Emotions: shanda!

And they were both naked, the man and his wife, and they felt no shame.

(1) Now the serpent was craftier than all the beasts of the field which the Lord God had made. And he said to the woman, Has God said, You shall not eat of any tree of the garden?

(2) And the woman said to the serpent, We may eat of the fruit of the trees of the garden:

(3) but of the fruit of the tree which is in the midst of the garden, God has said, You shall not eat of it, neither shall you touch it, lest you die.

(4) And the serpent said to the woman, You shall not surely die:

(5) for God knows that on the day you eat of it, then your eyes shall be opened, and you shall be as gods, knowing good and evil.

(6) And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and a tree to be desired to make one wise, she took of its fruit, and did eat, and gave also to her husband with her; and he did eat.

(7)And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves loincloths.

(1)One who injures another is liable to pay compensation for that injury due to five types of indemnity: He must pay for damage, for pain, for medical costs, for loss of livelihood, and for humiliation.(...)
How is payment for humiliation assessed?
It all depends on the stature of the one who humiliates the other and the one who is humiliated.One who humiliates a naked person, or one who humiliates a blind person, or one who humiliates a sleeping person is liable, but a sleeping person who humiliates another is exempt.
If one fell from the roof onto another person, and thereby caused him damage and humiliated him, then the one who fell is liable for the indemnity of damage, since a person is always considered forewarned, and exempt from the indemnity of humiliation, as it is stated: “and putting out her hand, she takes hold of his private parts” (Deuteronomy 25:11); a person is not liable for humiliation unless he intends to humiliate the other person.

(6) One who strikes another must give him (...)
This is the principle of assessing payment for humiliation caused to another: It is all evaluated in accordance with the honor of the one who was humiliated, as the Gemara will explain.

Rabbi Akiva said: Even with regard to the poor among the Jewish people, they are viewed as though they were freemen who lost their property and were impoverished. And their humiliation is calculated according to this status, as they are the children of Abraham, Isaac, and Jacob, and are all of prominent lineage.

A story: And an incident occurred involving one who uncovered the head of a woman in the marketplace, and the woman came before Rabbi Akiva to request that he render the assailant liable to pay for the humiliation that she suffered, and Rabbi Akiva rendered the assailant liable to give her four hundred dinars. The man said to Rabbi Akiva: My teacher, give me time to pay the penalty, and Rabbi Akiva gave him time. The man then waited for her until she was standing by the opening of her courtyard, and he broke a jug in front of her, and there was the value of about an issar of oil inside the jug. The woman then exposed her own head and she was wetting [metapaḥat] her hand in the oil, and placing her hand on her head to make use of the oil. The man set up witnesses to observe her actions, and he came before Rabbi Akiva, and he said to him: Will I give four hundred dinars to this woman for having uncovered her head? By uncovering her head for a minimal benefit, she has demonstrated that this does not cause her humiliation. Rabbi Akiva said to him: You did not say anything, i.e., this claim will not exempt you.

One who injures himself, although it is not permitted for him to do so, is nevertheless exempt from any sort of penalty, but others who injured him are liable to pay him. In this case as well, the man was liable to compensate the woman for shaming her, despite the fact that she did the same to herself.

§ It is taught in a baraita: “That His fear may be upon your faces” (Exodus 20:17); this is referring to shame, as shame causes one to blush. “That you not sin” (Exodus 20:17) teaches that shame leads to fear of sin. From here the Sages said: It is a good sign in a person that he is one who experiences shame. Others say: Any person who experiences shame will not quickly sin, and conversely, one who does not have the capacity to be shamefaced, it is known that his forefathers did not stand at Mount Sinai.

(Moshe ben Maimon, Maimonides, Cordoba ca. 1135 - 1104 Cario)
(5) He who follows such conduct will not only sanctify his sould, and live in a state of purity, and improve his ideas, but if he will father children they will be refined and modest, prepared for wisdom and piety; but he who follows the conduct of the rest of the people who walk in darkness will father children in their likeness.

(Moshe ben Maimon, Maimonides, Cordoba ca. 1135 - 1104 Cario)
And shyness (bashfulness) is the mean between impudence and embarassedness.
(The explanation of these latter terms, gleaned from the sayings of our sages (my their memory be blessed!) seems to be this. In their opinion, a man who experiences shame is one who is very bashful, and therefore "shamefacedness" is the mean.
This we gather from their saying (Pirke Avot 2:5), "a shamefaced man cannot learn".
They also assert (Pirke Avot 5:20) "one who has shame of face is worthy of Paradise", but they do not say this of a shamefaced man. Therefore, I have thus arranged them.)

The poor man speaks beseechingly;The rich man’s answer is harsh.

GEMARA:The Sages taught: Rabbi Pineḥas ben Ya’ir says: From the time when the Second Temple was destroyed, the ḥaverim and free men of noble lineage were ashamed, and their heads were covered in shame, and men of action dwindled, and violent and smooth-talking men gained the upper hand, and none seek, and none ask, and none inquire of the fear of Heaven.

It is taughtin the name of Rabbi Meir: For what reason was the Torah given to the Jewish people? It is because they are impudent, and Torah study will weaken and humble them (Rashi ad. loc.). A Sage of the school of Rabbi Yishmael taught the following with regard to the verse: “From His right hand went a fiery law for them” (Deuteronomy 33:2); The Holy One, Blessed be He, said: Based on their nature and character, these people, the Jews, are fit to be given a fiery law, a hard and scorching faith.

(Nachman of Breslov, 1772 - 1810, Ukraine)

Likewise, a man who is lowly and abject, without any holy boldness, also has no share in the Torah. As our Sages teach: Why was the Torah given to Israel? Because they are bold (Beitzah 25b). For it is necessary to possesses holy boldness. As our Sages teach: Be bold as a leopard (Avot 5:20).

(...) Rabbi Elazar went to a certain place. They said to him: ‘Recite the blessings before Shema.’
He said to them: ‘I am not well-versed.’ ‘Pass before the ark.’ He said to them: ‘I am not well-versed.’
They said: ‘Is this Rabbi Elazar? Is this the one in whom you take pride? It is for naught that they call him rabbi.’
He turned pale and he went to his teacher Rabbi Akiva.
[Rabbi Akiva] said to him: ‘Why does your face look ill?’ He related the incident to him and he said to him: ‘Would my master like to teach me?’ He said to him: ‘Yes.’ He taught him. Some time later, and he went to that place. They said to him: ‘Recite the blessings before Shema.’ He recited them. ‘Pass before the ark.’ He passed.
They said: ‘Rabbi Elazar has been fortified,’ and they called him Rabbi Elazar the strong.