Frequently Asked Questions
Q: What does it mean that Moshe was 'very meek' (עָנָיו מְאֹד)?
A: The verse describes Moshe Rabbeinu as exceptionally humble (עָנָיו מְאֹד). According to Rashi, this means Moshe had no ego or arrogance despite his greatness. The Talmud (Nedarim 38a) teaches that humility is a prerequisite for prophecy, and Moshe's humility made him worthy of receiving the Torah from Hashem.
Q: Why is humility important in Judaism?
A: Humility is a core Jewish value. The Rambam (Hilchot De'ot 2:3) explains that humility is the middle path between arrogance and low self-esteem. Moshe's humility in this verse sets an example for all Jews, as Pirkei Avot (4:4) states: 'Be exceedingly humble in spirit,' since humility allows us to learn from others and grow closer to Hashem.
Q: How can we apply Moshe's humility in our lives today?
A: We can emulate Moshe's humility by recognizing that our talents come from Hashem and avoiding arrogance. The Midrash (Bamidbar Rabbah 12:3) notes that Moshe didn't defend himself when criticized (as seen later in this chapter), showing true humility. Practically, we should listen to others, admit mistakes, and give credit where it's due—traits that build strong families and communities.
Q: Why does the Torah mention Moshe's humility here specifically?
A: This verse appears before Miriam and Aharon speak critically of Moshe (Numbers 12:1-2). Rashi explains that the Torah highlights Moshe's humility to contrast his silent reaction with their complaint. The Sifrei adds that true leaders like Moshe don't seek honor—they focus on serving Hashem and the Jewish people selflessly.
Q: If Moshe was the humblest person, how could he write this about himself?
A: The Ibn Ezra explains that Moshe wrote this verse by divine command (like all Torah), not out of self-praise. The Talmud (Sotah 13b) states that a truly humble person may acknowledge their virtues when necessary for Torah truth, as Moshe did here to teach future generations the importance of humility.
The Humility of Moshe Rabbeinu
The verse (Bamidbar 12:3) states: "וְהָאִישׁ מֹשֶׁה עָנָיו מְאֹד מִכֹּל הָאָדָם אֲשֶׁר עַל־פְּנֵי הָאֲדָמָה" ("Now the man Moshe was very meek, more so than all the men that were upon the face of the earth"). This description of Moshe's humility is central to understanding his leadership and relationship with Hashem.
Rashi's Explanation
Rashi comments that Moshe's humility was such that he did not take offense when others spoke against him, as seen in the context of Miriam and Aharon's criticism (Bamidbar 12:1-2). Rashi emphasizes that Moshe did not respond defensively, demonstrating his exceptional עֲנָוָה (humility).
Rambam on Humility
In Hilchot De'ot (2:3), the Rambam (Maimonides) cites Moshe as the paradigm of humility, teaching that one should strive for this middah (character trait) but avoid excessive meekness. Moshe's humility was balanced with strength when necessary, such as when he shattered the Luchot (Tablets) or defended Bnei Yisrael.
Talmudic Insights
Midrashic Perspectives
The Midrash Tanchuma (Bamidbar 12) elaborates that Moshe's humility was innate, not merely a response to circumstances. When Hashem first called him at the burning bush (Shemot 3:11), Moshe insisted, "מִי אָנֹכִי" ("Who am I?"), reflecting his genuine self-effacement.
The Paradox of Leadership
Moshe's humility did not diminish his authority. As the Or HaChayim explains, true greatness in Torah leadership requires humility to avoid arrogance in transmitting divine wisdom. This is why the Torah emphasizes his humility precisely when discussing his prophetic uniqueness (Bamidbar 12:6-8).