The Torah describes Moshe Rabbeinu as the humblest of all men. This does not mean that he was unaware of his unparalleled greatness, his extraordinary achievements, or his role as Klal Yisrael’s quintessential rebbe and leader. On the contrary, Moshe understood exactly who he was. Yet, his humility lay in how he perceived the source of his greatness. He felt that he had been granted opportunities that no one else had received. Had others stood at Har Sinai, had they learned Torah directly from Hashem, they, too, could have risen to his level of leadership.
Chazal teach that the Torah was given on Har Sinai, the lowest of mountains, to convey that Torah can be acquired only through humility. If so, one might ask: Why was it not given in a valley which is even lower?
The Kotzker Rebbe, zl, explains that a valley is not the true symbol of humility. Nothing is remarkable about being low when one is, in fact, low. True humility is represented by Har Sinai – a mountain. It possesses height, stature, and prominence: yet, it remains low and unassuming. Authentic humility is not the absence of greatness, but the presence of greatness tempered by self-effacement. It is to stand tall, yet feel small.
This idea carries profound implications in chinuch. A debate is ongoing among educators: Should a child be raised with strong self-confidence, encouraged to feel great about himself, or should he be guided toward humility, to see himself in a more diminished light?
The Shem MiShmuel offers a balanced approach. In the early stages, a child must be uplifted, encouraged, and given a sense of worth. He must feel that he can achieve, that he matters, that he has the capacity for greatness. Only after he has achieved a certain plateau of confidence can he be taught the refinement of humility. Without a sense of self, humility is not humility – it is insecurity.
Bais Hillel and Bais Shamai were well-known halachic disputants. Throughout Shas, the halachah, except for a few decisions, follows Bais Hillel’s position. Chazal attribute this to their humility. They would teach the opinions of Bais Shamai before their own and conduct themselves with deference and respect. This seems puzzling. Halachah should follow the sharper, more analytical and knowledgeable disputant. What role does humility play in the equation?
The Maharal explains that humility is not merely a noble character trait; it is a prerequisite for finding truth. One who is calm, measured, and humble is open to truth. He is neither driven by ego, nor clouded by the need to be right. Such a person can see clearly. In contrast, one who is arrogant or prone to anger is often blinded by his own self-interest, causing him to deviate from the truth. Thus, humility is not the absence of greatness – it is the medium, the vessel, through which greatness is realized. It is not a lowering of the self, but a refinement of it.
