וְאָמַר רַבִּי חֲנִינָא בַּר אִידִי: לָמָּה נִמְשְׁלוּ דִּבְרֵי תוֹרָה לְמַיִם, דִּכְתִיב: ״הוֹי כׇּל צָמֵא לְכוּ לַמַּיִם״, לוֹמַר לָךְ: מָה מַיִם מַנִּיחִין מָקוֹם גָּבוֹהַּ וְהוֹלְכִין לְמָקוֹם נָמוּךְ, אַף דִּבְרֵי תוֹרָה אֵין מִתְקַיְּימִין אֶלָּא בְּמִי שֶׁדַּעְתּוֹ שְׁפָלָה.
And Rabbi Ḥanina bar Idi said: Why are matters of Torah likened to water, as it is written: “Ho, everyone who thirsts, come for water” (Isaiah 55:1)? This verse comes to tell you: Just as water leaves a high place and flows to a low place, so too, Torah matters are retained only by one whose spirit is lowly, i.e., a humble person.
A Hassidic Tale
“All my life,” he said, “I have tried to follow the advice of the rabbis that one who runs away from fame will find that fame pursues him, and yet while I run away from fame, fame never seems to pursue me.” The Zaddik replied: “The trouble is that while you do run away from fame you are always looking over your shoulder to see if fame is chasing after you.”
“All my life,” he said, “I have tried to follow the advice of the rabbis that one who runs away from fame will find that fame pursues him, and yet while I run away from fame, fame never seems to pursue me.” The Zaddik replied: “The trouble is that while you do run away from fame you are always looking over your shoulder to see if fame is chasing after you.”
Nachmanides letter to his son, as quoted at https://www.myjewishlearning.com/article/humility-in-judaism/
“I shall explain how you should become accustomed to the practice of humility in your daily life. Let your voice be gentle, and your head bowed. Let your eyes be turned earthwards and your heart heavenwards. When you speak to someone do not look him in the face. Let every man seem superior to you in your own eyes. If he is wise or rich you have reason to respect him. If he is poor and you are richer or wiser than he, think to yourself that you are therefore all the more unworthy and he all the less, for if you sin you do so intentionally whereas he only sins unintentionally.”
“I shall explain how you should become accustomed to the practice of humility in your daily life. Let your voice be gentle, and your head bowed. Let your eyes be turned earthwards and your heart heavenwards. When you speak to someone do not look him in the face. Let every man seem superior to you in your own eyes. If he is wise or rich you have reason to respect him. If he is poor and you are richer or wiser than he, think to yourself that you are therefore all the more unworthy and he all the less, for if you sin you do so intentionally whereas he only sins unintentionally.”
Rabbi Joshua Mikutis, "Anavah—Humility: Understanding Our Place," in Block, Rabbi Barry. The Mussar Torah Commentary: A Spiritual Path to Living a Meaningful and Ethical Life (p. 90).
I want to suggest that core to navigating any uncertain time is anavah (עֲנָוָה, “humility”). Humility is not about lowering one’s self-worth but embarking on a deep understanding of the forces that surround us, shape us, and direct our actions. And an ideal engagement with humility is not surrender but a willingness to grapple with those absurd forces beyond our control and to proactively shape our reality into the world we seek to build. Key to anavah is knowing how to understand our own place in the world. Anavah should not diminish our sense of self but sharpen our understanding of the world to show us that failure is not permanent but a way of pushing us in a new direction.
I want to suggest that core to navigating any uncertain time is anavah (עֲנָוָה, “humility”). Humility is not about lowering one’s self-worth but embarking on a deep understanding of the forces that surround us, shape us, and direct our actions. And an ideal engagement with humility is not surrender but a willingness to grapple with those absurd forces beyond our control and to proactively shape our reality into the world we seek to build. Key to anavah is knowing how to understand our own place in the world. Anavah should not diminish our sense of self but sharpen our understanding of the world to show us that failure is not permanent but a way of pushing us in a new direction.
(ה) וְגַ֣ם ׀ אֲנִ֣י שָׁמַ֗עְתִּי אֶֽת־נַאֲקַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל אֲשֶׁ֥ר מִצְרַ֖יִם מַעֲבִדִ֣ים אֹתָ֑ם וָאֶזְכֹּ֖ר אֶת־בְּרִיתִֽי׃ (ו) לָכֵ֞ן אֱמֹ֥ר לִבְנֵֽי־יִשְׂרָאֵל֮ אֲנִ֣י יְהֹוָה֒ וְהוֹצֵאתִ֣י אֶתְכֶ֗ם מִתַּ֙חַת֙ סִבְלֹ֣ת מִצְרַ֔יִם וְהִצַּלְתִּ֥י אֶתְכֶ֖ם מֵעֲבֹדָתָ֑ם וְגָאַלְתִּ֤י אֶתְכֶם֙ בִּזְר֣וֹעַ נְטוּיָ֔ה וּבִשְׁפָטִ֖ים גְּדֹלִֽים׃ (ז) וְלָקַחְתִּ֨י אֶתְכֶ֥ם לִי֙ לְעָ֔ם וְהָיִ֥יתִי לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽידַעְתֶּ֗ם כִּ֣י אֲנִ֤י יְהֹוָה֙ אֱלֹ֣הֵיכֶ֔ם הַמּוֹצִ֣יא אֶתְכֶ֔ם מִתַּ֖חַת סִבְל֥וֹת מִצְרָֽיִם׃ (ח) וְהֵבֵאתִ֤י אֶתְכֶם֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֤ר נָשָׂ֙אתִי֙ אֶת־יָדִ֔י לָתֵ֣ת אֹתָ֔הּ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹ֑ב וְנָתַתִּ֨י אֹתָ֥הּ לָכֶ֛ם מוֹרָשָׁ֖ה אֲנִ֥י יְהֹוָֽה׃ (ט) וַיְדַבֵּ֥ר מֹשֶׁ֛ה כֵּ֖ן אֶל־בְּנֵ֣י יִשְׂרָאֵ֑ל וְלֹ֤א שָֽׁמְעוּ֙ אֶל־מֹשֶׁ֔ה מִקֹּ֣צֶר ר֔וּחַ וּמֵעֲבֹדָ֖ה קָשָֽׁה׃ {פ}
(י) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יא) בֹּ֣א דַבֵּ֔ר אֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וִֽישַׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאַרְצֽוֹ׃ (יב) וַיְדַבֵּ֣ר מֹשֶׁ֔ה לִפְנֵ֥י יְהֹוָ֖ה לֵאמֹ֑ר הֵ֤ן בְּנֵֽי־יִשְׂרָאֵל֙ לֹֽא־שָׁמְע֣וּ אֵלַ֔י וְאֵיךְ֙ יִשְׁמָעֵ֣נִי פַרְעֹ֔ה וַאֲנִ֖י עֲרַ֥ל שְׂפָתָֽיִם׃ {פ}
(יג) וַיְדַבֵּ֣ר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃ {ס}
(י) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יא) בֹּ֣א דַבֵּ֔ר אֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם וִֽישַׁלַּ֥ח אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאַרְצֽוֹ׃ (יב) וַיְדַבֵּ֣ר מֹשֶׁ֔ה לִפְנֵ֥י יְהֹוָ֖ה לֵאמֹ֑ר הֵ֤ן בְּנֵֽי־יִשְׂרָאֵל֙ לֹֽא־שָׁמְע֣וּ אֵלַ֔י וְאֵיךְ֙ יִשְׁמָעֵ֣נִי פַרְעֹ֔ה וַאֲנִ֖י עֲרַ֥ל שְׂפָתָֽיִם׃ {פ}
(יג) וַיְדַבֵּ֣ר יְהֹוָה֮ אֶל־מֹשֶׁ֣ה וְאֶֽל־אַהֲרֹן֒ וַיְצַוֵּם֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאֶל־פַּרְעֹ֖ה מֶ֣לֶךְ מִצְרָ֑יִם לְהוֹצִ֥יא אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל מֵאֶ֥רֶץ מִצְרָֽיִם׃ {ס}
(5) I have now heard the moaning of the Israelites because the Egyptians are holding them in bondage, and I have remembered My covenant. (6) Say, therefore, to the Israelite people: I am the LORD. I will free you from the labors of the Egyptians and deliver you from their bondage. I will redeem you with an outstretched arm and through extraordinary chastisements. (7) And I will take you to be My people, and I will be your God. And you shall know that I, the LORD, am your God who freed you from the labors of the Egyptians. (8) I will bring you into the land which I swore to give to Abraham, Isaac, and Jacob, and I will give it to you for a possession, I the LORD.” (9) But when Moses told this to the Israelites, they would not listen to Moses, their spirits crushed by cruel bondage. (10) The LORD spoke to Moses, saying, (11) “Go and tell Pharaoh king of Egypt to let the Israelites depart from his land.” (12) But Moses appealed to the LORD, saying, “The Israelites would not listen to me; how then should Pharaoh heed me, a man of impeded speech!” (13) So the LORD spoke to both Moses and Aaron in regard to the Israelites and Pharaoh king of Egypt, instructing them to deliver the Israelites from the land of Egypt.
אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: מִפְּנֵי מָה לֹא נִמְשְׁכָה מַלְכוּת בֵּית שָׁאוּל — מִפְּנֵי שֶׁלֹּא הָיָה בּוֹ שׁוּם דּוֹפִי, דְּאָמַר רַבִּי יוֹחָנָן מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק: אֵין מַעֲמִידִין פַּרְנָס עַל הַצִּיבּוּר אֶלָּא אִם כֵּן קוּפָּה שֶׁל שְׁרָצִים תְּלוּיָה לוֹ מֵאֲחוֹרָיו. שֶׁאִם תָּזוּחַ דַּעְתּוֹ עָלָיו אוֹמְרִין לוֹ: חֲזוֹר לַאֲחוֹרֶיךָ.
Rav Yehuda said that Shmuel said: Why did the kingship of the house of Saul not continue on to succeeding generations? It is because there was no flaw in his ancestry; he was of impeccable lineage. As Rabbi Yoḥanan said in the name of Rabbi Shimon ben Yehotzadak: One appoints a leader over the community only if he has a box full of creeping animals hanging behind him, i.e., he has something inappropriate in his ancestry that preceded him. Why is that? It is so that if he exhibits a haughty attitude toward the community, one can say to him: Turn and look behind you and be reminded of your humble roots. This is why David’s kingdom lasted while Saul’s did not, as David descended from a family with problematic ancestry, namely Tamar (see Genesis, chapter 38) and Ruth the Moabite (see Ruth 4:18–22).
What is the connection between failure and humility?
(יח) וְשָׁמְע֖וּ לְקֹלֶ֑ךָ וּבָאתָ֡ אַתָּה֩ וְזִקְנֵ֨י יִשְׂרָאֵ֜ל אֶל־מֶ֣לֶךְ מִצְרַ֗יִם וַאֲמַרְתֶּ֤ם אֵלָיו֙ יְהֹוָ֞ה אֱלֹהֵ֤י הָֽעִבְרִיִּים֙ נִקְרָ֣ה עָלֵ֔ינוּ וְעַתָּ֗ה נֵֽלְכָה־נָּ֞א דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בַּמִּדְבָּ֔ר וְנִזְבְּחָ֖ה לַֽיהֹוָ֥ה אֱלֹהֵֽינוּ׃
(18) They will listen to you; then you shall go with the elders of Israel to the king of Egypt and you shall say to him, ‘The LORD, the God of the Hebrews, manifested Himself to us. Now therefore, let us go a distance of three days into the wilderness to sacrifice to the LORD our God.’
Rabbi Joshua Mikutis, "Anavah—Humility: Understanding Our Place,"
Rabbi Menachem Mendel of Kotzk noticed something strange in the text and asked Rabbi Menachem Mendel of Varkaw about an earlier promise God had made to Moses: V’shamu l’kolecha (וְשָׁמְעוּ לְקֹלֶךָ), “They [the Israelites] will listen to you” (Exodus 3:18). If this promise did not come true, can it be the case that God’s words have failed to come to fruition? Our second Rabbi Menachem Mendel parses the verse carefully. He explains that the text is very specific to say l’kolecha rather than use b’kolcha—that is, “to your voice” rather than “in your voice”—implying a looser connection between Moses’s words and the people. The text seeks to say, “It is your voice alone that the people will listen to, not the specific content of your words,” since, at this point, the people are too spiritually and physically oppressed to understand the fine details of their redemption. However, even if they cannot hear Moses’s words, they can hear his voice. They can tell that in their hour of sorrow and pain, God’s servant is there for them. Rabbi Menachem Mendel of Varkaw teaches us how to understand our perceived failings. In times of struggle, we may feel that our words fall flat. Moses may perceive himself as having failed his mission. However, from a different angle, his presence still has a palpable effect. With the right dose of anavah, we can see that the results of our work might not be what we expected; but, balanced with the right amount of confidence in who we are, we can still bring good into the world. Moses’s effect on the people is not the anticipated one, but it is powerful nonetheless.
Rabbi Menachem Mendel of Kotzk noticed something strange in the text and asked Rabbi Menachem Mendel of Varkaw about an earlier promise God had made to Moses: V’shamu l’kolecha (וְשָׁמְעוּ לְקֹלֶךָ), “They [the Israelites] will listen to you” (Exodus 3:18). If this promise did not come true, can it be the case that God’s words have failed to come to fruition? Our second Rabbi Menachem Mendel parses the verse carefully. He explains that the text is very specific to say l’kolecha rather than use b’kolcha—that is, “to your voice” rather than “in your voice”—implying a looser connection between Moses’s words and the people. The text seeks to say, “It is your voice alone that the people will listen to, not the specific content of your words,” since, at this point, the people are too spiritually and physically oppressed to understand the fine details of their redemption. However, even if they cannot hear Moses’s words, they can hear his voice. They can tell that in their hour of sorrow and pain, God’s servant is there for them. Rabbi Menachem Mendel of Varkaw teaches us how to understand our perceived failings. In times of struggle, we may feel that our words fall flat. Moses may perceive himself as having failed his mission. However, from a different angle, his presence still has a palpable effect. With the right dose of anavah, we can see that the results of our work might not be what we expected; but, balanced with the right amount of confidence in who we are, we can still bring good into the world. Moses’s effect on the people is not the anticipated one, but it is powerful nonetheless.
Questions to consider
1) The Torah describes Moses as the most humble man that ever lived. How does he display his humility here?
2) What does Moses learn about his role as a leader?
3) How did Moses' humility help him as a leader?
1) The Torah describes Moses as the most humble man that ever lived. How does he display his humility here?
2) What does Moses learn about his role as a leader?
3) How did Moses' humility help him as a leader?
Rabbi Joshua Mikutis, "Anavah—Humility: Understanding Our Place,"
WHEN HÉLÈNE CAZÈS-BENATAR was growing up in Tangier, she showed the kind of leadership potential that educators dream of—she became the first Moroccan Jewish woman to receive a bachelor’s degree. After earning a law degree from the University of Bordeaux, she became the first female lawyer in Morocco. As if these remarkable achievements were not enough, she could have never known what she would be called to do as the horrors of World War II made their way across the European continent and toward North Africa. When World War II began, Hélène Cazès-Benatar sprang into action. She volunteered with the French Red Cross and encouraged the Jewish community to support the war effort, resulting in two thousand Moroccan Jews joining the fight against Nazism. When she found herself stuck in Casablanca, she did not admit defeat but worked with the American Jewish Joint Distribution Committee to assist the hundreds of Jewish refugees from Europe flooding the city. Embracing her full potential at an hour of need and connecting with the forces of the Jewish community, Hélène Cazès-Benatar dealt heroically with a reality previously unimaginable. At every step, she forged ahead and refused to surrender to the forces and expectations outside of her.
WHEN HÉLÈNE CAZÈS-BENATAR was growing up in Tangier, she showed the kind of leadership potential that educators dream of—she became the first Moroccan Jewish woman to receive a bachelor’s degree. After earning a law degree from the University of Bordeaux, she became the first female lawyer in Morocco. As if these remarkable achievements were not enough, she could have never known what she would be called to do as the horrors of World War II made their way across the European continent and toward North Africa. When World War II began, Hélène Cazès-Benatar sprang into action. She volunteered with the French Red Cross and encouraged the Jewish community to support the war effort, resulting in two thousand Moroccan Jews joining the fight against Nazism. When she found herself stuck in Casablanca, she did not admit defeat but worked with the American Jewish Joint Distribution Committee to assist the hundreds of Jewish refugees from Europe flooding the city. Embracing her full potential at an hour of need and connecting with the forces of the Jewish community, Hélène Cazès-Benatar dealt heroically with a reality previously unimaginable. At every step, she forged ahead and refused to surrender to the forces and expectations outside of her.
Questions to consider:
1) In what way does Hélène Cazès-Benatar's actions demonstrate humility?
2) Why do you think Rabbi Mikutis chose her story to demonstrate the soul trait of anavah?
3) How do you make sense of Hélène Cazès-Benatar's determination to forge ahead with the soul trait of humility?
1) In what way does Hélène Cazès-Benatar's actions demonstrate humility?
2) Why do you think Rabbi Mikutis chose her story to demonstrate the soul trait of anavah?
3) How do you make sense of Hélène Cazès-Benatar's determination to forge ahead with the soul trait of humility?
“True humility is not thinking less of yourself; it is thinking of yourself less.”
– C.S. Lewis
– C.S. Lewis
Rabbi Joshua Mikutis, "Anavah—Humility: Understanding Our Place,"
Practicing anavah may help us to realize that we are not alone when we attempt to change the world. We are part of a story much larger than our own. When we understand our place within a Jewish story that began thousands of years ago, we can hearken back to those who have handled moments of deep pain and difficulty before us and find strength. When we find ourselves in moments of difficulty, a practice of anavah can push us to ask three questions: How might my impact be different than expected? How can I find the Divine in this moment? How can the story of those who came before me support me at this moment?
Practicing anavah may help us to realize that we are not alone when we attempt to change the world. We are part of a story much larger than our own. When we understand our place within a Jewish story that began thousands of years ago, we can hearken back to those who have handled moments of deep pain and difficulty before us and find strength. When we find ourselves in moments of difficulty, a practice of anavah can push us to ask three questions: How might my impact be different than expected? How can I find the Divine in this moment? How can the story of those who came before me support me at this moment?