Beha'alotkha: Four Approaches to Being Humble

by Rav Hillel Fendel.

This week's Torah portion of Beha'alotkha (Bamidbar 8-12) recounts many aspects of Bnei Yisrael preparing to enter the Land of Israel (though their entry was ultimately delayed by 40 years). Let us focus on just one verse:

 “And the man Moshe was very humble - more than any man on the face of the earth” (12,3).

The Rambam famously writes (Laws of Character Traits, Chapter 2) that we must always strive to take the middle path in our behavior. For instance, we must not be too frugal, nor too stingy; we must not be too sensitive, nor may we be like a stone with no feelings; etc.

However, he adds, “There are character traits in which one is not permitted to take the middle path, but must rather distance himself to the extreme – such as arrogance. It is not enough to merely be humble; one must be very lowly in spirit… and therefore it is said about Moshe Rabbeinu that he was ‘very humble.’”

Similarly, in the prayer Elokai Netzor, immediately following our quiet Shmoneh Esreh prayer thrice a day, we say: “May my soul be like dust to everyone.”

The simple understanding of these words does not provide very much information as to what exactly is required of us, in terms of how to behave with humility in practical life. Let us therefore simply highlight certain perspectives on this fundamental trait.

1. The Da’at Sofrim, Rabbi Chaim Dov Rabinowitz (d. 2001) explains in his well-accepted commentary on the Tanakh what the trait of anavah, humility, truly is, and how Moshe Rabbeinu acquired it. Perhaps we can sum up his approach by saying that we are meant to understand intellectually what Moshe experienced and felt, and wage our lives accordingly. Rabbi Rabinowitz writes:

“Humility is the feeling of smallness in relation to the greatness and eternity of G-d, in the light of which, all of man’s most important matters are totally insignificant and transient, and there is simply no point in boasting about them.”

And how did Moshe reach this level? Let us not forget that he spent 40 days, twice or three times, in the upper worlds themselves, receiving the Torah from G-d.  The Daat Sofrim therefore writes that Moshe "recognized the higher worlds more than any other person on the face of the earth, and knew the insignificance of this-worldly matters compared to the eternal worlds."

This might be meant to teach that although we may not be able to truly reach this experiential level - as the Torah appears to emphasize in saying that Moshe was more humble than any person "on the face of the earth" - still, the very intellectual understanding of this idea can guide and moderate our behavior in interpersonal matters.

2. Taking a different approach, HaRav Kook, of saintly blessed memory - the first Chief Rabbi of the 20^th-century Land of Israel - quotes in his work Midot HaR’ayah the words of Rashi to B'reshit 22,1. The Torah there tells us that G-d called to our Patriarch Abraham in order to command him to bind and sacrifice his son, and Avraham responds with one word: Hineni, 'Here I am.' Rashi writes that this word represents humbleness and readiness, and Rav Kook offers these few words of explanation: "For the humble person is also quick and eager."

That is to say, Rav Kook views humbleness as the trait of being open to forego his own needs and answer the call of others – quickly, without looking for excuses, without the instinctive thought that 'I am too busy or too important to do what I am being asked to do.' One who is always ready to take on a task is truly humble. [Rav Kook also has many other valuable insights into this trait, such as: "When anavah leads to sadness, it is not acceptable;" see Midot HaR’ayah, pages 140-142.]

3. The Talmud (Sotah 5a) states: “R. Ḥiyya bar Ashi said in the name of Rav: A Torah scholar must have one-eighth of one-eighth of pride.” This can possibly be connected in an unlikely manner to chametz on Pesach! That is, there is a question as to whether it is permitted to drink tap water on Pesach, given that it invariably comes from the Kineret, where chametz is always found – and chametz on Pesach is so greatly forbidden that even a mixture of water and the absolutely tiniest amount of chametz is also forbidden. However, one reason that it is in fact permitted is because the chametz proportion in question can never lead to an actual perceptible "taste" of chametz. Perhaps this can be stated as follows: Although chametz is forbidden even in the absolute smallest amount, it must still be an amount!

Similarly regarding arrogance: In order to function in the world and not be ignored or disregarded, a Torah scholar cannot be totally and absolutely humble, but must rather have the slightest measure of pride and forcefulness, even if only "an eighth of an eighth."

4. And yet another approach is taken by many rabbis, who explain that true humility does not mean that one should negate himself, his character, and/or his accomplishments. He must rather have a true appreciation of who he is in terms of both his good and less-good qualities, and understand where his good qualities stem from. As such, one who thinks, "G-d has given me such-and-such good qualities, with which I strive to do good, and I also have other negative qualities which I must work to improve," is truly humble.

We have thus seen four approaches regarding how to be humble: understanding and internalizing what Moshe grasped; being quick to answer a call to action; retaining a jot of forcefulness; and truly understanding one's place and qualities. But all agree that arrogance, the pursuit of honor for its own sake, and lack of consideration for others, are despicable traits. The Talmud states that one who has the trait of arrogance "is as one who has repudiated the principles of our faith," and G-d says about him, "He and I cannot live together in this world."

"The man Moshe was very humble, more than any other person on the face of the earth." Let us humbly learn from Moshe our teacher, Moshe Rabbeinu.