I
"Whoever has the following three traits is among the disciples of Avraham Avinu; and [whoever has] three different traits is among the disciples of the wicked Bilam. Those who have a good eye, a lowly spirit, and a meek soul are among the disciples of Avraham Avinu. Those who have an evil eye, an arrogant spirit, and an expansive soul are among the disciples of the wicked Bilam" (Avos 5:19).
Rabbeinu Yona notes the redundancy of the mishna. It could have said only, "Whoever has a good eye, a lowly spirit, and a meek soul is a disciple of Avraham Avinu." Why does it state, "Whoever has the following three traits is among the disciples of Avraham Avinu," and repeat, after listing the traits, "is among the disciples of Avraham Avinu?"
The answer is that these three traits contain all the perfection needed to be Avraham Avinu's disciple. The shorter version would imply that these three are necessary, but insufficient, conditions. In fact, these three character traits suffice.
The Rambam explains these three traits as follows: A good eye is "histapkus," managing with one's resources and not pursuing greater wealth with an evil eye. Avraham refused to take anything from the king of Sodom (Bereishis 14:22,23), while Bilam sought compensation for cursing Am Yisrael (Devarim 23:5).
A lowly spirit represents humility. Avraham Avinu said, "I am like dust and ashes" (Bereishis 18:27), whereas Bilam prided himself as one who hears the words of G-d (Bamidbar 24:4), indicating an arrogant spirit.
A meek soul is a person who exercises care and restraint. Avraham Avinu did not ogle his wife's beauty (Bereishis 12:11, B.B. 16a). He did not lust the consort of his concubine Hagar (21:11,18). Bilam's expansive soul was lustful, even for bestiality (Sanhedrin 105a), and led him to advise the daughters of Midian to seduce soldiers of Am Yisrael (Bamidbar 31:16).
II
In focusing on the stellar character traits of Avraham Avinu, the mishna ignores what is arguably his greatest accomplishment. In a world that had succumbed to paganism, Avraham Avinu discovered Hashem and called out His Name (Bereishis 12:8, Rambam Avodah Zarah 1:3). This omission is especially perplexing in light of R. Yona's comment that the three traits listed comprise the entirety of the requirements to be a disciple of Avraham Avinu.
Apparently, the perfection of character inevitably leads to belief to Hashem. Avraham Avinu understood that the world, like an illuminated castle, must have a Creator and Director (Bereishis Rabba 39:1). Why was this fundamental truth ignored by all of his contemporaries?
"Bribes blind the eyes of the wise" (Devarim 16:19). Recognizing Hashem as the Creator and Director implies obedience of His law. If one's arrogance, lust, and pursuit of wealth are limited by Hashem and His law, one is blinded and does not recognize the Creator (see Kovetz Ma'marim by R. Elchanan Wasserman, 1963 ed., pp. 12-16).
Thus, Avraham was chosen by Hashem because of his good heart (Nechemiah 9:7,8), his exemplary selflessness, humility, and restraint. These traits are all that one needs to be Avraham Avinu's disciple. Belief in Hashem is but a result of character refinement and perfection.
Am Yisrael, Avraham Avinu's descendants, are known by three simanim. They are merciful, have shame, and perform kindness (Yevamos 79a). One who is humble is not self-centered and is merciful to others. Care and self-restraint in avoiding inappropriate lust are based on shame: "So that awe of Him shall be on your faces so that you shall not sin" (Shemos 20:17) - this is shame, modesty that protects from sin (Nedarim 20a). A person who is content with his portion, is not greedy, and does not take from others, is a giver who performs kindness.
III
Modern society is filled with the pursuit of wealth, prominence, and gratification. We must be wary of the greed that is widely blamed for the collapse of the financial markets. We must avoid ostentation, the lethal combination of wealth, real or imagined, and arrogance. And in a shameless world, in which no one blushes anymore (see "Doesn't Anyone Blush Anymore?" by R. Manis Friedman, 1990), extreme care must be exercised to avoid sinful talk, voyeurism, and behavior.
Avraham was known as the Ivri (Bereishis 14:13). He was on one side of the river, and rest of the world was on the other (Bereishis Rabba 42:8). This is commonly understood theologically: Avraham believed in Hashem when the rest of the world believed in idols. However, the unique character perfection of Avraham is equally important, and in fact led to Avraham's theological leap.
"They mingled with the nations and learned their deeds" (Tehillim 106:35). Unfortunately, many Jews have assimilated, abandoning Torah practices and even beliefs. However, the believing and practicing community of Orthodox Jews is not immune to outside influence and must be vigilant to avoid learning the negative deeds and traits that prevail in the host society.
As we read the inspiring story of our founding father, we, his descendants, must become and remain his disciples as well.