One Should Not Walk “Be’koma Zekufa” – Fully Upright

The Shulhan Aruch (Orah Haim 2:6) writes that one must not walk "Be'koma Zekufa" – fully upright, with his head held high. This is based on the Gemara's teaching in Masechet Berachot (43b) that if a person walks in an overly confident, arrogant manner, he "crowds out" the Shechina. Elsewhere (Sota 4b), the Gemara states that an arrogant person is considered like a heretic, and like an idol-worshipper. G-d refuses to live together with an arrogant individual, because the world was created for His honor, not for the honor of human beings, and thus G-d's honor is meant to fill the entire earth. The Gemara later (Sota 5a) comments that a Torah scholar must have "one-eighth of one-eighth" – meaning, a smidgen – of arrogance, but only for the purpose of unyieldingly upholding the Torah's values and principles. Otherwise, arrogance has no place at all in the life and mindset of a Torah Jew. (The Vilna Gaon offered a different interpretation of the Gemara's comment, according to which even a Torah scholar is not permitted to have even a smidgen of arrogance.) The trait of humility must be reflected even in the way a person walks, and thus one should not walk with his head fully upright, appearing overly confident and self-assured. Some have noted that the Gemara's teaching seems to call into question Rashi's comment to a verse toward the end of the Book of Vayikra (26:13). There Hashem tells Beneh Yisrael, "Va'olech Etchem Komemiyut" – "I have led you upright," and Rashi explains, "Be'koma Zekufa" – that they walked tall and proud. How can Rashi's comment be reconciled with the Gemara's stern warning against walking about in such a manner? The Seda La'derech (work on Rashi's Torah commentary by Rav Yissachar Ber Eilenburg, c. 1550–1623) suggests that Rashi used this term figuratively, as a reference to Beneh Yisrael's unique stature. He draws a comparison to the difference between human beings – who walk upright – and animals, which walk on four legs. Animals walk looking toward the ground, because they are incapable of conceiving of lofty, spiritual matters or pursuing spiritual goals, whereas humans walk upright because they are to be focused on the heavens, on spiritual ambitions. We, who received the Torah, are to live with a special degree of "uprightness" in this sense, which our heads directed heavenward. According to the Seda La'derech, this is the meaning of the verse, "Va'olech Etchem Komemiyut" – that Hashem has granted us the privilege of living with a special connection to the heavens and spirituality. The Petah Ha'debir (Rav Binyamin Pontremoli, Turkey, d. 1784) answers differently, explaining that this verse foresees the time when the enemy nations will fear Beneh Yisrael. At that time, it will be permissible for Am Yisrael to walk "Be'koma Zekufa" in order to intimidate those peoples who might otherwise think to attack and persecute the Jewish Nation. The Petah Ha'debir also suggests an additional answer, explaining that we must display humility when we walk because of the sin of Adam and Hava in Gan Eden, which resulted in an inherent spiritual deficiency that we must always be cognizant of and that should bring us humility. In the future, however, when the sin of Adam and Hava will be fully rectified, this will no longer be necessary, and the verse "Va'olech Etchem Komemiyut" refers to that time, when we will, indeed, be allowed to walk with our heads held high. Hacham Ovadia Yosef asserted that this law, requiring one to avoid walking fully upright, applies only as a Midat Hasidut (measure of piety), and not on the level of a strict Halachic obligation. He draws proof to this conclusion from the story told of the time when Rav, the great Amora, passed away, and each of his leading disciples chose to adopt one of his unique religious practices. Rav Yehuda adopted the practice of ensuring not to walk four Amot (cubits) fully upright. This clearly proves that refraining from walking "Be'koma Zekufa" is a measure of piety, for if it constituted an outright Halachic requirement, then Rav Yehuda would have adopted this practice even before Rav's passing. Nevertheless, the Shulhan Aruch writes that this is a practice which everyone should follow. The definition of "Koma Zekufa" is walking with one's head turned upward such that his eyes cannot see the ground, thus requiring him to walk more slowly. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) emphasizes that one does not need to walk with his back hunched; he must simply ensure not to walk with his head turned upward. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) similarly writes that one should avoid walking in a manner that expresses arrogance, but does not need to lower his head as he walks. A Torah scholar has an obligation to walk with a special degree of dignity. This means not only that he should avoid walking with his head held high, but also that he should not run in public. Some Rabbis would make a point of avoiding conversation in the street, deeming this undignified for a Torah sage. Although it is unbecoming for a Rabbi to run in public, he also should not walk about slowly and leisurely, as though he has nothing to do. He should walk quickly and with a sense of urgency, showing that he is constantly occupied with Torah learning, teaching, and Misvot. One must be especially careful with how he walks about in a synagogue or Bet Midrash, as these are, in a sense, the "houses" of the Almighty, and so one must conduct himself in these buildings with a sense of reverence and humility. One of the commentaries to Pirkeh Abot cites a passage from the Midrash relating that King David was once reprimanded by Ahitofel for walking with his head held upright in the Bet Midrash, in violation of the requirement to carry oneself reverently in the study hall, and David accepted the criticism. Several writers noted the seeming implication of the Midrash that walking upright is improper only in the Bet Midrash, but not in other places – in direct contradiction to the Halacha we have been discussing. Hacham Ovadia Yosef suggested that as a king, David was permitted to walk about with his held up high in order to earn the respect of the people, but in a Bet Midrash this is forbidden even for a king. The Hida (Rav Haim Yosef David Azulai, 1724-1806) explained that David walked about in the Bet Midrash not with his head held high, but rather in a loose, carefree manner which is not proper in a Bet Midrash, and for this was he criticized. Returning to Hacham Ovadia's explanation – that a king is allowed to walk with his head held high – this is the opinion of the Bet Obed, cited by the Petah Ha'debir. Some, however, challenged this view, noting that the Torah requires a king to exercise greater humility than all other people and to avoid all feelings of superiority (Ramban, Debarim 17:20). The answer, it would seem, is that a king must make a special effort to remain in his heart humble and subservient to the Almighty, but outwardly may – and in fact must – carry himself with an aura of authority in order to earn the reverence of his subjects.