OCTOBER 28 • 2021 | 39
is something separate to the
sacredness of speech because it
includes keeping promises we
make to ourselves, promises we
make “in our hearts.
”
The Talmud (Bava Basra 88a)
describes the great Talmudic
sage, Rav Safra, as the epitome
of “one who speaks truth in his
heart.
” (Psalms 15:2) On this,
Rav Avraham Yitzchak Bloch
says faithfully fulfilling what we
undertake to do in our hearts is
also an important part of per-
sonal integrity.
There’s another aspect of “say
little and do much” that charac-
terizes good virtue and integrity.
Virtuous people are interested
in acting rather than talking
about it. They aren’t interested
in publicizing what they do.
They don’t need affirmation or
honor and recognition from
others. Their focus is on getting
things done: helping others,
performing mitzvot, doing good
deeds for their own sake. But
those who are not virtuous are
actually interested in the oppo-
site — in what people will say
about them, and the honor and
recognition they will receive,
rather than actually doing good.
These are people who will say a
lot and do comparatively little.
The prophet Micha speaks
about “walking modestly with
your God,
” (Micha 6:8) which
the Talmud interprets as doing
good without seeking the pub-
licity and acclaim that comes
with doing so (Succah 49b).
Rav Chaim Shmuelevitz
writes that the good deeds per-
formed publicly provide ulterior
benefits, such as honor and
recognition. Therefore, great
effort is required to purify one’s
motives by doing these deeds
as modestly as possible. (Sichot
Mussar 31:46) In other words,
we need to purify our inner
thoughts and emotions even
when doing good deeds.
This focus on inner truth and
sincerity rather than externali-
ties is at the core of integrity. We
need to ensure our internal state
of mind and our external lives
are aligned. What we do should
be a reflection of who we are.
As the Talmud says: “
A Torah
scholar whose inside is not like
his outside is not a true Torah
scholar.
” (Yuma 72b)
Rabbeinu Bechaya, in his
book Duties of the Heart, writes:
“Regarding one’s inside who’s
not like his outside, scripture
says his heart was not whole
with Hashem, his God.
” (Kings
1,11:4) As is well-known, if
someone contradicts them-
selves or proves themselves a
liar, whether in speech or in
deed, people no longer believe
in their integrity and have no
confidence in their sincerity.
Similarly, if our outer and inner
selves are in contradiction, if
our talk is not matched by our
intentions, if the actions of our
limbs are at odds with the con-
victions of our heart, then our
worship of God is imperfect.
”
And, so, integrity is about
how we interact with others,
and it’s also how we relate to
ourselves. It is a value which
cannot be compartmentalized.
You see that in the word itself.
Integrity is related to the word,
“integrated.
” A person with
integrity is a person whose
inner life is in harmony with
how s/he acts. There is no dis-
connect.
And this, ultimately, is why
integrity is one of the core val-
ues of the house of Abraham,
and therefore a vital part of
our legacy as the Jewish peo-
ple. Abraham is someone who
embodied truth and sincerity,
kindness and concern; someone
who sprang to the aid of others,
moved by a deep inner well of
good will toward all people and
a deep inner devotion to the
will of his Creator.
Rabbi Warren Goldstein is the chief
rabbi of South Africa. This essay was first
published on aish.com.
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October 28, 2021 (vol. , iss. 1) - Image 39
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- Publication:
- The Detroit Jewish News, 2021-10-28
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