A Tale of Two Humilities
There are two types of leaders. The first sees the outer trappings of power and becomes intoxicated and blinded by this newly found power. The second acquire a greater awareness of G-d in Whose presence they feel their own insignificance. SHUVAH SHUVAH
Name Change
This week’s parsha, Ha’azinu, highlights the unusual song that Moses spoke/sang to the children of Israel. At the end of this week’s parsha, the Torah states, “Moses came and spoke all the words of this song into the ears of the people, he and Hoshe’a the son of Nun.” This Hoshe’a, of course, is none other than Yehoshua, or Joshua, who was to become Moses’ successor.
Rashi notes that the Torah refers to him here with his original name of Hoshe’a and not Yehoshua, the name Moses gave him when he was sent to scout the Land of Cana’an. Rashi explains that this name change was to indicate that despite the fact he was accorded such honor—as to appear jointly with Moses as the Jewish leader—he retained his original humble character, as humble as he was initially (before his name was changed by Moses).
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Becoming Small
Arugat Habosem offers an insight into Joshua’s humility based on an analysis of humility in the seminal Chassidic work, the Tanya, authored by R. Schneur Zalman (known as the Alter Rebbe), which comments on the words of the Patriarch Jacob: “I have become small from all the favors and from all [the truth].”
These words were uttered by Jacob as an introduction to his plea to G-d that He save him from Esau. Although G-d had previously assured him that He would accompany and protect him wherever he went, Jacob nonetheless feared that all the kindnesses that G-d had already shown him had made him “small.” According to Rashi his concern was that his merits were diminished because of G-d’s favors already bestowed upon him.
The Alter Rebbe offers a deeper insight into Jacob’s fear. He explains that it was the kindness showered upon him by G-d that made him feel “small,” because, as the Alter Rebbe explains, “With every single favor that G-d bestows upon a man, he ought to become very humble.”
The rationale for this is further explained:
“Every Divine act of Chesed/kindness brings a man closer to G-d. And whoever is [brought] exceedingly close to G-d, being raised aloft to great heights, ought to be ever more humble, to the lowliest plane, as it is written, ‘From afar SHUVAH has G-d appeared to’ me.’” And, as is known, “All that are before Him are esteemed as nothing.” Hence, whoever is more “before Him” — whoever is closer to G-d — is that much more like nothing, naught, and non-existent.”
Arugat Habosem applies this to Joshua as well. When Joshua was elevated to the position of leadership and stood shoulder to shoulder with Moses it generated even greater humility in him.
Two Models of Leadership
This explanation begs for clarification. When a person attains a high position and acquires power their egos are also stroked. Even otherwise decent and modest people are likely to become arrogant, condescending, and in many cases ruthless and dictatorial. As the saying goes, “power corrupts and absolute power corrupts absolutely.” How is it that Joshua’s ascension to his august position of leadership and power had the opposite effect?
The simple answer is that there are two types of leaders. The first is one that sees the outer trappings of power and becomes intoxicated and blinded by this newly found power. The second model of leadership is one where they acquire a greater awareness of G-d in Whose presence they feel their own insignificance.
SHUVAH
Joshua, upon his promotion to the position of leadership, experienced Divine inspiration and energy. Added to that was the fact that he stood together with Moses who, more than any other human being, had a close relationship with G-d Who would speak to him “face to face.” Just being in Moses’ presence compelled you to feel G-d’s presence and to feel utterly humbled by the experience. Rather than allowing his new position of power to make him arrogant it had the opposite effect.
The Season of Humility
We always read this parsha of Ha’azinu in close proximity to Rosh Hashanah and Yom Kippur. (In some years it is read after Yom Kippur; in others, as is the case this year, it is read between Rosh Hashanah and Yom Kippur). There must be some connection between the theme of Joshua’s humility upon assuming leadership of the Jewish people and the theme of Rosh Hashanah.
Rosh Hashanah is when we feel G-d’s closeness. Rosh Hashanah means the “head” of the year because the head is the seat of our intellect. And on Rosh Hashanah our soul’s spiritual intellectual power is at its peak. On this day we are in a heightened state of G-dly awareness. Our Sages have applied the verse “seek Him when He is near” to the Ten Days of Repentance from Rosh Hashanah through Yom SHUVAH Kippur. It is during this period of enhanced G-dly awareness that we also feel humbled. This spirit of humility is a theme that runs through many of the special prayers recited during this period.
Two Models
Humility can derive from two sources: The first is a humility which occurs as a product of a lack of self-esteem. The second, and much more desirable, form of humility, however, arises from an acute awareness of G-d’s presence in our lives.
The practical difference between these two forms of humility is that when it is a product of low self-esteem it does not motivate one to action; it usually immobilizes the person and causes him or her to retreat from action and involvement with others. This debilitating form of humility is either a symptom of depression or can lead to it.
By contrast, the humility that comes from attaining a heightened awareness of G-d spurs the individual on to action. It is a powerful motivating force. It becomes the driving force to make the world one that is in consonance with G-d’s plan.
A second salient difference between the two forms of humility is that in the low-self-esteem form the individual SHUVAH finds it very difficult to relate to other individuals or even to be in their presence. The spiritual reason for this is that the person suffering from low self-esteem is not in touch with his or her soul, which is truly a part of G-d.
Again, by contrast, in the latter model, humility actually motivates the person to want to connect with other people. This sophisticated form of humility inspires the person to respect and connect to the Divine character of the other and to learn from them how to get even closer to G-d.
When Joshua was appointed by G-d to the greatest leadership position—second only to Moses—he was overwhelmed by the G-dly energy that surrounded him, thus leading him to become exceedingly humble.
Humble and Assertive
One could still ask the question, how Joshua’s humility could be reconciled with G-d’s command to him to be strong and not be submissive to anyone?
The truth is that true humility is entirely consistent with assertiveness when it comes to matters of principle. While a humble person will always defer to the needs and wants of others, compromise and sacrifice his/her own interests for the sake of others, he or she will never compromise on matters of principle.
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The rationale behind this is simple: when people are humble because of the knowledge and the constant awareness that all of their virtues and accomplishments are a gift from G-d, they are not asserting their own agendas, but G-d’s. And while they loathe power—unlike tyrants who are assertive because they believe in, crave, and cherish their ability to control others—they feel a commitment to lead their people. When, however, a person is meek and self-doubting he or she will never feel confident enough to take a position.
Moshiach’s Humility
We can now also understand why one of the characteristics Moshiach must possess is humility. Moshiach, who will lead us out of exile into the final Redemption, cannot be someone who leads because of his personal power. Moshiach, as the last of a long line of Jewish leaders beginning with Moses and Joshua, is one who is so imbued with an awareness of G-d that he is utterly humble. And it is precisely his humility that empowers him to lead and to change the world precisely because he realizes that it is not his own power but G-d’s. He can therefore be assertive without compromising his humility. On the contrary, his assertiveness is an outgrowth of his humility.
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Moshiach does not change the world in a vacuum. Moshiach’s role as the ultimate human leader is to ignite the spark of Moshiach in each of us. This means that we too endeavor to develop a healthy form of humility, not the humility that exudes meekness and weakness where we are reluctant to stand up for our values and national interests, but, rather, the assertive humility that derives from our awareness of G-d. Conversely, when we work on cultivating that humility we empower Moshiach to realize his potential.
The Time of Your Redemption has Arrived
With this premise we can understand why when the Midrash describes the scenario of the coming of Moshiach, it tell us that Moshiach will make the following declaration to the Jewish people: “Humble ones, the time of your redemption has arrived.”
Why does Moshiach address the Jewish people as “humble ones” and not “righteous ones” or some other similar expression?
The answer is that it is the sophisticated form of humility that empowers Moshiach to make that very declaration. Through our humility that is borne out of the study of Torah—specifically, the teachings of Chassidus that focus on the presence of G-d in our lives—we awaken the SHUVAH potential of Moshiach to assert his G-d given role to liberate the Jewish people from exile and to usher in the age of true and permanent peace.
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From the book Light from the Future: Parshas Haazinu by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
