Humility is one of the most fundamental and exalted character traits which define a person’s true character. It does not negate recognizing one’s talents, acumen, and achievements, but rather, attributes everything to Hashem. The humble person understands that one’s strengths are merely tools Hashem has given him for a higher purpose. Moshe Rabbeinu saw himself as fulfilling a Divine mission. He was well aware of his distinction and accomplishments, but he attributed it all to Hashem Who had sent him on a Divine mission. Humility is not about thinking less of yourself, but rather, about thinking of yourself less and acknowledging that every blessing is a gift from Hashem.
As Moshe Rabbeinu was the symbol of anavah, humility, in the Torah, Hillel the Tanna was known as the paradigmatic anvasan, humble man. He also happened to be the Nasi, spiritual leader/prince of the nation; yet, he was its symbol of humility. Chazal teach that the halachah follows the ruling of Bais Hillel over Bais Shammai, because, in their humility, the House of Hillel would first state the ruling of Bais Shammai before their own. It was due to their humility that we rule in accordance with them. Why is this? Since when is a character trait a reason for ruling in halachah? The law is an absolute and should be determined by scholarship – not by character refinement. Maharal m’Prague (Be’er HaGolah) explains that, because of their extraordinary humility, they were always on target with regard to halachah. Their learning was blessed.
The Chafetz Chaim would comment concerning the words of viduy, Sarnu mi’mitzvosecha u’mishpatecha ha’tovim, v’lo shavah lanu, “We have turned away from Your commandments and from Your good laws, but to no avail,” that the words, v’lo shavah lanu, to no avail, is a separate sin for which we confess our guilt. We did not properly appreciate ourselves; we put ourselves down unnecessarily. Humility is about knowing who you are, what you are capable of achieving, but not allowing it to go to your head. When one appreciates his potential, he will go forward and do more.
Some people act humbly in the presence of those who are distinguished (and, for the most part, greater than they.) When they are with people of a lesser caliber of scholarship, however, their humility disappears, and they expect respect. Once, a dayan, judge, on the Rabbinical court of the city of Posen, was insulted by an am ha’aretz, illiterate Jew. The judge went to the Rav of Posen, the venerable Horav Akiva Eiger, zl, and complained. The Rav said, “Nu, what does it bother you that he insulted you? After all, what are we anyway? (Rav Akiva Eiger distinguished himself in his humility.)” The man countered, “But he is a vulgar and illiterate person. It is humiliating to be treated disrespectfully by him.” “Now I understand,” said the Rav, “The meaning of ‘Moshe was anav mi’kol adam,’ is that he was humble before all men – even those who were clearly on a a lower echelon than him.” Humility is a “one size fits all” character trait. One feels inadequate in comparison to everyone – not just the high and mighty.
Hashem chose Har Sinai as the site for the Giving of the Torah, because it was the lowest of the mountains, underscoring that Torah can only be acquired through humility. Yet, the Kotzker Rebbe, zl, asks, if humility is the ultimate prerequisite for Torah, why was the Torah not given in a deep valley? He explains that a valley represents natural lowliness, a place that is humble by default. True humility, however, is about being great – yet choosing to lower oneself. Hashem does not want us to be insignificant, but rather, to be significant and recognize that all greatness is a gift from Hashem – for a specific purpose.
