חֲכָמֵינוּ זַ״ל: מַעֲשֶׂה בְּרַבִּי אֱלִיעֶזֶר שֶׁיָּרַד לִפְנֵי הַתֵּבָה וְאָמַר עֶשְׂרִים וְאַרְבַּע רְנָנוֹת וְלֹא נַעֲנָה, יָרַד ר׳ עֲקִיבָא וְאָמַר "אָבִינוּ מַלְכֵּנוּ" וְנַעֲנָה; יָצְתָה ב״ק וְאָמְרָה: "לֹא שֶׁזֶּה גָּדוֹל מִזֶּה, אֶלָּא שֶׁזֶּה מַעֲבִיר עַל מִדּוֹתָיו וְזֶה אֵינוֹ מַעֲבִיר עַל מִדּוֹתָיו".
And our Sages, of blessed memory, said: It happened that Rabbi Eliezer went down before the Ark and recited twenty-four prayers of supplication but was not answered; Rabbi Akiva then went down and said, "Our Father, our King!" and was answered. A Heavenly Voice went forth and proclaimed, "It is not because this one is greater than that one, but because this one passes over his feelings of resentment, and that one does not pass over his feelings of resentment."
וְנֶאֱמַר עַל אֶחָד מִן הַחֲסִידִים שֶׁעָבַר עַל נִבְלַת כֶּלֶב מַסְרַחַת מְאֹד, וְאָמְרוּ לוֹ תַּלְמִידָיו: "כַּמָּה מַסְרַחַת נְבֵלָה זֹאת!" אָמַר לָהֶם: "כַּמָּה לְבָנוֹת שִׁנֶּיהָ!" וְנִתְחָרְטוּ עַל מָה שֶׁסִּפְּרוּ בִּגְנוּתָהּ.
And it is told of one of the pious men who passed by the carcass of a dog that was smelling very foul. His disciples said to him, "How foul-smelling this carcass is!" He said to them, "How white are its teeth!" and they regretted having spoken of its disparagement.
וְכֵיוָן שֶׁהוּא גְּנַאי לְסַפֵּר בִּגְנוּת כֶּלֶב מֵת, כָּל שֶׁכֵּן בְּאָדָם חַי; וְכֵיוָן שֶׁהוּא טוֹב לְשַׁבֵּחַ נִבְלַת כֶּלֶב בְּלֹבֶן שִׁנֶּיהָ, כָּל שֶׁכֵּן שֶׁהוּא חוֹבָה לְפִי זֶה לְשַׁבֵּחַ אָדָם מַשְׂכִּיל וּמֵבִין.
Now, if it is disgraceful to speak disparagingly of a dead dog, how much more so of a living human being; and if it is good to praise even a dog's carcass for the whiteness of its teeth, how much more is it an obligation, according to this, to praise a human being who possesses intellect and understanding.
וְהָיְתָה כַּוָּנָתוֹ לְהוֹכִיחָם שֶׁלֹּא יְלַמְּדוּ לְשׁוֹנָם לְדַבֵּר רַע וְיָשׁוּב לָהֶם טֶבַע.
His intention was to rebuke them so that they would not train their tongues to speak evil, lest it become a second nature to them.
וְכֵן כְּשֶׁיְּלַמְּדוּ לְשׁוֹנָם לְדַבֵּר טוֹב, יָשׁוּב לָהֶם טֶבַע קָבוּעַ, כמ״ש (תהלים טו): "לֹא רָגַל עַל לְשֹׁנוֹ".
Likewise, when they train their tongues to speak good, it will become an established nature for them, as it is written, "He does not slander with his tongue."
וְאָמַר בְּהֵפֶךְ זֶה (שם נב): "הַוּוֹת תַּחְשֹׁב לְשׁוֹנֶךָ" וְגוֹ׳, "אָהַבְתָּ כָל דִּבְרֵי בָלַע", וְאָמַר (שם קכ): "מַה יִּתֵּן לְךָ וּמַה יֹּסִיף לָךְ לָשׁוֹן רְמִיָּה".
And it says regarding the opposite of this, "Your tongue devises destruction... You love all devouring words," and it says, "What will it give you, and what will it add to you, O deceitful tongue?"
וְהַחֲמִישִׁי: הַכְּנִיעָה בְּעִנְיְנֵי עוֹלָמוֹ כֻּלָּם, הַנִּרְאֶה מֵהֶם וְהַנִּסְתָּר, בִּדִבּוּרוֹ וּבְמַעֲשֵׂהוּ וּבִתְנוּעַת אֵבָרָיו וְנוּחָם, וְלֹא יִהְיֶה תּוֹכוֹ בְּכָל זֶה הֶפֶךְ בָּרוֹ, וְלֹא מַצְפּוּנוֹ כְּנֶגֶד נִרְאֵהוּ.
The fifth is: humility in all his worldly matters, both public and private, in his speech, his actions, the movement of his limbs, and his rest, so that in all of this his inside is not the opposite of his outside, nor his hidden thoughts contrary to his outward appearance.
וּתְנוּעוֹתָיו שְׁקוּלוֹת וּנְכוֹנוֹת וְשָׁווֹת וּמִתְדַּמּוֹת, הוֹלְכוֹת עַל דֶּרֶךְ הַכְּנִיעָה וְהַשִּׁפְלוּת לֵאלֹהִים יִתְבָּרַךְ וְלִבְנֵי אָדָם, כְּפִי הִתְחַלְּקוּת מַעֲלוֹתָם וּכְפִי הַטּוֹב לוֹ מֵהֶם לְתוֹרָתוֹ וּלְעוֹלָמוֹ, כְּמוֹ שֶׁנֶּאֱמַר (שם קיב): "טוֹב אִישׁ חוֹנֵן וּמַלְוֶה, יְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט".
Rather, his movements should be measured, proper, consistent, and harmonious, proceeding in the path of submission and humility before Elokim, may He be blessed, and toward human beings according to their various levels of virtue and according to the benefit he receives from them for his spiritual and worldly needs, as it is written, "It is well with the man who is gracious and lends, who conducts his affairs with justice."
וְאָמְרוּ רז״ל: "הֱוֵי שְׁפַל רוּחַ בִּפְנֵי כָל אָדָם", וְאָמְרוּ: "הֱוֵי קַל לְרֹאשׁ וְנוֹחַ לְתִשְׁחֹרֶת".
And Chazal said, "Be humble of spirit before every person," and they said, "Be yielding to a leader and pleasant to the youth."
וְהַשִּׁשִּׁי: שֶׁיִּהְיֶה יְקַר רוּחַ וּגְבַהּ נֶפֶשׁ בְּעִנְיְנֵי העוה״ב, שֶׁלֹּא יַסְפִּיק לוֹ מֵהֶם מָה שֶׁיִּזְדַּמֵּן, וְלֹא יֹאמַר "דַּי בְּמָה שֶׁתִּמְצָא יָדוֹ מֵהֶם".
The sixth is: that he should possess a noble spirit and high aspirations regarding matters of the World to Come, such that he is never satisfied with whatever happens to come his way, nor does he say, "What I have managed to achieve is enough."
אֲבָל יִמְעַט בְּעֵינָיו מַעֲשֵׂהוּ וִיכָלְתּוֹ וְהִשְׁתַּדְּלוּתוֹ בְּעִנְיָנָיו, וְתִגְבַּהּ נַפְשׁוֹ אֶל מָה שֶׁלְּמַעְלָה מִזֶּה תָּמִיד, כְּמוֹ שֶׁאָמַר הַכָּתוּב בִּיהוֹשָׁפָט (ד״ה ב יז): "וַיִּגְבַּהּ לִבּוֹ בְּדַרְכֵי ה׳".
Instead, his deeds, his capability, and his efforts in his spiritual service should always seem small in his eyes, and his soul should constantly aspire to what is higher than his current level, just as the verse says of Yehoshafat, "And his heart was lifted up in the ways of Hashem."
וְהַשְּׁבִיעִי: שֶׁיִּקְטַן בְּעֵינָיו מַעֲשֵׂהוּ, וְיִתְרַעֵם עַל נַפְשׁוֹ עַל קִצּוּרָהּ בְּעִנְיְנֵי תּוֹרָתוֹ לִפְנֵי הָאֱלֹהִים וְלִפְנֵי בְּנֵי אָדָם, וִיבַקֵּשׁ מֵאֱלֹהִים עֵזֶר וְאֹמֶץ [לְהוֹסִיף בָּעֲבוֹדָה וּבְמַעֲשִׂים טוֹבִים, כְּמוֹ שֶׁנֶּאֱמַר (תהלים קיט): אַחֲלַי יִכֹּנוּ דְרָכָי לִשְׁמֹר חֻקֶּיךָ].
The seventh is: that his deeds should seem small in his eyes, and he should complain to himself about his shortcomings in his Torah obligations before Elokim and before men, and he should pray to Elokim for help and strength to increase his service and good deeds, as it is written, "O that my ways were directed to keep Your statutes!"
וְיַנִּיחַ הַגַּבְהוּת לִכְבוֹד הַבּוֹרֵא, וְיַעֲזֹב הַגְּדֻלָּה וְהַיְּקָר בְּעֵת שֶׁהוּא עוֹשֶׂה לֵאלֹהִים יִתְבָּרַךְ, בֵּין לְבַדּוֹ בֵּין בְּתוֹךְ מַקְהֵלוֹת בְּנֵי אָדָם, כְּמוֹ שֶׁאָמַר הַכָּתוּב עַל אַהֲרֹן עַל גְּדֻלַּת מַעֲלָתוֹ (ויקרא ו): "וְהֵרִים אֶת הַדֶּשֶׁן" וְגוֹ׳.
And he should cast aside all pride for the honor of the Creator, abandoning personal prestige and dignity when performing service for Elokim, may He be blessed, whether he is alone or in the midst of public gatherings, just as the verse says of Aharon, despite his exalted status, "And he shall lift up the ashes..."
וְחִיְּבוֹ הַבּוֹרֵא לְהוֹצִיא אֶת הַדֶּשֶׁן בְּכָל יוֹם תָּמִיד, לְהִשָּׁפֵל וּלְהָסִיר הַגַּבְהוּת מִלִּבּוֹ.
The Creator obligated him to remove the ashes every single day, in order to humble himself and remove pride from his heart.
וּכְמוֹ זֶה אָמַר בְּדָוִד (שמואל ב ו): "וַתֵּרֶא אֶת הַמֶּלֶךְ דָּוִד מְפַזֵּז וּמְכַרְכֵּר לִפְנֵי ה׳" וּשְׁאָר הָעִנְיָן, וְאָמַר (תהלים קיט): "וַאֲדַבְּרָה בְעֵדֹתֶיךָ נֶגֶד מְלָכִים וְלֹא אֵבוֹשׁ".
And similarly, it says of David, "And she saw King David leaping and dancing before Hashem," and the rest of the passage, and he said, "I will speak of Your testimonies before kings, and I will not be ashamed."
וְהַשְּׁמִינִי: שֶׁיַּסְפִּיק לוֹ מִסִּבּוֹת הַמָּזוֹן מָה שֶׁיִּזְדַּמֵּן וּמָה שֶׁיִּמְצָא, מֵאֲשֶׁר תִּהְיֶה נַפְשׁוֹ נְמִבְזָה וְנִקְלָה בְּעֵינָיו, וּלְחַנֵּךְ אוֹתָהּ לַעֲמֹד מִתַּאֲווֹתֶיהָ הַגּוּפָנִיּוּת, וּלְהִפָּנוֹת לִפְרֹעַ חוֹבוֹת הַבּוֹרֵא עַל גֹּדֶל טוֹבוֹתָיו וְרֹב חַסְדּוֹ עָלָיו, כְּמוֹ שֶׁאָמַר דָּוִד (שם): "דֶּרֶךְ מִצְוֹתֶיךָ אָרוּץ" וְגוֹ׳.
The eighth is: that he should be content with whatever means of livelihood present themselves and whatever he finds, because his soul is humble and small in his own eyes, and he trains it to restrain itself from physical desires, freeing himself to pay his debts of gratitude to the Creator for His immense goodness and abundant kindness, as David said, "I will run in the way of Your mitzvos..."
וְהַתְּשִׁיעִי: שֶׁיִּנְקֹם מִן הָרְשָׁעִים לִכְבוֹד הַבּוֹרֵא, וְאַל תַּשִּׁיאֵהוּ מְחִילָתוֹ לִבְנֵי אָדָם בְּצַד עַצְמוֹ לִמְחֹל בְּדִבְרֵי הָאֱלֹהִים, אוֹ לְמִי שֶׁיְּדַבֵּר בִּנְבִיאָיו וַחֲסִידָיו וּסְגֻלָּתוֹ.
The ninth is: that he should take vengeance against the wicked for the honor of the Creator, and his personal habit of forgiving people should not mislead him into forgiving offenses against the word of Elokim, or those who speak against His prophets, His pious ones, and His treasured nation.
וְאַל יִנְהַג בְּעֹשֶׁק בְּנֵי אָדָם אִישׁ אֶת רֵעֵהוּ כְּמִנְהָגוֹ בִּמְחִילָתוֹ לָהֶם בְּעָשְׁקָם אוֹתוֹ, אַךְ יַצִּיל הֶעָשׁוּק וְיַעֲזֹר לְהוֹצִיא מִיַּד הָעוֹשֵׁק, כְּמוֹ שֶׁכָּתוּב (ירמיה כח): "דִּינוּ לַבֹּקֶר מִשְׁפָּט וְהַצִּילוּ גָזוּל מִיַּד עוֹשֵׁק", וְאָמַר (איוב כט): "וָאֲשַׁבְּרָה מְתַלְּעוֹת עַוָּל".
And he must not tolerate people oppressing one another in the same way he forgives them when they oppress him personally; rather, he must rescue the oppressed and help wrest them from the hand of the oppressor, as it is written, "Execute justice in the morning, and deliver the spoiled out of the hand of the oppressor," and as Iyov said, "And I broke the jaws of the wicked."
וְיוֹרֶה בְּנֵי אָדָם עֲבוֹדַת הָאֱלֹהִים, וְיוֹכִיחֵם וְיַכְלִימֵם, וִיצַוֵּם עַל הַטּוֹב וְיַזְהִירֵם מִן הָרַע בְּיָדוֹ וּבִלְשׁוֹנוֹ כְּפִי יְכָלְתּוֹ, וִימַהֵר לָקַחַת דִּינֵי הָאֱלֹהִים מִמִּי שֶׁחַיָּב בָּהֶם, וְלֹא יִכָּנַע וְלֹא יִשָּׁפֵל בָּזֶה, כמ״ש בְּפִינְחָס (תהלים קו): "וַיַּעֲמֹד פִּינְחָס וַיְפַלֵּל וַתֵּעָצַר הַמַּגֵּפָה, וַתֵּחָשֶׁב לוֹ לִצְדָקָה לְדֹר וָדֹר עַד עוֹלָם".
He should teach people the service of Elokim, rebuke them, shame them for their wrongs, command them to do good, and warn them against evil with his hand and tongue to the best of his ability; he should hasten to execute the judgments of Elokim upon whoever is liable, and he must not show submission or humility in this, as it is written of Pinchas, "Then Pinchas stood up and executed judgment, and the plague was stayed; and that was counted to him for righteousness, unto all generations forever."
וְהָעֲשִׂירִי: שֶׁיִּהְיֶה בִּמְעַט דְּבָרִים, וְקוֹלוֹ נָמוּךְ, וּמְעַט שְׂחוֹק, וּמְעַט שְׁבוּעוֹת בַּשֵּׁם עַל הָאֱמֶת, וְלֹא יַעֲבִיר עַל לְשׁוֹנוֹ כָּזָב, וְלֹא יֵשֵׁב בְּסוֹד מְשַׂחֲקִים, וְלֹא יִשְׂמַח בְּמָה שֶׁשְּׂמֵחִים עַמֵּי הָאָרֶץ מִתַּעֲנוּגֵי הָעוֹלָם.
The tenth is: that he should be sparing in words, speak in a low voice, laugh little, swear rarely by Hashem's Name even on the truth, never let falsehood pass his tongue, not sit in the company of mockers, and not rejoice in the worldly pleasures that unlearned people rejoice in.
וְזֶה מִכְּנִיעָה וְשִׁפְלוּת, לֹא מִצַּד גְּדֻלָּה וְהִתְנַשֵּׂא, כְּמוֹ שֶׁאָמַר הַנָּבִיא (ירמיהו ט״ו:י״ז): "לֹא יָשַׁבְתִּי בְסוֹד מְשַׂחֲקִים וָאֶעְלֹז, מִפְּנֵי יָדְךָ בָּדָד יָשַׁבְתִּי כִּי זַעַם מִלֵּאתָנִי".
And this behavior must stem from submission and humility, not from a feeling of superiority and self-exaltation, just as the prophet Yirmiyahu said, "I did not sit in the company of merrymakers, nor did I rejoice; because of Your hand I sat alone, for You filled me with indignation."
The chapter details the first seven of ten essential conducts for the humble person, beginning with a deep recognition of Hashem's greatness and the study of Torah and reason to understand humility. A person must cultivate forbearance, letting offenses pass as a 'Ma'avir Al Midosav', and actively do good to others by judging them favorably and speaking only of their merits—even learning from the story of a pious man who praised the white teeth of a dead dog to avoid speaking disparagingly. Finally, one must maintain consistent humility in all public and private affairs, while simultaneously harboring a great desire for the next world, always viewing his own service and good deeds as small and insufficient before the Creator.
The Chovos HaLevavos is teaching us a profound secret about the nature of our speech and middos: they are not static, but rather a product of habituation. When the Chassid pointed out the white teeth of a foul-smelling carcass, he was not just trying to be positive; he was training his tongue. The way we speak actually reshapes our inner nature. If we habituate our mouths to find the good, speaking kindly and judging favorably, that goodness eventually becomes our natural, instinctive way of being.
This is why being 'ma'avir al midosav', letting offenses pass and forgiving others, is so powerful that it opens the gates of Heaven when nothing else does, just as it did for Rebbi Akiva. True humility is not a feeling we wait to descend upon us; it is an active avodah of training our limbs, our minds, and especially our tongues to act with gentleness and restraint until it becomes who we are.
Today, make a conscious effort to train your tongue: when you are about to point out a flaw in a person, a situation, or even an object, stop yourself and find one positive point to speak aloud instead.