וַיִּגְבַּהּ לִבּוֹ בְּדַרְכֵי ה'
וְשָׁם רָאִינוּ אֶת הַנְּפִילִים בְּנֵי עֲנָק מִן הַנְּפִילִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם. (יג לג)
There we saw the giants, the sons of Anak, descended from the giants, In our eyes, we seemed like grasshoppers, and so we were in their eyes.
This week's Parsha begins with the tragic episode of the meraglim. Upon their return after observing-and bemoaning-Eretz Yisrael, the Yidden were told they're not yet allowed to enter the land and had to consequently remain in the desert for another forty years. They were further punished that anyone over the age of twenty was not allowed to enter at all and would have to perish in the wilderness, instead. The meraglim themselves were severely punished for their harsh sin of criticising Eretz Yisrael.
The Meraglim's Downfall
Sefarim derive a fundamental lesson from this parshah. They explain that though the meraglim's grave sin was that they spoke against Eretz Yisrael and questioned its ability to host Klal Yisrael, there was another element to their sin which is what actually led them to stumble. This was the fact that they complained about the עֲנָקִים, the giants, whose great height and build instilled fear in them.
Their reaction to these giants was their announcement, וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים, and we were in our eyes, like grasshoppers, וְכֵן הָיִינוּ בְּעֵינֵיהֶם, and so we were in their eyes (meaning in the eyes of the giants). What was so grave about this specific exclamation that this was essentially the great element of their sin?
Sefarim explain that initially the meraglim were all אנשים חשובים, extremely important people who were sincerely righteous at the beginning of this episode. However, they later stumbled; this proclamation being the main element which caused them to falter. How indeed did this lead to their downfall?
The Reason for Their Stumble
This was due to the fact that they did not view themselves in the high esteem a yid is always supposed to, but rather referred to themselves as grasshoppers - small insects.
The שפת אמת quotes a fascinating midrash on this topic. It says that ultimately Hashem would have forgiven the meraglim for what they said. However, they were not excused for the reference of וְכֵן הָיִינוּ בְּעֵינֵיהֶם, and so we were in their eyes. Hashem said: who said that they did not view you as מלאכים? Why do you say so? Indeed, how can you know that this is what they viewed you as? (מדרש רבה טז יא)
The Sfas Emess points out that this medrash appears to be a contradiction with what Rashi says. Rashi, quoting Chazal, explains that they actually heard the giants proclaiming: 'We see ants who look like people,' hence confirming the fact that they viewed them as creatures.
Nonetheless, says the Sfas Emess, the sin started with the way the meraglim viewed themselves. Originally, Hashem would make them appear as angels. However, holding onto this lowly view of themselves subsequently led the giants to view them in such a manner. This teaches us a crucial lesson on the importance of our self-perception. (שפת אמת שלח תרמ)
The Correct Self-Image
The vitality of holding ourselves in high esteem is repeatedly found in seforim hakdoshim. Many reference the possuk וַיִּגְבַּהּ לִבּוֹ בְּדַרְכֵי ה', (דברי הימים ב, יז ו) And he has lifted his heart in the ways of Hashem. Elucidating that one must pride himself in his Torah observance and strengthen his spirit when it comes to Avodas Hashem.
This idea is expounded on by the Kedushas Levi with the use of a very harsh expression. He says that if a person is lacking this kind of emunah, not believing that Hashem derives pleasure from his mitzvah observance and Avodas Hashem, he is נוֹטֶה לְמִינוּת, leaning towards heresy.
The use of this very severe phrase highlights how important it is for a yid to reach the level of wholeheartedly believing that יִשְׂמַח ה' בְּמַעֲשָׂיו (תהלים קד:לא), Hashem rejoices with His works. The Kedushas Levi explains this concept at length, emphasizing again that one who despairs and doesn't believe in his power is leaning towards heresy.
Why the use of such a harsh expression? This is to highlight that when one does not grasp the power of every deed they do, it can lead them to err into thinking that this is the kind of humbleness Hashem wants from us. Living with this belief is bound to lead to a downfall. (קדושת לוי פורים, קדושה שלישית)
Rabbi Tzadok HaKohen from Lublin expounds on this idea with the amazing words: כְּשֵׁם שֶׁצָּרִיךְ אָדָם לְהַאֲמִין בַּהַשֵּׁם־יִתְבָּרַךְ, כָּךְ צָרִיךְ אַחַר כָּךְ לְהַאֲמִין בְּעַצְמוֹ - Just like one is obligated to believe in Hashem, so too he is obligated to believe in himself. With these words he highlights that strengthening faith in oneself works hand in hand with investing in our emunah in Hashem. For it is the Torah that tells us how much Hashem values each and every one of His children. Rabbi Tzadok illustrates that a person needs to know that Hashem has 'dealings' with him. His soul is from Hashem Himself, the source of life, thus Hakodosh Baruch Hu derives immense satisfaction and pleasure when a yid does His will. (צדקת הצדיק אות קנד)
Holding onto our Courage
The Shem Mishmuel writes that the main shortcoming in a person is when he does not recognise his power. One who has a constant awareness of the great effect of his actions would continually have an image before himself of his great status. Constantly being aware of his potentially influential personality and power would serve as a deterrent, stopping him from reaching the state of committing a sin!
He demonstrates this idea with an account of Rabbi Bunem of Peshischa. R' Bunem once went to an exhibition in the town of Dancig where he had some dealings. Upon return, he went to his great Rabbi R' Yaakov Yitzchok of Peshischa known the 'היהודי הק'. His rabbi asked him for some insight from what he experienced there, as was the way of Tzaddikim; they would use every opportunity to pick up ways on how to improve their Avodas Hashem. In response, R' Bunem relayed an exchange he had overheard: one merchant was giving his friend business counsel. His guidance was "if you lose money, you've lost nothing. However, if you lose your courage, you've lost everything!" The Yehudi Hakodosh wholeheartedly agreed that this is a fundamental insight, a critical rule in Avodas Hashem.
This, indeed, is more than just business counsel. It is advice for life and exceedingly important for a yid to remember. Constantly bearing this in mind gives a person the zeal and motivation to continue with his עבודת ה'. (שם משמואל יתרו תרעא)
Conversely, forgetting this concept can easily lead one to stumble into the trap of the Yetzer Hora. As quoted from R' Shlome Karliner: "The biggest Yetzer Hora is forgetting סוּר status as a בֶּן מֶלֶךְ!" (בית אהרן ליקוטים קמז:)
Correct Humility
Bearing in mind all of the above, there is an apparent question people may struggle with. What's with עֲנָוָה? If we constantly view ourselves in such high esteem, how can we reach the desired levels of humility? How can we maintain a healthy self-image whilst simultaneously remaining humble?
Last week's parsha finishes with a passuk וְהָאִישׁ מֹשֶׁה עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל פְּנֵי הָאֲדָמָה, and the man Moshe was exceedingly humble, more than any person on the face of earth. To the simple eye, this passuk appears perplexing. Moshe Rabeinu was definitely aware of his status and took his position as leader seriously. How then is it possible that he reached such a level of humility?
Even more so, let's expound a little more on Moshe's greatness. The Torah tells us that Moshe was the chief of all the Nevi'im. This is highlighted where Hashem told Aharon and Miriam that Moshe is not the same as the other Nevi'im. So much so, that he could just approach Hashem whenever he desired whereas the other Nevi'im would have to wait for Hashem to approach them. The Gemara also states that Moshe was extremely wealthy; he attained his wealth from the remnants of the first Luchos which Hashem granted to him. So, besides for being spiritually superior in more than one respect, on a monetary level he was superior too. Moreover, it is also stated that Moshe had extreme physical strength. Possessing all these powers, how did Moshe possibly achieve his level of humility?
However, we must clarify that genuine anava does not mean being unaware of one's status or abilities. True humbleness means that even when one knows and acknowledges his capabilities, he does not see reason to boast. This is because he does not attribute his strengths to himself - they're not his own credit, but rather gifts from Hashem which he must ensure to utilise. There is a vast difference between displaying awareness of your capabilities rather than taking personal credit for them. This is what our humble great sages displayed.
True Humility
The Gemara (סוטה מט:) states that מִשֶּׁמֵּת רַבִּי בָּטְלָה עֲנָוָה, after the passing of R' Yehuda Hanasi, real humility ended. That means that there was now no one else who displayed true humbleness. However, Rabbi Yosef responded, "Do not state that humility has been lost, because I am still here". This appears to be a great contradiction. How is it possible for one to pride themselves on the very trait of humility?
The Maharsha explains that this was not expressed with a trace of pride, but simply for the sake of אֱמֶת; R' Yosef merely wanted to rectify this statement. Again, this demonstrates the idea that knowing your power and skill does not contradict being humble. He did not attribute this character trait to himself personally, but rather matter-of-factly. Just like Moshe Rabbeinu, he understood that even the virtue of humbleness is a gift from Hashem Who granted him the wisdom to understand that he cannot pride himself with any of his abilities or achievements.
Achieving True Humility
Rabbi Yaakov of Lissa in his sefer נחלת יעקב relates another interesting interpretation on this Gemara. He explains that Rabbi Yehuda HaNasi demonstrated to everyone that one can have the ultimate powers and capabilities, skills and successes, and yet have no reason to boast or brag.
How is he a model of this concept? Besides being a great Torah giant, רבי was extremely rich; he was known to have תּוֹרָה וּגְדֻלָּה בְּמָקוֹם אֶחָד - "Torah and greatness in one place", the "greatness" here referring to his tremendous wealth. This was in addition to being the Nasi, which was the highest position of leadership at that time.
The Gemara (בבא מציעה פה.) relates that at some point in his life, he was inflicted with severe pain and suffering. So much so, that when he would scream in agony his voice could be heard for a stretch of as far as 13 mil (a Talmudic measurement of approximately 13 kilo meters!).
Nevertheless, none of his prestige or power could end his pain or even lessen his suffering. This portrays that nothing can stop a person from experiencing whatever has been destined for him. One can attain ultimate power, but whatever has been predestined is what he'll experience. Thus, no matter what a person achieves, there is no reason for haughtiness since it has obviously all been granted to him by Hashem.
In the same vain, R' Yosef-who was also Nasi and one of the most revered Torah giants of his time-eventually suffered a lot too. He lost his eyesight and forgot his Torah learning to the degree that his Talmidim had to remind him of parts which he himself had taught them. This, evidently, was exceedingly humiliating. Hence, R' Yosef proclaimed that he too has humility, and can demonstrate it to teach us that everyone can and should remain humble. He understood that all his personal gains as well as his challenges were from the same source, Hashem.
Thus, humbleness is no contradiction to understanding one's self-worth, for nothing is our own credit. It is our responsibility as a yid to be aware of our capacity, yet there's nothing to boast or brag about personally for it's all been granted to us by Hashem.
May we heed the lesson from the meraglim's mistake and always remember to appreciate how esteemed and special we are whilst simultaneously achieving the correct level of humility. Let's remember what awareness of our self-worth can lead to, yet acknowledge that this recognition should in no way lead to haughtiness since it's all been granted to us by Hashem. Ultimately, may we already be zoche to live in Eretz Yisrael for eternity.
גוט שבת