Monday, July 14, 2014

What is Bushah?

Bushah (בּוּשָׁה) - commonly translated as "shame" - is a term that shows up in pesukim, in teachings of Chazal, and in our tefilos. Unfortunately, it is one of those terms whose meaning has become obscured and/or distorted as a result of our immersion in the non-Torah cultures of galus

I have been trying for some time to cultivate a clear idea of the Torah's concept of bushah, but it's still unclear to me. I took up the investigation again last week, and I thought that writing a blog post might help me to organize and develop my thoughts. 

My goal in this post is not to suggest a complete theory, or even to present all of the relevant sources. I simply want to call attention to six sources which have piqued my interest, and which I believe to be good "leads" for arriving at an understanding. I will present these sources, make a couple of observations, raise a few questions, and see where that leads. Perhaps this brainstorming session will be the catalyst for a flash of insight, or at least an interesting discussion. 

NOT the Torah's idea of shame
Item #1: Bushah in Teshuvah

If you asked a layperson, "At what point in the teshuvah process does bushah play a role?" he would likely answer, "At the beginning. You do something wrong, you feel ashamed, and then you do teshuvah." According to halacha, this is not the case. Rambam in Hilchos Teshuvah 2:2 writes:
What is teshuvah? That the sinner should abandon his sin, and remove it from his plans, and resolve in his heart not to do it again, as it is stated, “The evil one should abandon his way, and the man of iniquity his plans” (Yishaya 55:7). Likewise, he should regret transgressing, as it is stated, “for after I returned [in teshuvah], I had remorse; after I became aware [of my sin], I slapped [my] thigh [in anguish]” (Yirmiyahu 31:18). And the One Who Knows Hidden Things should testify about him that he will never return to this sin, as it is stated, “We will no longer say, ‘O our gods!’ to the work of our hands, for it is with You that an orphan finds mercy” (Hoshea 14:4). And he must verbally confess and say these matters which he resolved in his heart. 
Here is full pasuk cited by the Rambam for the step of nechamah (remorse): "For after I returned [in teshuvah], I regretted; after I became aware [of my sin], I slapped [my] thigh [in anguish]; I was ashamed and also humiliated, for I bore the disgrace of my youth.

This doesn't mean to suggest that bushah doesn't play a role before teshuvah. It just shows that there is a specific type of bushah which comes after one has gone through the teshuvah process, and it is this bushah and nechamah which are a required part of the teshuvah process. 

The question is: What is the nature of this bushah

Item #2: Bushah as Removed by Mitzvos

The Rambam prefaces the Mishneh Torah by quoting phrases from two pesukim. The first is "בְּשֵׁם ה' אֵל עוֹלָם" - "in the name of Hashem, the Eternal God" (Bereishis 21:33). The second is "אָז לֹא אֵבוֹשׁ בְּהַבִּיטִי אֶל כָּל מִצְוֹתֶיךָ" - "then I will not be ashamed when I look at all of your mitzvos" (Tehilim 119:6). Here is the second pasuk in context:
Praiseworthy are those whose way is whole, who walk with the Torah of Hashem. Praiseworthy are those who guard His testimonies, they seek Him wholeheartedly. They have also done no iniquity, for they have walked in His ways. You have issued Your precepts to be kept diligently. My prayers: May my ways be firmly guided to keep Your statutes. Then I will not be ashamed when I gaze at all of Your mitzvos. I will give thanks to You with upright heart, when I study Your righteous ordinances. I will keep Your statutes, O, do not forsake me utterly. (Tehilim 119:1-8)
By applying this pasuk to the Mishneh Torah, the Rambam implies that by learning and keeping all of the 613 mitzvos in his book, one will be able to gaze upon those mitzvos without feeling bushah

The question is: How does the study and observance of mitzvos remove bushah?

Item #3: Bushah as a Defining Trait of the Jewish People

So far we have seen examples of bushah as something which is negative - or at least, something which, if we were perfect, we would not have. In contrast, the Gemara in Yevamos 79a implies that bushah is a positive quality.
This nation (i.e. the Jewish people) is distinguished by three qualities: they are rachmanim (merciful), bayshanim ("ashamed"), and gomlei chasadim ("those who do acts of kindness"). Rachmanim, as it is written: "and He will grant you mercy and be merciful to you and multiply you" (Devarim 13:18). Bayshanim, as it is written: "so that the fear of Him shall be upon your faces, so that you shall not sin" (Shemos 20:17), Gomlei chasadim, as it is written: "because he commands his children and his household etc." (Bereishis 18:19)
The pasuk cited by the Gemara to support its statement about bayshanim is referring to the Revelation at Sinai. Here is the pasuk in context, which is right after the Aseres ha'Dibros:
The entire people saw the thunder and the flames, the sound of the shofar and the smoking mountain; the people saw and trembled and stood from afar. They said to Moshe, "You speak to us and we shall hear; let God not speak to us, lest we die." Moshe said to the people, "Do not fear, for in order to elevate you has God come; and so that the fear of Him shall be upon your faces, so that you shall not sin." The people stood from afar and Moshe approached the thick cloud where God was. (Shemos 20:15-18)
There are several questions here: What makes bushah a defining trait of the Jewish people? How does the pasuk cited by the Gemara prove this contention? After all, the pasuk doesn't even use the term "bushah"! What is the definition of bushah based on this pasuk

Item #4: Bushah as the Opposite of Azus

The mishnah in Avos 5:20 says:
Yehuda ben Teima says: Be az (bold) like a leopard, light as an eagle, swift as a deer, and mighty as a lion, to do the will of your Father in heaven. He used to say: Those who are azus panim (boldfaced) go to Gehinnom, but those who are boshes panim (shamefaced) go to Gan Eden. May it be Your will, Hashem, our God and the God of our forefathers, that the Holy Temple be rebuilt, speedily in our days, and grant us our share in Your Torah.
The question is: What is the relationship between azus panim and boshes panim, and why does the former lead to Gehinnom and the latter to Gan Eden? The second half of this mishnah presents azus panim as the opposite of boshes panim. If we can understand azus, perhaps we will gain insight to bushah as well. 

Item #5: Bushah as an Impediment to Learning

The meforshim  point out that the mishnah cited above seems to be contradictory. The first half of this mishnah advocates azus, whereas the second half condemns it. 

The Rambam, among others, explains that the resolution to this contradiction lies in the qualification: "to do the will of your Father in heaven." In other words, although azus panim is, generally speaking, an imperfection, it can be good if it is harnessed to do the will of Hashem. 

Chazal teach that bushah is an obstacle to learning, as it says in Avos 2:6: "ein ha'bayshan lomeid - an ashamed person doesn't learn." The question is: Is bushah similar to azus in that it is sometimes good and sometimes bad, or is this second mishnah talking about an entirely different type of bushah?

Item #6: Bushah as Intelligence

In his commentary on Avos 5:20, the Rashbatz quotes a cryptic definition of bushah from Maalos ha'Midos, by Rabbeinu Yechiel ben Yekutiel:
They asked the wise man: "What is boshes?" He answered: "Seichel (intelligence)." They asked him: "What is seichel?" He answered: "Boshes."
The question here is clear: What does this mean? Isn't it circular? What definition of bushah is being suggested here? 

Time to Ponder

Seeing as how I just hit my 1,400 word limit, I think this is a good time to stop and think. Like I said, there are more sources out there. These are just the ones that have been rolling around in my mind as of late. I'm curious to hear what you think! 

30 comments:

  1. a quickie definition which I think is general enough to apply everywhere, but not so general that it lacks meaning: it's anxiety (which is a feeling) induced by a recognized (emphasis on cognized) conflict or contradiction between one's concept of self and of reality

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    1. That's an interesting definition, but then how could a person exist in a constant state of boshes panim? It's not very sustainable.

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    2. that's a loaded question. who says it has to be constant?

      granting that it does have to be constant, what makes it unsustainable?

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    3. That is an excellent approach. I think I'd modify it somewhat to be along the lines of: a feeling of anxiety induced by a perceived failure to live up to the expectations of what one ought to be.

      This definition allows room for "good bushah" (i.e. bushah based on truth and/or bushah which is beneficial) and "bad bushah" (i.e. bushah based on falsehood and/or bushah which is detrimental).

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    4. yeah, that's better

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  2. A while ago, I was given this tentative explanation: bushah could mean something along the lines of "knowledge that one is not fulfilling one's potential." Like humility, but in terms of one's perfection. That would explain 2 and 3 clearly. It also makes sense in terms of 1 if you give it some thought-- in my experience, I am more aware of my own weakness AFTER I have done teshuva on something. It's definitely not a perfect explanation, though.
    I am curious what you have to say about this definition now, in light of these sources.

    Regarding items 4-5: there might be a distinction between "azus panim" and "being az to do X."

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    1. That seems like a good explanation as well - though I agree with kenbot that it is a type of feeling which stems from knowledge, and not a type of knowledge itself.

      As for the azus panim and az - yeah, there might be a distinction, but it seems like the meforshim treat the mishnah as a contradiction.

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  3. Instead of calling it anxiety, which would connote to me a sustained panic inducing neurosis, perhaps it would be better said to be that when you think of the situation, you feel a deep seated embarrassment that you're not existing according to your perceived ideal? So after I do teshuva and I realize what the good is, I am embarrassed that I failed as a person all the time of my sin. When I gain intelligence, I am embarrassed that I was ignorant this whole time. As a student, I'm embarrassed that my questions I'm holding back from asking will show I'm ignorant or some other failing as a student. When I learn about mitzvos as an individual, but also on a national level, we hope to remove that embarrassment of failure by adhering to the mitzvos as we learn them. And lastly, az, which connotes a sure headedness that can be from ego, is countered by the notion of embarrassment with a realization that I am far from perfect in performing the commandments God has given us. Whereas azus of the leopard would be that when you're on the right path, you need to just run to do the correct thing and not care what others think of your spots.

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    1. Embarrassment is a social emotion; anxiety is a sensation

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    2. I wouldn't necessarily agree with it. Adam was "boshesh" after he ate from the tree. I guess this is sort of defining using the term itself, but I'm not sure what anxiety exists in that context. Whereas embarrassment is an emotional response to a situation. It may be produced by societal mores, but I would say it's a real emotion, not a societal emotion.

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    3. what i called social emotions are real emotions, but theyre only felt when youre in front of other people, whether theyre real or imagined (some people carry mini-societies around in their respective heads, judging). youve got it a little mixed up. the adam thing is a good demonstration that the word is not referring to embarrassment, cuz pshat is that there was no one else around (except chava, but it was her idea in the first place)

      i dont think there are different kinds of anxiety, just different degrees, from none to crippling. anxiety is what you feel, like kol said, when your actual self doesnt match up with your ideal self. this might be accompanied by emotions like anger, guilt, sadness, but anxiety itself is like a pinch on the arm; the pain is a sensation that you have under certain conditions, not an emotion.

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    4. I was going to make a similar distinction to Ken: embarrassment has "content" whereas anxiety is just a sensation. Ken said it better.

      Where does it say that Adam was "boshesh" after eating from the tree?

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    5. Oh, you must be referring to how Adam and Chavah DIDN'T feel BEFORE they ate from the tree: וַיִּהְיוּ שְׁנֵיהֶם עֲרוּמִּים הָאָדָם וְאִשְׁתּוֹ וְלֹא יִתְבּשָׁשׁוּ. After they ate from the tree, it says that they were frightened and afraid, but it doesn't use the word bushah. True, the implication is that they felt bushah from being naked as a result of the cheit, but it doesn't actually identify bushah as an experience they had.

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  4. You're correct, I concluded that the bushah was there post-cheit since the Torah specifically mentioned they weren't embarrassed by being naked. After the cheit they were afraid. I think bushah in that case produced a fear inline with what I think we're all generally saying. That the realization of cheit / inappropriate situation (i.e. being naked) caused them to be afraid before God. Before the cheit they weren't embarrassed or afraid because there was no connotation attached to nakedness. After, when they became subject to the sway of various feelings (overly simplified for brevity) and nakedness became something to be ashamed about, they were afraid of God because the embarrassment of their failing before God (in a sense, failing in front of a super-ego). In that sense, yes, I would concur that it's "societal" but by that I mean to say embarrassment is a feeling of letting down a person, idea, value, etc. So I'm embarrassed after I do teshuva since I realize that I've failed in my goal to live a life of perfection as a result of teshuva. I wouldn't say there's anxiety in this case. I realize a failure and I am embarrassed, and I work on improving.

    I would say that bushah isn't anxiety. I think it's a primary feeling. I think anxiety is the effect emotions have. You can have anxiety based on fear (the saber tooth tiger is going to eat me). Though as I try to think of other situations of anxiety, I think the underlying feeling in all the cases I can think of are ones of fear.

    Feelings, on the other hand, seem to be more primary and exist without sensation or action. Meaning, love is a feeling. Sometimes that feeling produces "butterflies" as a sensation. Sometimes it produces an action of sacrifice. Hatred is a feeling that produces other actions. So too embarrassment is a feeling that can produce anxiety. Or you can be embarrassed without anxiety and fix the cause of the embarrassment. In the same way that fear can cause me to be anxious about a situation or it can simply alert me to a danger and allow me to determine a plan of action without being nervous or anxious.

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  5. In other words, you're saying bushah is anxiety, i.e. a sensation. I would maintain that bushah is an emotion that can produce a sensation as a result of bushah. Much like fear is an emotion that can produce a sensation as a result.

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  6. I've never experienced an emotion which produces a sensation. To me, an emotion is an emotion and sensation is a sensation

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  7. I'd venture that Bushah is the emotion one feels upon remembering* what is real in the world, after having been overwhelmed by one's personally-motivated, distorted view and having acted on it.
    (*or recognizing for the first time)

    In other words, a person has the capacity to recognize reality, but also has emotions that can cause him or her to misinterpret reality. When the person gets overwhelmed by those emotionally charged distortions and acts on them-- and then realizes what has happened-- the response is Bushah.

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    1. I like your definition a lot! It's similar to my working definition of bushah, which I'd like to save for another post, but which is similar to the definition stated by "T" above.

      I do think that there is an element of ego involved in bushah. It's a feeling of emotional self-consciousness, not just intellectual self-consciousness.

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    2. Oh, absolutely. I'd amend what I said above to say that Bushah is the emotion one feels about oneself upon remembering...
      The shame is a natural feeling/consequence of realizing you lost the highest part of your humanity and acted in that state. It's about the self.

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    3. I like that. In particular, I like that with this revision, the ability to recognize reality is moved one step back, so it really is a different question now. Now you can say, "assume one had the ability to distinguish good from bad" (which is a reasonable assumption) and continue with the argument without having to explain how it works, which would get tricky. Whereas before, it wasn't just an assumption, but the actual mechanism of bushah

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    4. I'm amending my amendment to say that It's about the self, but the self in relation to reality.

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  8. Under this model, how can one determine what's reality and what's a distortion? Won't the distortion process apply to that determination as well?

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    1. That's a question about how one can recognize reality. It's a good question, but it has nothing to do with Bushah.

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    2. But you said in your explanation of busha, "In other words, a person has the capacity to recognize reality, but also has emotions that can cause him or her to misinterpret reality." I'm asking how this part of your answer makes sense

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    3. Also this part "and then realizes what has happened"

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  9. To the best of my knowledge-- and anyone can feel to back me up here-- this is the basic human condition. We are capable of recognizing reality, but cannot/do not recognize it 100% of the time. This I was taking for granted. Granting that, I was saying that Bushah is the emotion one feels after recognizing that one has acted from the second state while mistaking it for the first.

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    1. Hmm... Okayyy... So is that emotion distorting reality?

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  10. It's just the way a person feels.

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