<p class="Standard"><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Tucked away in this weeks <em>Parsha</em>, unbeknownst to many, is one of the chief <em>M’koros</em> the <em>Gemara</em> uses for the <em>Mida</em> of <em>Tznius</em>.&nbsp;&nbsp; The <em>Gemara</em> cites Rochel<em> Imainu</em> as the standard bearer for <em>Tznius</em>, telling us that it was on account of her great <em>Tznius</em> that she was <em>Zocheh</em> to have <em>Shaul Hamelech</em> as a descendant.&nbsp;&nbsp; Precisely what behavior was manifested by Rochel<em> Imainu</em> that caused the&nbsp; <em>Gemara</em>&nbsp; to hold her out as the pinnacle of this <em>Mida</em>?&nbsp;</span></p> <p class="Standard"><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Consider, in the last few weeks we have been told many classic examples of modesty by the <em>Imahos</em> and others, why wait for Rochel before citing an example?&nbsp; The <em>Mepharshim</em> discuss Sarah as being “<em>B’Ohel</em>”, in her tent, as a testament to Sarah’s modesty (Vayera 18:9); Rivka covered her face upon seeing Yitzchak as an act of modesty (Chayei Sara 24:68); even Eliezer is praised for riding <em>in front</em> of Rivkah as they returned to meet Yitzchak for the first time, so he would not be tempted to gaze at her improperly (Chayei Sarah 24:61).&nbsp; Yet, it is Rochel who is cited as the model for <em>Tznius</em>.&nbsp; What is the <em>Gemara </em>so impressed with that it passes over these seemingly obvious earlier examples?</span></p> <p class="Standard"><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Perhaps if we examine the particular greatness of Rochel discussed in the <em>Gemara,</em> we can gain an insight into the reason for this choice.&nbsp; The <em>Gemara</em> (Megilah, Daf&nbsp; 13b) states Rochel’s great example of <em>Tznius</em> was that she gave the <em>Simanim</em> to Leah.&nbsp; Yaakov had given Rochel signs so Lavan would be unable to switch Leah in her place, and rather than allow Leah to be embarrassed on her wedding night, Rochel gave Leah these code signs.&nbsp; It was this act that the <em>Gemara</em> cites as demonstrating Rochel’s great <em>Tznius</em>.&nbsp; While this surely was an act of compassion, even great self-sacrifice, it does not seem to be an act of modesty, the contemporary translation for <em>Tznius</em>.&nbsp; Indeed, the Gemara goes even further and explains that Rochel’s reward was that her descendant was Shaul and he exhibited the same <em>Mida</em> of <em>Tznius</em>.&nbsp; What was Shaul’s <em>Tznius</em>?&nbsp; The <em>Gemara</em> says that Shaul met with his Uncle shortly after being informed that he was to be the first King of Klal Yisroel, and kept this information to himself.&nbsp; Another enigma – the <em>Gemara</em> tells us of two great illustrations of <em>Tznius </em>and neither seems to fit within our modern day framework of this concept.</span></p> <p class="Standard"><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">In reality, it is through these examples that we can learn the meaning of true <em>Tznius</em>.&nbsp; <em>Tznius</em> is a concept far broader than the way we dress.&nbsp; <em>Tznius</em>, understood properly, is sensitivity to others.&nbsp; The lesson from the <em>Gemara</em> is inescapable.&nbsp; Rochel’s <em>gadlus</em> was in not allowing Leah to be embarrassed.&nbsp; Shaul’s was in not revealing the tremendous honor to be bestowed upon him.&nbsp; In each case, they did something, or resisted doing something which would have been personally desirable so as not to cause any ill feelings or suffering by another.&nbsp;&nbsp;</span></p> <p class="Standard"><span style="font-size: large; font-family: times new roman, times;" _mce_style="font-size: large; font-family: times new roman, times;">Our mode of dress is just one obvious derivative of this <em>Mida</em>.&nbsp; We would not want to dress in a manner to cause anyone else to feel uncomfortable or be insensitive to how we may cause them to feel.&nbsp; Nevertheless, a proper understanding of <em>Tznius</em>, as defined by the <em>Gemara</em>, elevates this <em>Mida</em> back to its proper place, central to us as Jews.&nbsp; It applies to men, women, children, the elderly and the young.&nbsp; How ironic and tragic that we may be guilty of the greatest lack of <em>Tznius</em> by pointing out someone else’s inappropriate dress.&nbsp; There are undoubtedly more private and constructive ways to engage someone, or even give them <em>musar </em>where appropriate, rather than embarrassing them.&nbsp; Let us never permit our zeal for Mitzvos to blur the lines between&nbsp; <em>Ikar</em> and <em>Tuffel.</em>&nbsp; (Primary and Secondary) We all must constantly guard our behavior and actions so as not to cause discomfort to another or to be insensitive as to how our actions may make them feel.&nbsp; Through this type of zealousness we can come to achieve true<em> Tznius</em>.</span></p>