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Ramban writes: "speak ALL your words (lit. also: "your things") with Nachas...". It's obvious that nice and neutral words are to be spoken nicely. But what if you have something to say that the other will not ostensibly wish to hear. It can be a challenge to say such things (instead of just being silent about them) in a palatable manner. Being silent ...


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Like nachas ruach a pleasant smell It means pleasant


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Divre Chachamom Benachat Nishmaym. Without shouting. Kohelet 9, 17 דִּבְרֵ֣י חֲכָמִ֔ים בְּנַ֖חַת נִשְׁמָעִ֑ים מִזַּעֲקַ֥ת מוֹשֵׁ֖ל בַּכְּסִילִֽים:‏ Rashi רש"י בנחת נשמעים. מקובלים הם לבריות ‏ People pleased to accept. Metsudot אף כי ידבר בנחת מבלי זעקה, המה נשמעים ומקובלים. בנחת. ‏ רוצה לומר בשפלות קול‏ in a low voice, after all, ...


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you have to distinguish between arrogance and self-esteem. according to the Shaarei Avodah by Rabeinu Yona, the foundation of Avodas Hashem (religious service) and life is recognizing one's own self worth. from Rabbi Zev Leff http://www.rabbileff.net/shiurim/answers/2000-2249/2065.mp3 see there for more hence, the "good" self-esteem is to recognize one's ...


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As the Ma'amar explains, all these attributes are inherently bad. I understand this as chassidus explains that midos are from klipas noga, which inherently isn't holy but can be transformed to holiness (eg food, parchment etc). He explains that if you're going to use self confidence for making yourself feel good important among the affluent, then it's not ...


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He means in depends which direction you are heading in. I.e. you should be able to modulate your feelings of self-esteem or the reverse to pull yourself in the opposite direction which nature is pulling you towards. Let's say you have forgotten God from an abundance of goodness, then you should lower your self esteem. And vice-versa.


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Generally, you should not lie. Sotah 42a makes it clear that those who lie (shakranim) do not merit the divine presence. Who are these shakranim? dafyomi.co.il translates it as follows: SHAKRANIM (9 categories): (a) One who lies in order to steal from or abuse others, thereby transgressing the prohibitions of "Lo Sigzol" and "Lo Soneh." (b) ...


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See Gemara BM 23b For Rab Judah said in the name of Samuel: In the following three matters learned men do conceal the truth: In matters of a tractate {they ask know you this Massechet at your fingertip and by humility he says "No!" (Rashi)}, bed {If they ask if he has a sexuel intercourse, he can hive a negative answer, even if it is not true, by modesty ...



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