Does taking on more chumros make one a greater tzaddik?

As with everything else, it depends on intentions. See Gemorah Nedarim 10B (IIRC), Re: Nazir.

It depends on the particular chumra in question. Ask your rebbe. Your first question was “Does taking on more chumras make someone a bigger tzaddik?” Well, keeping a chumra doesn’t make someone a tzaddik, but becoming a tzaddik might lead someone to take on a chumra.

I think it depends on the intent and also the type of chumros. If after taking a long hard look inside yourself it is still out of genuine love or awe of Hashem in the same way that one would l’havdil go the extra mile for one’s father or a beloved ruler then it must be Ok.

But if it’s a case of trying to jump to a spiritual level that you’re not truly yet on like running before you can walk or to try and earn accolades from onlookers then unless it is an accepted custom to keep this chumra then maybe it’s better to steer clear. Some chumros are specifically designated by Chazal as ‘Mechzei K’Yuharo’ i.e. appearing haughty.

Best to ask a Rabbi anyway.

I don’t believe so, but you will certainly get a different answer…

u have to be real on the inside and try to be the best u can be…depends also what u consider a chumra…somepeople are so frum on the outside but unfortuantly not so inside

As a Rav of mine once said, “Being machmir is easy. It’s following Halacha that’s hard.”

It could be. But a machmir must always understand that their churos do not only affect them, and when it is appropriate to keep them, and when not. For example, while I may be makpid, k’daas hamachmirim, to NEVER EVER eat food containing liquid that is heated up on shabbos, no matter how the heating is done, I would not keep that chumra if i accepted an invitation to eat at someones house who heated up such food (in a way that is legitimately muttar, even a daas yachid). I may not accept an invitation from them again in the future, but once i did so, my personal chumra is no excuse to disregard the proper kavod i must show to my host. similarly, i would not likely keep my chumra in a situation where for whatever only food with liquid is available for my own shabbos meal. perhaps I wou;ld not eat it myself, but my chumra cannot be an excuse to tell my wife and children to eat a cold lunch when a warm one is available al pi hadin.

yes it does.

A machmir also needs to be carefull that his chumrah should not lead to other kulas like someone I know who didn’t want to take his medication passover because it was kitnios (an issur drabanan which dosen’t apply to a cholah even if it is determent not to be life threatening) and ended up in causing Hatzulah to take him to the hospital (many issurei deoyreisos).

call me frum: Yes it does; despite his having died over 120 years ago, still in many ways, my rebbe, mashgiach, and role model. I try to exemplify his timeless teaching, as best as I understand them, in my life, both in the real and CR worlds.

Seems to me like some people are confusing “chumra” with “syag”.

if you wane test a machmir then check how he is to other pepole if he is good to other guy’s then its real if he is bad then is the whole thing b.s cause most times a bad guy is bad to every one included him self

yic- The Ramban disagrees with Rashi and says it is not talking about arayos, its referring to abstaining from permitted things. (I did say there are other pshatim)

See what R’ Frand writes (from Torah.org)

“…The Chasam Sofer points out that whether we accept Rashi’s interpretation or the Ramban’s approach, the message of this mitzvah is one of abstinence. One could perhaps erroneously come to the conclusion that the only way to achieve this level of sanctity would be to lock oneself on the top of a mountain in a monastery. One could think that one should ideally have nothing to do with people; one should not get married and have nothing to do with the opposite gender at all. The Torah therefore makes clear that the “holiness” of a monk is not desirable. This section was specifically delivered “b’hakhel”. Everyone was present – the men, the women, and the children.

One must be a Kadosh [a holy person], but one must be a Kadosh in the context of the congregation and the community. One must get married and one must raise children. One must play with his kids and spend time with his family and be a part of the community. The Torah wants the holiness of complete human beings.

The Kotzker Rebbe used to stress “MEN of holiness you shall be to Me” [Shmos 22:30]. “G-d is not looking for more angels.” The Torah was not given to angels [Brachos 25b]. It was given to human beings who have wants and desires and are social animals. In that context we are commanded to develop holiness.

Therefore, specifically Kedoshim Tihiyu, of all mitzvos, was relayed in a mass public gathering to emphasize that despite our obligation to achieve holiness through a certain degree of abstinence it must be in the context of the community, together with one’s wife, one’s children, and one’s neighbors. “