Knowledge is the Root of Humility

Toward the end of this week’s Torah portion, Beha’alosecha, בהעלותך, we come across a very interesting comment about Moshe Rabbenu. After learning something in Moshe’s private life, his older sister and brother, Miriam and Aaron remark, “…not only did God speak to Moshe but to us as well.” (Bamidbar 12:2) The Torah, then, immediately informs us, “Now the man Moses was exceedingly humble, more than any person on the face of the earth.” (Bamidar 12:3) What is the Torah teaching us by this statement? Why tell us this fact about Moshe now? Furthermore, after this remark wouldn’t Moses’ humility be diminished? He would now feel pride knowing he is “the most humble person ever.”

Oft times we praise people for achieving great accomplishments, displaying superior  skills and character traits. Announcing yearly Nobel Prize winners, Oscar nominees, and Hall of Fame inductees, and the bestowal of graduation honors are familiar ways we recognize outstanding people. But it would be considered “in bad taste” or a sign of haughtiness if the awardee would say, “Yes, you were right to recognize me for such and such. After all, I did do X, Y, and Z.”  Instead, a false sense of modesty or perhaps a little touch of quilt momentarily comes over the recipient. Typically, these feelings and others lead the awardee to downplay their recognition.

Our Sages note the self-reflection by three of our greatest people. King David compared himself to a worm. Avraham Avinu compared himself to dust and ashes. Moshe Rabbenu said he is like nothing. Are the rabbis telling us that these great people also suffered from a touch of false modesty? They are after all, just three human beings. What are the sages teaching us?

 A worm is one of the lowest forms of animate existence, but it still partakes of life. Dust and ashes are inanimate but still partake of existence. As great as King David and Avraham were, they still viewed themselves in some way as possessing an inherent value. They are not faulted for their attitude. Every person needs even the slightest amount of self-worth, ego strength, to go out in the world, to accomplish even the smallest task. Avraham Avinu changed the entire world’s understanding of reality, while King David brought peace and tranquility to the Nation of Israel. These were two remarkable accomplishments for which they are owed our everlasting gratitude.

However, Moshe Rabbenu was then and remains forever uniquely different. What caused him to view himself as truly nothing? Through his advancement in the study of God’s eternal world of ideas, displayed in science and Torah law, coupled with the knowledge of the internal world of human emotions and psychology, Moshe gained deep insight into God and himself.

Out of the penetrating the wisdom of God’s creations and seeing the astounding harmony that results from this investigation, Moshe’s existence as a human being was uniquely shaped. Looking at the world from that vantage point, one which we cannot truly fathom, his personality took on the ideal character trait of humility. As opposed to any false emotion, Moshe’s humility stemmed from a totally honest assessment of the self in relationship to God and His universe. His attainment of the most esoteric knowledge possible by man resulted conversely in his understanding that it is still truly nothing in the face of God’s infinite wisdom. Any vestige of the self was completely removed and was thus unaffected even by that very realization.

Interestingly, from the comment made by Miriam and Aaron about their brother Moshe, we can deduce that they did not perceive any difference between themselves and Moshe. Moshe never conducted himself in any way that would make him standout. Just the opposite. Apparently, he did not exhibit the image of a “holy man” that so many of us carry in our minds. One time I asked my Rosh Yeshiva, HaRav Yisroel Chait, “how could it be that Korach later leads a rebellion against Moshe or that others from the nation spoke with indignation directly to Moshe? Was there no trepidation in talking to Moshe? Moshe showed more deference and respect to Pharaoh than some of his brethren showed to him?”

Rav Chait’s answer was simple, obvious perhaps, yet profound. “Moshe,” he said, “had no presence.” He exhibited no sense of self-worth. He did not project the aura that one might expect or seeks from being in the presence of a great

person. This unexpected phenomenon was not because Moshe was controlling himself out of a sense of false modesty or humility. Rather his humility, as mentioned above, stemmed from his knowledge and insight into God and His creations.

 Standing in Moshe’s presence, no special feeling would be felt.  Not recognizing the immense difference between us and Moshe, however, was also a gross misunderstanding of Moshe’s relationship to God. This serious miscalculation by Moshe’s siblings, Miriam and Aaron, resulted in their drawing an incorrect philosophic conclusion. Their idea was based solely on this false comparison of Moshe to themselves.  

We too would have made the same mistake had we been there.  From this recorded incident on, knowing Moshe’s unique relation to God became one of our 13 Principles of Faith. Maimonides explains that this idea is taught directly from this event in בהעלותך. Moshe was and remains forever qualitatively different from every other person. This idea is mentioned every time we recite “Yigdal.” “There will never arise in Israel again, a prophet who perceived His wisdom so clearly.”

Finally, to describe Moshe at this event, the Torah goes out of its way and uses the expression “איש משה” “the man Moshe.”  Of course Moshe was a man. But I think what the Torah is teaching us is that Moshe epitomizes what a “man” truly should be. A “man” is someone whose entire personality is constantly transformed and refined by knowledge. When that happens, every interaction with others is characterized by a humility that continually flows from knowing our true self-worth in the universe.

As Posnack concludes its 48th school year, this will be the last Ram News until we pick up again in August. Wishing all our readers and supporters an enjoyable and productive summer.  עם ישראל חי  

 Shabbat Shalom, 

  Rabbi Robert Kaplan