When G-d called Moshe to enter the Mishkan – sanctuary for the first time, the Torah writes: “Vayikara el Moshe” And G-d called Moshe. The word vayikrah is written without an “aleph”. The Ba’al HaTurim[1] says that Moshe actually wrote the “aleph” smaller than the other letters out of humility. Although Moshe was singled out from amongst all of the Jews & chosen to communicate with Hashem directly, Moshe minimized the importance of this by writing the word as if it said “Veyekar” – And Hashem happened to speak to Moshe[2].
In fact, Moshe was considered the most humble person on the face of the earth[3]. Certainly Moshe knew that he was the one chosen by G-d to redeem the Jews from Egypt, to split the sea, to receive the Torah & to lead the Jews through the desert. Nevertheless, Moshe remained humble because he considered that if someone else had been born with the same qualities he had, that person may have exceeded his own accomplishments.
In a similar vein, Rav Yosef said[4] that he was an unusually humble man, on par with extremely humble men of previous generations. Although he recognized his own humility, this didn’t detract from his humility[5].
The Importance of Humility[6]
· If one is humble it is as if he has sacrificed all of the sacrifices[7].
· G-d answers the prayers of a humble man[8].
· If any man has arrogance, G-d says: “I and he cannot dwell in the same world.”[9]
· G-d despises all those with an arrogant heart[10].
· The Talmud[11] says that the sin of arrogance can be equated to many major sons. It is considered as if he is:
o Serving idols
o Denying the Creator
o Committing sexual crimes
o Building a place of worship outside of the Holy Temple
· For this sin, even an otherwise great man will have to suffer from the experience of purgatory[12].
· In fact, he will not be resurrected at the time of resurrection (please see below)[13].
· One who is humble is close to G-d. I.e. G-d resides within him.
· We find that G-d chose to rest His presence on Mount Sinai because of its humility[14].
· Despite the fact that Moses was great in prophecy, Torah & in wisdom, the trait that G-d found fit to specifically praise was his trait of humility[15].
Achieving Humility
One of the ways to achieve humility is to contemplate on the fact that we come from a mere drop & that we will eventually return to the earth[16].
The more one is nullified to G-d, the more they realize that their qualities are inconsequential[17].
When a person experiences kindness of G-d they should feel humbled. When one feels that they are in the presence of the Almighty G-d, they should feel small in His presence[18].
The Extent of Humility
Although generally one should strive towards the middle ground in all of one’s character traits (e.g. one should not be stingy nor should one give everything away), in the trait if humility one should go the extreme & be completely self effacing. As Rabbi Levitas of Yavneh taught[19]: “One should be exceedingly humble.” In a similar vein Rav Nachman Bar Yitzchok said[20] “One should not have it (arrogance) or even a bit of it.”
· One can learn humility from Hillel. Despite his stature as the leader of the Sanhedrin, he would patiently answer every person’s queries, even if they were posed at very inopportune times[21].
· One can also learn humility from Rav Abba of Akko who would not mind at all if others would denigrate him[22].
The Power of Humility
· The greatness of G-d himself is expressed through His humility[23]. This concept can be derived from both the Torah (Pentatuch)[24], theNevi’im[25] (writings of the Prophets), & the Ketuvim [26](later scriptures).
· The Tzemach Tzedek explains this to mean that the greatness of G-d is specifically drawn into the person who is humble[27].
· There is an opinion that true humility is the highest spiritual level that one can achieve[28]. For this reason, Isaiah refers to the Jewish people as “the humble ones[29]”. This is considered the highest form of praise.
· One who raises himself up (i.e. is arrogant), G-d will bring him down. Whereas one who lowers himself (i.e. behaves humbly) will be raised up by G-d[30].
· Fear of G-d is considered a crown for wisdom (i.e. a level higher than wisdom). Whereas for humility it is considered a sandal (i.e. preparatory stage)[31].
· Who deserves the World to Come? One who is humble, stands humbly, walks humbly, studies Torah constantly, yet doesn’t take credit for himself[32].
· G-d is close to all those with a broken heart[33].
· G-d chose the Jewish people because of their humility and the humility of the patriarchs[34].
Signs of Humility
There are many signs of true humility. Several of them are:
· To forgive one who wronged you although you might have the power to take revenge. As the verse[35] says: “Do not say, ‘As he did to me, so will I do to him; I will repay the man according to his deed’.”
· If difficult times befall a person, he should accept G-d’s judgment in love, knowing that for some reason he deserves this difficulty. As the prophet Amos said[36] “the wise at that time shall keep silent”.
· Even if one is accorded honor by other people, they should accustom themselves to remain humble. We find that our patriarch Abraham behaved this way. When the Hittites of Hebron said to him: “You are a prince of G-d amongst us[37]”, he responded by bowing in front of all the people of that land[38].
· Even if a person achieves a high rank in wisdom wealth or power they should remain humble and continue behaving as they were before. As King Solomon says[39]: “If the spirit of the Ruler ascends upon you (i.e. you are elevated by the king), do not leave your place (previous position of humility).”
· If a person sees suffering coming upon him, he should immediately repent from his bad ways & not postpone this due to haughtiness. We find that when Ezra rebuked the former Babylonian exilees for their sins, they immediately repented[40].
· A person who is truly humble will share his possessions with others to the extent that he barely leaves anything for himself. This because he doesn’t feel worthy of living a life of wealth while others are living a life of deprivation. Our patriarch Avraham behaved this way. He was the paradigm of humility as it says: “I’m dust & ashes[41]” . He also freely gave of his wealth to others[42].
The Effects of Arrogance
· When G-d bestows greatness on a person, he intends for it to him & his children after him forever. But if he becomes arrogant, G-d will lower him[43].
· It was the arrogance of Yeravam (the first king of the ten Northern tribes) that caused his death[44].
· If a wise man becomes arrogant his wisdom will depart from him. If a prophet becomes arrogant, prophecy will depart from him[45].
· The Gentile kings Pharaoh, Sancheirev, Nevuchadnetzar, & Hiram all lost their kingdoms as a result of their arrogance[46]. To maintain one's spiritual & physical rank, one must mainain their humility.
[1] Leviticus 1, 1
[2] See “Pischei Teshuvah Y,D. 274, 7“ that if a scribe changes the letter size, the Torah remains kosher.
[3] Numbers 12, 3
[4] Sotah 49b
[5] See Likutei Sichos vol. 1 page 279 - 281, & vol. 13 pgs. 33 & 34
[6] Much of this article is based on the Seventh Candle in the Menoras HaMa’or by Rabbi Yitzchack Abohav
[7] Sotah 5b
[8] Ibid
[9] Sotah 5a
[10] Proverbs 16, 5
[11] Sotah 4b. See Maharsha there
[12] Ibid
[13] Ibid 5a But see Ben Yehoyadah on ibid who interprets that they will be resurrected but with greater pain.
[14] Ibid
[15] Maimonides in his Commentary on the Mishna Avos 4, 4See Numbers 12, 3
[16] Menoras HaMa’or Candle 7, Section 1 Chapter 2 See Avos 3, 1
[17] Ohr HaTorah Eikev 575 & 576, Sefer HaLikutim letter Ayin pg. 315
[18] Igeres HaKodesh 2
[19] Avos 4, 4 See there in the Commentary of Maimonedes
[20] Sotah 5a
[21] Shabbos 30b
[22] See Sotah 40a
[23] Megillah 31a
[24] Deut. 10, 17 & 18: “I am the Lord your G-d… the strong, the great, the powerful, the awesome…The one who does the justice of the orphan & the widow & loves the stranger to give him bread & clothing”
[25] Isaiah 57, 15: “For so said the High and Exalted One, Who dwells to eternity, and His name is Holy, ‘With the lofty and the holy ones I dwell, and with the crushed and humble in spirit, to revive the spirit of the humble and to revive the heart of the crushed’.”
[26] Psalms 68, 5 & 6: “Who rides in the Heavens…Father of Orphans & Judge of Widows”ה.
[27] Ohr HaTorah Vayeirah pg. 188
[28] Rabbi Yehoshu’ah ben Levi in Ketubos 20b
[29] Isaiah 61, 1
[30] See Nedarim 58a
[31] Shir HaShirim Rabbah 1, 9
[32] Sanhedrin 88b
[33] Psalm 34, 19
[34] Menoras HaMa’or ibid Section 2, Chapter 1, based on Chullin 89a
[35] Proverbs 24, 19
[36] 5, 13
[37] Gen. 23, 6
[38] Ibid 12
[39] Ecclesiastes 10, 4
[40] Ezra 10, 2
[41] Gen. 18, 27
[42] See Rashi on Gen. 21, 33
[43] Megillah 13b
[44] Sanhedrin 101b See Dikdukei Sofrim Sanhedrin 154b, that some versions of the Talmud read: “… That chased him from the next world”
[45] Pesachim 66b
[46] Chullin 89a
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