The midda[2] of anava is extremely important and, according to some, is the most important midda.[3] Going through the classical sources[4] on anava and its opposite, ga’ava, one finds clearly that humility relates primarily to what one thinks and feels, rather than what he says. Speech is just one way by which a person makes his feelings known to others. The offense of haughtiness is in not only the way it makes others feel but also, philosophically, in how one views himself within HaShem’s world. The perfect God created a world in which each person has the potential to leave his mark, but he should not view himself as the ruler or the center of the little world around him. Failure to understand this is an affront to the Creator and Ruler who commanded man to consider other individuals and the community.
Let us give two of many sources that illustrate some of these ideas. R. Yochanan says[5] that whoever is haughty is as if he denies the existence of HaShem, as is written, “Your heart will be high, and you will forget HaShem, your God.” This places haughtiness in the theological realm, as we have posited. The gemara[6] says, “Wherever you see HaShem’s greatness, you see His humility.” It then cites p’sukim that extol HaShem’s greatness, followed by a pasuk that says that HaShem loves and helps the stranger. If humility depends on what one says about himself, this is contradictory. How is HaShem humble if He says in His Torah that not only is He great, but He also cares for the weak? Rather, the gemara means that HaShem does not use His greatness to build Himself up but to help others. Ga’ava, then, is about being self-centered. To think just about oneself and look down upon others, on one hand, but speak humbly, on the other, is hypocrisy, not humility.
There are complex guidelines for speech as well. It says in Mishlei,[7] “Others should praise you, but not your mouth.” However, there are exceptions to the rule. The gemara[8] says that in a place where a Torah scholar is not known, he may identify himself as such. Tosafot[9] raise an apparent contradiction between two gemarot: Bava Metzia 23b says that one can/should lie rather than tell how much Torah he has learned. Kiddushin 30a says that when one is asked a question, he should answer with confidence, not hesitantly. This implies that he should display his greatness in Torah. Tosafot answer that when there is no purpose for others to know of his scholarship, he should hide it. When others should know that one is a talmid chacham, he should let it be known. If one is fortunate, he will not have to say so himself, which would be uncomfortable for one with internal humility. If he needs to, he should find an appropriate way to make the information available.
Using a résumé and a confident (not haughty) presentation of one’s accomplishments and qualifications is appropriate to secure a job. It is better to offer hints or to cite facts than to make a self-appraisal. Keep in mind that a rabbi must ensure that his class or congregation knows it can rely on his expertise.
This approach is true not just for job interviews. For example, the head of an institution that needs money to continue its work has an obligation to its projects and dependents to convince potential donors that it is a wise philanthropic choice to support its operations. If he does so too openly, he will be viewed as lacking anava. If he does not feel uncomfortable doing so, he may have lost their internal anava. In summary, in your case, we suggest that you articulate your qualifications, as necessary, now and in the future – and continue to feel uncomfortable about it.HasH