פרשת בהעלותך ומדת הענוה
This week’s Parsha tells us of the unfortunate events which led up to Miriam speaking Lashon Hara about her brother Moshe, and the ensuing punishment which followed. Moshe had made a decision to separate from his wife because he never knew when Hashem would appear to him, so he wanted to remain spiritually pure at all times. Miriam commented on the strangeness of this decision to her other brother, Aharon, and for this comment, she received Tzaraas, a spiritual “disease” which is an extraordinarily severe punishment. The next verse says that Moshe was the most humble man ever to live. The Chofetz Chaim learns out from the proximity of these two statements how careful a person must be about Lashon Hara. Even though Moshe was so humble that he felt absolutely no hostility toward his beloved sister for her comment, and even though her intent was purely to help her beloved brother, none of these factors saved her from being smitten with Tzoraas, because she should have approached Moshe first before she approached Aharon.
I would like to discuss the Torah’s statement that Moshe was the most humble man on the face of the earth. Firstly, we find that out of all the good character traits that Moshe possessed, humility was the one quality which the Torah attributes to him. It is clear in what esteem the Torah holds humility. The Tomer Devorah comments that humility encompasses all of the good character traits. But there is something strange about this statement. What does the Torah mean to imply by saying that Moshe was the most humble man on the face of the earth? Is there somewhere beyond the earth that one can find more humble people? Furthermore, how can the Torah testify that there will never be anyone in future generations who will not surpass Moshe in the trait of humility? It would seem that humility, just like any other spiritual endeavor, is dependant upon a person’s toil. How then can the Torah testify that there will never in the future arise somebody who has surpassed Moshe in this quality? A statement like that one almost seems to conflict with the very concept of free will!
There is a Gemorah in Nedarim, (38a): “R’ Yochanan says, “Hashem will only rest His Shechina (prophecy) on a person who is strong, wealthy, wise, and humble”. This Gemorah seems strange on two accounts. Firstly, what in the world does a person’s physical strength, or his financial position have anything to do with prophecy? And secondly, the Gemorah says that most conditions which a person receives, are decreed while he is still in the womb. The only one which is in his power to control is his fear of heaven. This being the case, how can factors which are out of his control be instrumental in determining whether or not he will receive prophecy?
R’ Dov Shteinholtz, the famous Mashgiach of the Kol Torah Yeshiva used to explain this puzzling Gemorah based on a Yalkut (739). The Yalkut comments on the above quoted verse and asks: Was Moshe humble in his body? This cannot be because we find that he displayed tremendous physical strength when he defeated Sichon. Or perhaps it means that he was of humble possessions, meaning that he was destitute. This too cannot be, because we find that Moshe sold the pieces of the tablets which he broke for tremendous sums, and became very wealthy. Rather it must mean that he was humble of spirit, meaning Moshe was truly modest. R’ Dov would explain that we see from this Yalkut that there are two types of humility. One of them is true humility, and one of them leans more toward meekness, and stems from a person’s honest awareness of the lack of there abilities. To quote the Rosh Yeshiva, one of his favorite comics is one in which we find a patient in a psychiatric office, and the psychiatrist comments to him, “Erwin, its not a complex, you are inferior!” However true humility can only come when a person is fully aware of their gifts, and has what to boast about, yet chooses not to because they are keenly aware that none of those gifts were in any way generated by them. Only this attitude can breed true humility. Similarly, the Gemorah says that the world exists only because of people who keep quiet and do not answer back during an argument. Obviously, this Gemorah is only referring to a person who has what to answer! If the person’s opponent insulted him on a point which is so true, that he literally dumbstruck, he will not receive this special title. It is only awarded to a person who has an intelligent retort or rebuttal, yet keeps quiet in order to preserve the peace.
With this understanding, we can resolve all of the above raised difficulties. The Gemorah in Nedarim makes perfect sense. While it is true that wealth, wisdom, and strength are not inherently required for prophecy, they are the indicators which will prove whether or not the humility is genuine, or merely a byproduct of underachievement. Similarly, we asked how the Torah can testify that nobody would surpass Moshe in the trait of modesty, if this trait is dependant on free will. This too is no longer difficult. Since the Torah knew that Moshe was endowed with greater gifts that anyone, and this statement does not conflict with free will because the gifts a person receives are decreed from Heaven, as we explained, Moshe had the greatest capacity for humility, commensurate with the gifts he was given. And since we know that Moshe did in fact succeed in being completely humble despite all his gifts, he was indeed the most humble man ever to live.
Parenthetically, the Kesav Sofer used to add that there are two types of humility. One of them is genuine, and the other is performed in order that the world thinks of him as humble. It is a “humility trip”. Perhaps this is why the verse referring to Moshe’s incredible humility is specifically mentioned right after Miriam tried to equate herself with him. Had Moshe’s humility been a show, he would have never tolerated Miriam’s accusation that he was portraying himself as bigger then her, and he would have jumped at this opportunity to proclaim his own inferiority. But since his humility was genuine, this statement didn’t bother him in the least, because truly humble people, try to do the correct thing, and are completely unaffected by what other people think of them.
I would like to end by offering some practical advice on how to achieve this loftiest of traits. It is well known that every Jew must always work with a double standard. We can never hold any other Jew to the standard in which we hold ourselves. We must be constantly aware that although it may look like we are doing better, or worse then many of our peers, the reality may be far from what seems to be true. If that person who seems to be doing worse than us, only had our gifts, they would be doing ten times better than we are. This realization will very rapidly burst any delusions of grandeur that may have been festering underneath our consciousness. The Chofetz Chaim would comment on the verse that Moshe was the most humble man on the face of the earth by explaining that these words “on the face of the earth” were the key to his humility. Moshe reasoned to himself, everyone else on this earth, were more “earthy” than him and did not merit to talk directly to Hashem, so naturally a lot less is expected of them. But I, who merited to speak directly with the Master of the world, am I really performing on par with what is expected of someone who is a “Heaven” guy? Perhaps not!
May we all merit to serve Hashem with true humility!