Two Stages of Small-mindedness
In the teachings of the Arizal, it is explained that the complete process of development of every partzuf (spiritual persona) occurs generally in four stages known as: First Small-mindedness (katnut alef), First Great-mindedness (gadlut alef), Second Small-mindedness (katnut bet), and Second Great-mindedness (gadlut bet). In our reading we find a particularly beautiful illustration of what these stages mean when we apply them to our own human psychology.
When the spies gave their report, in an attempt to dishearten the people, they say, “And there we saw the Nephilim, the sons of Anak... and we were like grasshoppers in our own eyes, and so we were in their eyes.” Although this is a state of negative small-mindedness, a falsehood that caused weeping for generations and delayed the Israelites in the desert for forty years until the transition from a generation of small-mindedness to a generation of great-mindedness, one can learn from it about the experience of small-mindedness in the psyche.
The experience of “we were in our own eyes as grasshoppers" describes the smallness of the spies in their own eyes, but how did they know “and so we were in their eyes?” Rashi explains: “We heard them saying to each other: there are ants in the vineyards that look like people.” Why does Rashi substitute the grasshoppers mentioned in the verse with ants?
The idea is that Rashi is providing us with a description of two types of small-mindedness, which correspond to the two stages of small-mindedness. In the first stage one sees oneself like a grasshopper; in the second stage one imagines that others see him as an ant. Ants are obviously smaller than grasshoppers.
Two Types of Lowliness
So, what is the difference between the two stages of small-mindedness? Why did the spies compare themselves to grasshoppers and then to ants? We can use an analogy to better understand the situation they found themselves in when confronted by the Nephilim, the sons of Anak. Obviously, they felt small, but there are two perspectives to be considered.
A person standing next to a skyscraper and looking up feels how small he is compared to the height of the building beside him. He does not perceive himself as smaller than his normal size, but he is aware that in relation to the vast world around him, he is tiny and insignificant. About this experience, the spies say, “we were in our own eyes as grasshoppers.”
However, if someone else were at the top of the same skyscraper looking down, the people on the street would appear like scurrying ants. To his eyes, from his perspective, they actually look much smaller than their normal and natural size (not just in comparison to the buildings beside them). The person staring up at the skyscraper may suddenly realize this and assume the perspective of the observer at the top of the building. When he does this, he experiences a much deeper sense of smallness. It was this experience of seeing themselves from the giants’ perspective that made the spies say, “and so we were in their eyes.” Rashi is simply filling in the story detailing how they shifted perspective: “we heard them saying to each other: ‘there are ants in the vineyards that look like people.’”
Clearly there is a change of perspective between the two states of smallness which correspond to the two states of small-mindedness. These two perspectives are known in Chasidic thought as “lower consciousness” (דַּעַת תַּחְתּוֹן) and “higher consciousness” (דַּעַת עֶלְיוֹן). Lower consciousness reflects a view from below to above, like the person looking up at the skyscraper. From this perspective, the individual still perceives himself as “something” (small like a grasshopper), while there might be no awareness of the possibility that there is someone on top of the skyscraper, thus the skyscraper and its height are perceived as insignificant. Thus, in the first stage of small-mindedness (katnut alef) I perceive myself as something (albeit a ”small something,” but in my natural size) and what I am comparing myself to, the height of the skyscraper, which represents that which brings me into being (i.e., the Creator), as relatively “nothing.”
In contrast, if I could adopt a view from above to below, i.e., higher consciousness, I would feel that what is above is significant—it is “something,” while it is I here below that am tiny and insignificant. In other words, I would feel like I am “nothing” from the perspective of the skyscraper. Adopting the higher consciousness is how the Alter Rebbe explains the verse regarding Moses, “and the image of God he sees.” Moses merited to see reality from God's perspective, to see it as it appears in God’s eyes.
The transition of one’s perspective between these two states parallels the transition from the stage of katnut alef (First Small-mindedness) and katnut beit (Second Small-mindedness). But it is important to stress that both are types of small-mindedness. In the first a person feels his existence in its own right—described as feeling like, “a separate and distinct entity in his own eyes”—but he is already aware of his smallness and lowliness.
Nullification of Self and Nullification of Being
“Lowliness and self-nullification are what constitute the essence of a rectified individual.” This quote from our seminal article on rectifying the ego provides us with a framework for extending the two stages of small-mindedness to the two stages of great-mindedness. Just as we explained the former two as two states of lowliness, perspective from below to above and perspective from above to below, it is fitting to explain the two stages of greatness as two stages of nullification, as explained in Chasidut:
The first stage of great-mindedness, or gadlut alef corresponds to what is known as the “nullification of [one’s feeling of] self” (בִּטּוּל הַיֵשׁ). In this stage, the individual is no longer preoccupied with measuring themselves in relation to the higher power. Instead, they recognize the necessity of nullifying their own ego and desires in relation to the Higher Power, feeling how the Higher Power brings them into existence every moment ex nihilo (something from nothing). Although the Higher Power is not tangible to them to the extent that their own existence disappears, it is recognized through what is known as knowledge of its existence (יְדִיעַת הַמְּצִיאוּת). Thus, they nullify themselves in relation to it and dedicate themselves to it as much as possible.
The second stage of great-mindedness is known is Chasidic thought as “nullification of being” (בִּטּוּל בִּמְצִיאוּת). In this higher stage, the individual absolutely experiences the existence of the Higher Power through by “seeing the essence” (תְּרְאִי הַמַּהוּת) itself, to the point that they have no separate existence. The Higher Power is so palpable and real to them that their own independent reality completely vanishes.
Lowliness Together with Exaltation
The main innovation in our explanation is the second stage of small-mindedness, katnut beit, which provides the necessary transition between the first stage of great-mindedness and the second. As noted, we find Rashi’s commentary invaluable to describe this stage. The individual has attained a state of lowliness brought about by a higher consciousness perspective, allowing them to see themselves like an ant in hiding.
Thus, in the second stage of small-mindedness, the individual not only recognizes their insignificance but feels it deeply from the perspective of the Higher Power. This perspective shift is crucial as it leads to a more profound state of lowliness, preparing the individual for the ultimate nullification in the second stage of great-mindedness, where they experience absolute oneness with the Higher Power and reality. The recognition of being like ants indicates an even deeper level of lowliness and self-nullification compared to the earlier stage of feeling like a grasshopper. This stage bridges the gap between the initial recognition of the Divine’s transcendence and the ultimate experience of complete nullification in the Divine essence.
The first lowliness, the stage of first small-mindedness, is the type of lowliness emphasized in the books of Mussar (Jewish ethics). It is depicted as “the lowliness of man relative to God’s exaltedness.” This type of lowliness is necessary and essential as a foundation for spiritual work, serving as preparation for approaching God. As the sages state, “one should only approach prayer with of a sense of gravity,” which Rashi explains refers to a sense of submission before God.
However, when engaged with God’s exaltedness during prayer, this type of lowliness would be misplaced. However, the second type of lowliness, the one associated with the second stage of small-mindedness, is the true innovation of Chasidic thought.
First small-mindedness serves as the groundwork, instilling a sense of modesty and self-awareness in preparation for Divine service. It is about recognizing one’s insignificance in the face of God's greatness, which is a necessary step before one can engage in genuine prayer and spiritual connection.
However, second small-mindedness goes deeper. It is the unique contribution of Chasidic thought, where humility is not just a preparatory step but an integral part of the spiritual experience itself. In this stage, the individual not only acknowledges their lowliness in relation to God’s greatness but fully internalizes this perspective to the point where it transforms their entire being. This deeper sense of lowliness (the lowliness of feeling like an ant rather than a grasshopper, with all we have elaborated about it) is not abandoned during prayer; rather, it becomes a part of the profound connection with the Divine, allowing for a complete nullification of the self in the presence of God’s infinite reality.
Therefore, on the one hand, even those accustomed to the lowliness taught in the Mussar literature find difficulty with this innovative concept of lowliness, which does not allow a person to retain their “natural” stature while comfortably reflecting on their smallness in relation to God who is infinitely greater. On the other hand, because this innovative second type of lowliness cannot settle for lower consciousness alone but incorporates the perspective of higher consciousness, not by identifying with the higher realms (as in nullification of being) but by being able to view oneself as seen from above, it has a place even during prayer and contemplation of God’s exaltedness.
The lowliness associated with the second stage of small-mindedness does not obscure or confuse us from attaining the next level of second great-mindedness, but allows for a transition from the first stage of great-mindedness to a much higher and incomparably greater such level.
Indeed, it is precisely this prayer, composed of both lowliness and exaltation, that finds favor in the eyes of God. The hint to this is that the numerical value of “humility-exaltation” (שִׁפְלוּת-רוֹמוּת) is the product of “grace” (חֵן) and God’s essential Name, Havayah (י-הוה), signifying the grace (חֵן) that arises from the combination of the lowliness derived from both “grasshoppers” (חֲגָבִים) and “ants” (נמָלִים).
