The Bible discusses major character traits, some are forbidden, some are frowned upon, others are required, and others are recommended. Good character traits are the base needed in order to perform the mitzvos properly.

The character trait of conceit and haughtiness is defined as one who thinks that he is great but not necessarily greater than others. He feels great because of his superior physical abilities, such as intelligence, strength, beauty, and the like, or because of his wealth, power, or influence, and the like. He may feel that he is not greater than others because others have abilities that he does not have. Yet he may be so conceited as to consider himself superior than others regardless, or because he worked hard for success and others were born with these abilities or influence. In sports competition, each participant strives to show his superiority and win. This does not mean that everyone who wins a game feels conceit because he may have won this game and someone else will win the next game. The competition is used as a drive for him to do his best. Using this reasoning, one may properly strive to forge ahead in his career and demand a higher position according to his capabilities, because he belongs there and not because he is conceited. A person must know how he rates in society and not live in his imagination. A conceited person takes his superiority feeling to heart and builds his ego on it. Conceit is recognizable in a person's character and is generally frowned upon.

Conceit and haughtiness are Biblically unacceptable because they are not a rational or a logical way to think according to Jewish theology. A machine is considered superior if its performance is superior because it was built for that purpose. A person was created in this world for one purpose, and that is to serve GOD His Creator by overcoming his animalistic traits with the help of his spiritual soul and abstaining from what is forbidden, and doing what he is required to do. There is reward for proper behavior in the World to Come after death, and some reward in this world. There is punishment for improper behavior both in this world and after death. Jews must obey their code of laws and non-Jews must obey their seven moral rules of mankind (Noahide Laws). Consequently, the human is superior because of his close relation to GOD, and he must not feel inferior. The human is great if he completes his purpose in life and serves GOD properly. He is unfavorable to GOD if he does not serve Him properly. Yet how can anyone feel great and confident that he is serving his Creator properly when he is commanded to serve Him with all his heart, with his life, and with all his possessions. Therefore, no one may feel superior or great, and there is no logical basis for conceit. Furthermore, we must understand why all men were not created physically equal, namely that it was for the purpose of creating a society of leaders, judges, scholars, businessmen, workers, military officers, soldiers, etc. Each one is expected to use his abilities accordingly to serve his Creator. One who shows off his attributes such as wealth, beauty, strength, knowledge, and the like, is conceited unless he has a good reason to do so, such as to earn money, this does not mean that a woman is permitted to show off her beauty. Therefore, if one is engrossed in worldly pleasures, these pleasures awaken his animalistic character traits, and this leads him to conceit.

After cleansing oneself from the character trait of conceit and haughtiness one can achieve the character trait of modesty. Modesty in thought is when one feels that others who are GOD-fearing are equal or greater than he because they probably serve GOD better than he does. Modesty in action is when one dresses modestly, lives modestly, and talks with respect to his friends, family members, students, workers, and people he meets. Philanthropists should give charity without fanfare unless they feel that fanfare is needed in order to influence others to be charitable. Well known public figures may live modestly in their private lives.

A modest person is satisfied with his material lot because he accepts the decree from Heaven. He may strive to improve his lot, but he is satisfied with his present situation. He also believes that whatever befalls him is for the best of his interests regardless whether he understands why it happened to him. On hearing bad tidings one must say the blessing "Blessed be the true judge." Therefore, if one is harmed or embarrassed by a neighbor, he should not become angry because no man can harm him or help him unless he is permitted to do so from Heaven. His initial reaction should be self examination, perhaps he sinned and is being punished. Then he should try to talk to the person to repent on his own and ask forgiveness, and make amends for the damages he did. If this is not an option, then he should take him to court because he had the choice of not harming him, and he chose the path of the sinners. If he was befriended by his neighbor, he should repay his kindness whenever he has the opportunity to do so. Although he was given permission from Heaven to help him, nevertheless, the neighbor had the choice of not to help him and he chose the path of the righteous.

It is important for a modest person to face reality. A person may remain modest, yet, when necessary, reprimand someone who is not acting properly even if he must raise his voice or punish the student or worker.

The character trait of arrogance is the opposite of bashfulness, and does not fit into the definition of a modest person. Arrogance is a product of either conscious or subconscious haughtiness. It is as if to say arrogantly to someone, "who are you?" or "who do you think you are? I am better than you." This character trait is not socially acceptable. However, when confronting arrogant sinners who must be stopped, and the way to do this is by arrogantly opposing them, this type of arrogance against sinners emanates from his love for the Torah and not from haughtiness.

The character trait of love is found in the Creation. We are commanded in the Bible, Deuteronomy (6:4-9), "You shall love the Lord your GOD with all your heart, and with your life, and with all your possessions." Your Creator, who has given you life, demands of you to love Him above all others, and obey His commandments above those of anyone else when they conflict, to the extent of giving your life not to worship idols, not to kill, not to commit incest. We are commanded to love our neighbor as ourselves, and to do unto others as one would do unto himself. This is referring to helping one's neighbor spiritually and physically. If one sees a family member or student or neighbor stray from the path of the Torah and does not try to correct his path, that one is not fulfilling his obligation to love his neighbor. Love of worldly pleasures awakens his animalistic character traits and leads him to conceit, which leads him away from the path of the Torah.

The character trait of hate does not serve civilized society well. The Bible forbids one to hate his brother even if one's hate is not discernible in his relationship with the person whom he hates, and even if one's hate is not as severe as to rejoice when the person whom he hates is put to shame, or lost his position, or had financial loses. Civilized societies function well with teamwork and not with racism, anti-semitism, or politically based hate, or the like. This type of unjustified hate causes controversy, slander, breakup of society, physical fighting, damaging property, maiming, and killing. The victims of these hates are justified in hating their oppressors. The proper procedure for a victim, is first to try to reason with the one who damaged him that he should repent, ask forgiveness, and pay for his loss. This is not always an option, but taking him to court may be an option. However, it is commendable to despise evil such as evil doers, idol worship, slander, lies, and the like.

The character trait of being merciful is a positive attribute when properly guided, and it is an attribute of Jews. As a general rule, it is forbidden to cause unnecessary pain to humans or creatures who experience pain. If one sees a human or creature in pain, he should try to help alleviate the pain. If he must protect himself, he should do so in the course of action without vengeance and torture. If he needs a creature for its food or skin, he should use a trap that is not that painful, and a merciful way to end its life. For food, he must ritually slaughter the animal or bird. If one has mercy on an enemy who is evil and desires to kill him, and he refuses the opportunity to kill the enemy, he will eventually fall into the hands of his enemy. An enemy is to be disposed of in the course of action without specifically torturing him out of hate. If one witnesses a court ordered punishment or execution, he may not feel bad for him because his punishment is justified.

The character trait of being joyful when performing mitzvos and when praying is a product of worshiping out of love. This joy is in one's heart and mind. The joy associated with holidays and joyous occasions such as weddings and circumcisions, is not only in one's heart and mind, but also in physical adornments such as pretty table settings, good clothing, tasty foods, fish, meat, wine, and the like. If one enjoys worldly pleasures by overeating, overdrinking, light-headiness, and the like, this tortures his soul, and it will bring him to sin. The proper way for a person to enjoy life is for him to be satisfied with his lot in this world and accepts his lot as being the will of his Creator. He does not fear or worry because he has faith in the Almighty that He will do the best for him. One may work to improve one's lot, but should be presently satisfied with his lot. There is no reason for one to be satisfied with his spiritual level, however, because one's level of spirituality is not decreed by Heaven; it is a product of his efforts to choose to obey the Torah, and his level is constantly subject to improvement.

The character trait of regretting something that one did is referring to one who realized that he erred, regrets his error, and corrects the error either in private or in public. A conceited person, depending on how conceited he is, may not see his error because, he believes that it is beyond him to err, or may realize his error but not admit that he erred, or he may admit his error because he is afraid that if the error is discovered by others they will severely ridicule him.

Regretting one's sin is the first component of repentance. If he truly regrets his sin, then he would never want to repeat it in the future, this is the second component of repentance. Oppositely, if he regrets having done a mitzvah, and decides never to repeat the mitzvah he loses the merit of the mitzvah.

The character trait of anger is not socially accepted. When a person goes into a rage he loses his self control and may even murder. One must not reprimand a person during his anger unless he is threatening someone or someone's property. One should not reprimand a person out of anger. Before chastising the sinner, he should speak to him and try to persuade him to repent. If this does not work then he may try to talk harshly to him, and if he sinned in public it may be necessary to reprimand him in public, all this without anger. Conceit brings one to anger when he is not honored the way he expects to be honored, or someone does not obey his order. To avoid displaying one's internal anger, one should learn to think before speaking, and to speak quietly, and sometimes not to speak at all. If one accepts that all that befalls him is decreed from Heaven and in his best interests, why would something anger him unless he is angered at the evil that he sees?

The character trait of a strong will is a catalyst with other character traits such as the power of concentration to study and pray without side distractions. One need not be born with a strong will; one may acquire it by slowly building up his will the same as a weight lifter builds up his strength. A strong will is needed to forge ahead spiritually. It is also commendable for him to use his will to gain more expertise in his field in order to better help his clients, or to expand his business to employ more workers and increase his philanthropy. We have seen strong willed persons who led movements that rebelled against the teachings of the Torah and destroyed their lives with the lives of many others. Therefore, a strong will must be used properly; otherwise it may cause a catastrophe.

The character trait of jealousy is defined as one being jealous of his neighbor because he has something good and he does not want him to have it even if he does not need it. Therefore, even if he does not plan to take it for himself, but only to destroy the item so that the neighbor should not have it, he violated a Biblical prohibition. One who is satisfied with his lot is not jealous of others. If he likes what his neighbor has, then he is satisfied that his neighbor is enjoying himself with it, and he is not jealous of him. If he likes the item the neighbor has, he will put it on his shopping list for a future date. The jealousy that is forbidden in the Ten Commandments is if he took the item from his neighbor against his will, or he destroyed it. There is another prohibition against planning to take it from his neighbor even if he does not succeed. If he does not plan to take it away or destroy it but he only wishes that he loses it, he does not violate the commandment. There is a lower level of jealousy, although he does not plan on taking it from his neighbor, yet he will rejoice if he loses it. If he is envious of his neighbor position of honor, he will be happy if his neighbor will be embarrassed and demoted. This is not the same with spiritual levels, since these levels are attained through one's choice of good above evil and are not decreed by Heaven, one may not be satisfied with his level of spirituality and must constantly strive to achieve higher levels. Therefore, one may be jealous of his neighbor's spirituality. However, why should one be jealous of another's level of spirituality if not for the purpose of setting it as an example for one to achieve it himself?

The character trait of being careful to do a job well is a prerequisite to performing mitzvos properly. In the business world, one pays for the type of job he wants. A detailed, precise job costs more than a quick job. This option is generally not available with performing mitzvos, which have precise rules. If one misses a detail when doing the mitzvah, he did not perform the mitzvah. Some mitzvos may require a detail that is not optional, but, if not done, the mitzvah is nevertheless considered done.

The character trait of agility in the performance of mitzvos is a product of worshiping GOD joyously and out of love. As soon as the mitzvah becomes available, he will strive to complete it carefully with agility. If he is not careful, he will rush to complete it and may very well not complete it because he missed a detail.

The character trait of laziness is an impediment to getting ahead in life. Laziness in performing a mitzvah can be the cause of not performing the mitzvah, because, by the time he wants to do the mitzvah, the mitzvah may no longer be available, either because someone else did it, or the situation changed, or the time to perform the mitzvah passed.

The character trait of philanthropy is not found in the majority of people. People will give charity and help their neighbor but they do not dedicate themselves to these pursuits. A philanthropist dedicates himself to helping people with either money or time, and skillful leadership.

The character trait of stinginess is a character trait of many societies, and many people value their money more than their lives. The Bible commands us to "love the Lord your GOD with all your heart, and with your life, and with all your possessions," even if your possessions are dearer to you than your life. People who are miserly will find themselves helping others with their time but not with their money. On the other hand you find righteous people who are stingy with their daily expenses in order to give more charity. However, one should not go to an extreme and live in poverty in order to give charity, because charity begins at home.

Memory is a factor in one's intelligence. It becomes a character trait when one strives to memorize what is important to him. Many people simply leave matters to their inactive memory and do not make an effort to remember even important matters. Any student knows that the method of memorizing is basically reviewing the subject matter many times preferably with a friend, and preferably before going to sleep. When one studies Torah, one must do one's best not to forget it. It is forbidden to want to forget Torah. If one sins, he is required to remember his sin at least until after Yom Kippur because he must confess and repent his sins on Yom Kippur. It is better for one to study less subject matter, but subject matter that is most needed for one to know, and to memorize it, than to study many subjects and forget them. A good way to remember is to write the more important halachos in short, and note his sins, and review it from time to time.

Talking becomes a character trait when one trains his speech to obey specific character traits. Many positive and negative commandments are done or violated through speech. A person should talk less, think before he talks, talk deliberately, and softly. The mitzvah of studying Torah is done through speech that he can hear. One is commanded to constantly study Torah, when at home or at the synagogue, when traveling, before one retires for the evening, and when one arises in the morning. One should not engage in idle talk. When praying, one should pronounce the words clearly. The bad traits of talking are lying, cheating, slander, insulting people, cursing, and the like. For the purpose of making peace between people or to prevent conflicts, it is permitted to tell a white lie. It is permitted to praise a bride before her groom and say that she is pretty and good-natured even if he feels that it is not completely true.

The character trait of being quiet and non-talkative is commendable and is a character trait found in a modest person. When in the presence of wise people, one may maximize learning from these wise men by listening and not talking, and asking questions to understand their wisdom. If someone insults him, he should not answer him. If he sees someone sinning, he must not keep quiet, but he is required to talk to him and persuade him to repent. Sometimes it is necessary to chastise the sinner. If one ignores the sinner and looks away, one becomes a partner to the sin because it appears that he is sanctioning the sinner. Otherwise why doesn't he protest? "Mind your own business" has been a problem with the Jewish nation from when they were redeemed from Egypt. "Mind your own business" is a very good trait in general because it enables family privacy, keeps one from slander, etc. However, when dealing with sinners, its mind the sinner's business, and all Israel are responsible for each other, and "chastise shall you chastise your neighbor." Those who actually worshiped the Golden Calf were a very small minority as we can see by the numbers who were actually punished, yet GOD considered it a national sin because the vast majority should have prevented it even through bloodshed.

The character trait of being truthful is defined as wanting to know the truth, being truthful with himself and others. One who is conceited is not truthful with himself, because in truth he has no reason to be conceited. Therefore, even if he errs, his conceit may not allow him to admit the error, either because he doesn't want others to know that he erred, or that he doesn't realize that he erred because he is beyond making a mistake. Being truthful is prerequisite to properly practicing the Torah. If he is truthful he will know when he sins and then he will be able to repent the sin. His teachings and judgments will be accepted because people will see that they are correct.

The character trait of flattery is befriending and flattering a sinner because he feels that he needs the sinner's favors. This type of flattery is prohibited as long as the sinner understands that the flatterer is justifying his sins. For example, the sinner uses false weights, and the flatterer, seeing him do this says, "your a great person." Although he does not tell him that it is not wrong to use false weights, as long as the sinner feels that the flatterer is justifying his use of false weights, it is a violation of the prohibition of flattery. Flattery is forbidden even if he knows that the sinner does not care about his opinion, and will continue to sin whether he flatters him or chastises him. If one is working with unethical workers, he must be careful not to give the impression that he sanctions their sins.

The character trait to fear the Creator is not fear of the Creator's punishment, it is fear of the awe of the Almighty Who created the Universe and the human soul. He was forever and will be forever, and is limitless. If so, then he certainly respects and honors his Creator for the same reason, respect out of awe. He will also obey Him out of fear and love because he was created and born into this world to award him for choosing the path of the Torah. However, children who do not understand this concept of a Creator are taught to fear the punishment of GOD.

Conceit and Modesty have been explained before. A person can fully obey the Torah and yet be conceited. However, conceit restricts a person's ability to ascend to higher levels of spirituality and therefore we will consider conceit as the basic character trait to correct. Afterwards, one will have to acquire modesty and love for the Torah in order to ascend step by step to higher levels of spirituality. Through studying the Torah and its related subjects such as halacha, ethics, kabbalah, one is able to ascend to greater spirituality.

One must be careful to avoid sin and turn away from sin before one finds himself in a situation where he may fall to temptation. One must be careful to perform mitzvos with all their details.

One must be agile to avoid a sin and turn away from sin at the first opportunity and not at the second opportunity. One should be agile to perform a mitzvah and do it as soon as he has the opportunity and complete it without delay, being careful to do it with all its details.

One must strive for perfection and repent his past sins and bad character traits and strive not to sin again.

The next step is to benefit from this world for the purpose of doing mitzvos and not for pleasure alone. He should eat healthy food for the purpose of enabling his body to perform mitzvos. He should earn a livelihood for the purpose of fulfilling his family obligations and in order to give charity and support Torah institutions.

A higher level is to remove all thoughts of sin and bad character traits from his mind and heart.

The next level is to perform mitzvos out of love, to the extent that wherever applicable he will go beyond the basic requirements without adding to or subtracting from the halachik details. For example, he gives more charity than he is obligated to give. He spends more money than he is required, to purchase a better set of the four species for the Succos holiday. He takes more time to complete his prayers because of his love for the mitzvah. If there is a Rabbinical dispute regarding the details of performing a mitzvah and the Shulchan Aruch decides who is correct, and the person studying the disputes is not convinced of this decision, although he knows that he must follow the decision of the Shulchan Aruch, yet if he sees a way that he can perform the mitzvah according to all opinions, he will do so. This level is for Rabbinical scholars, and even Rabbinical scholars must be careful not to lose more than one gains when going beyond the basic requirements to perform a mitzvah. For example, he decides to fast one day in order to teach himself abstinence from physical pleasures. If the need to abstain from these pleasures is not critical, and he is no immediate danger of violating any precepts, however, he cannot study Torah when fasting, he loses more than he gains by fasting.