Modesty

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“You have been told, O mortal, what is good,
And what GOD requires of you:
Only to do justice
And to love goodness,
And to walk modestly with your God;

AND SHE PUT OFF FROM HER THE GARMENTS OF HER WIDOWHOOD. Tamar was the daughter of a priest, and it can hardly be imagined that she set out with the intention of committing incest with her father-in-law, since she was by nature chaste and modest. She was indeed virtuous and did not prostitute herself, and it was out of her deeper knowledge and wisdom that she approached Judah, and a desire to act kindly and faithfully (towards the dead).

Zohar, Vayeshev 18:189

Wonderful stories are told of Rabbi Meir’s modesty. One of these is very similar to the one told about Baba ben Zuta of how a woman threw a candlestick at him at the command of her husband.

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Rabbi Meir 48

328. THE sage was asked, What constitutes modesty? He answered, The blush caused by the consciousness of our secret misdeeds.

Mivchar HaPeninim 31:1

Yosef Ha-Tzadik was the paradigm of one who was open to others, who yearned for an emotional response, for relationship between the tribes. Yet he also was the model of restraint when a relationship was inappropriate, as was the case with Potiphar’s wife. Thus, Shiloh was within the borders of his descendants’ naĥalot, for it typified the delicate balance between restraint and expansion.

Tribal Lands, Chapter 14; Ephraim 40

Genesis 39,8. “he refused, saying to his master’s wife, ‎etc.” the tone sign shalshelet over the word ‎וימאן‎ ‎signifies that Joseph raised his voice in protest and amazement at ‎the suggestion of his master’s wife that he commit adultery with ‎her. He expressed his disgust at such an immoral demand on her ‎part.‎

Kedushat Levi, Genesis, Vayeshev 6

I heard a parable from my Master (the Baal Shem Tov) concerning the trait of humility versus that of pride. There was once a king who had two sons. He sent one of them away to another country amidst great honor, whereas the other one he sent in shame. But this was to teach him humility. In the end, the second brother conquered more lands with his humility than the first brother did through the glory of war.
This is based upon a true story.
Toldos Yaakov Yosef, p. 109b

Ba'al Shem Tov, Metzora 4:1

The faults of a humble person are quickly forgotten because people seek to honor such a person, and the modest person finds many helpers. For example, they said of a certain king who was lodging with many people one night that he himself arose and adjusted the lamp so that it should not be extinguished. His followers said to him, "Why did you not command us to do this?" He said to them, "As king I felt it to be my duty" (noblesse oblige).

Orchot Tzadikim 2:38

[33] The wall between the two chambers rises up from the ground to three or four cubits built in the form of a breast work, while the space above up to the roof is left open. This arrangement serves two purposes; the modesty becoming to the female sex is preserved, while the women sitting within ear-shot can easily follow what is said since there is nothing to obstruct the voice of the speaker.

On the Contemplative Life or Suppliants 3:13

“Boaz said to his servant who was appointed over the reapers: Whose is this young woman?” (Ruth 2:5).
“Boaz said to his servant who was appointed over the reapers” – over how many was he appointed? Rabbi Eliezer bar Miriam said: He was appointed over forty-two, [as evident] from this [verse]: “Solomon counted all the strangers who were in the land of Israel…[and they were found to be one hundred fifty-three thousand, six hundred]. He set from them seventy thousand porters [and eighty thousand hewers in the mountains…

Ruth Rabbah 4:6

The pure soul leads the sexual drive to its goal within the boundary of Torah, wisdom, rectitude and modesty: the sources of righteousness. “Whoever guards the covenant is called righteous” (Zohar 1:59b)

Shemonah Kevatzim 1:456:2

אל תחלל את בתך, "Do not profane your daughter, etc." G'd commands the father of a daughter not to make her into a sex-object even by merely displaying her beauty and enjoying the compliments paid to her beauty. The honour of a daughter is not in the admiring glances she receives by men ogling her but by her presiding in her domain inside the home. Even though a father displays his daughter in order to facilitate finding a suitable husband for her, G'd still commanded that from the girl's point of you it is a profanation for her…

Or HaChaim on Leviticus 19:29:1

In addition, there was considerable discussion devoted to the need to distance oneself from exposed nakedness while reciting Shema and praying. In this case, the reference is to exposed nakedness in its broadest sense, which includes not only exposure of the specific parts of the body usually associated with that term, but also all body parts that are usually covered. In practice, one must avoid exposure to any potentially alluring sights while reciting Shema and praying.

Introductions to the Babylonian Talmud, Berakhot, Summary of Perek III 4

Pesachim (Fol. 3) R. Joshua b. Levi said: "A man should never bring forth from his mouth an unfit word, for the Scripture uses a circumlocution of eight [extra] letters in order to avoid an ugly word; for it is said (Gen. 4, 2) Of the clean beasts and of the beasts that are not clean." R. Papa said: "A circumlocution of nine letters is found in the Scripture; for it is said (Deu. 23, 11) If there be among thee, any man that is not clean." Rabina said: "Ten letters [is the circumlocution]; for in the same text there is also an extra letter, Vav." R. Acha b…

Ein Yaakov (Glick Edition), Pesakhim 1:1

The Gemara explains: What was the modesty shown by Rachel? It is as it is written: “And Jacob told Rachel that he was her father’s brother, and that he was Rebecca’s son” (Genesis 29:12). It may be asked: Was he, Jacob, in fact her father’s brother? But wasn’t he the son of her father’s sister?

Man's modesty may be seen in the union of meekness and knowledge, in his observance of the Law and the moral precept, in his methods of living, and in the patient endurance of the events and accidents that befall him in life.

Shekel HaKodesh, On Modesty and Shame 3

“David said to Michal” [6:21]. David said to Michal. I jump for the Holy One who made me a ruler over Israel instead of your father Saul. I want to play much more than I have done until now and let me be humble. I do it for the sake of God.

Tze'enah Ure'enah, Haftarot, Shmini 13

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