Class 004 – Bitla Anavah
1. The Gemara on the Cessation of Humility
At the end of Gemara Suyta, which we are currently learning, there is a fascinating passage. The Mishnah there lists several things that ceased with the passing of certain great individuals, such as yiras shamayim—fear of Heaven, among others. One of the things mentioned is that humility ceased. The Gemara elaborates, stating that after a particular rabbi, known for his humility, passed away, humility was no longer present.
The Gemara then presents a correction. Rav Yosef says, “Don’t say that humility has ceased, because I am still here.” He claims that as long as he is present, humility remains. This statement raises a question: if Rav Yosef is truly humble, how can he claim that humility has not ceased because of his own presence? How does this align with the very trait of humility?
2. Interpreting Rav Yosef’s Statement
Some commentators offer an alternative explanation. They suggest that Rav Yosef’s intent was not to praise himself, but rather to highlight the humility of his generation. Since Rav Yosef did not consider himself deserving of honor due to his humility, yet he observed that people were giving him honor, he concluded that the people themselves must be humble. Their willingness to honor someone who, in his own eyes, was undeserving, reflected their own humility.
According to this view, when Rav Yosef said, “There is me,” he was referencing the honor he received from others, not his own humility. The focus was on the people’s actions, not his own qualities. However, this is not the explanation given by Rashi.
3. Rashi’s Approach: Humility and Self-Awareness
Rashi comments that Rav Yosef was indeed referring to himself, stating, “Don’t say humility has ceased, because I am humble.” This brings us back to the original question: how can someone who is truly humble make such a statement about themselves?
The Rebbe addresses this issue in a sicha—Torah talk. He explains that true humility does not require a person to be unaware of their own greatness or advantages. Rather, true humility means that even though a person recognizes their strengths and accomplishments, they do not become arrogant or take personal pride in them. The awareness of one’s qualities does not translate into self-importance.
4. Har Sinai: The Model of Humility and Strength
The Rebbe illustrates this concept with the example of Har Sinai. The Torah was given on Mount Sinai because, although it was the smallest of the mountains, it was still a mountain and not a flat plain or valley. The other mountains argued that they were more fitting for the giving of the Torah, but Hashem chose Sinai for its humility.
This teaches that while humility is essential, it must be balanced with strength and confidence, especially regarding Torah, mitzvos—commandments, and Yiddishkeit—Jewish life. If a person is only humble, they may lack the confidence to stand up for what is right. The Rebbe explains that one should be humble in their personal sense, not taking pride for themselves, but strong and proud when it comes to Hashem’s honor and the fulfillment of Torah and mitzvos.
5. Moshe Rabbeinu: Humility in Greatness
This idea is exemplified by Moshe Rabbeinu. Moshe was fully aware of his greatness—he received the Torah, spoke directly with Hashem, and led the Jewish people. Yet the Torah describes him as “anav mikol ha’adam—the most humble of all men.” How is this possible?
Moshe reasoned that if someone else had been given the same opportunities and gifts as he had, they might have accomplished even more. He recognized his own level and achievements, but did not take personal credit or pride in them. His humility was genuine, rooted in an honest self-assessment and a focus on Hashem’s role in his success.
6. Reconciling Humility and Self-Recognition
This is the deeper meaning behind Rav Yosef’s statement. He could acknowledge his own humility without it becoming a source of arrogance. He knew his level and that he behaved modestly, but this self-awareness did not make him a bal gaiveh—an arrogant person. True humility allows for self-recognition without self-glorification.
7. A Story Illustrating Humility
To conclude, there is a story about a certain rabbi who, before he became widely known, visited a city where no one recognized him. A simple townsman noticed the stranger and invited him to stay at his home. The rabbi accepted and spent a few days there.
Years later, after the rabbi had become famous and respected, he returned to the same city. This time, he received invitations from all the prominent and wealthy members of the community, eager to host him. However, the rabbi insisted on staying at the same simple home as before. The community leaders pressured him, arguing that it was not fitting for his Torah or righteousness, nor for the honor of Hashem, to stay in such humble accommodations.
The rabbi finally agreed to let his horses and carriage be housed in their stables, but he himself would stay at the original home. He explained, “I have not changed from the last time I visited. The only difference is that now I have horses and a carriage. You can keep the horses, but I will stay where I did before.” This story beautifully illustrates the essence of true humility: recognizing one’s position without letting it affect one’s sense of self-worth or pride.