Parashat Eikev 5785, 2025: "The Power of Humility"

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Rabbi David Etengoff
 
 
ה' יעזור וירחם על אחינו כל בני ישראל בארץ ישראל ובכל חלקי הארץ
 
The Torah is an incredibly rich work of interwoven thoughts and ideas. While this is true in general, I believe it is a particularly the case regarding Sefer Devarim. Our parasha contains a telling example of this interconnectedness in the four pasukim juxtaposed to the mitzvah of Birkat Hamazon:

Heshamer lecha pen tishkach et Hashem Elokecha, Be careful that you do not forget
God your Lord—not keeping His commandments, decrees, and laws, which I am prescribing to you today. You may then eat and be satisfied, building fine houses, and living in them. Your herds and flocks may increase, and you may amass much silver and gold—everything you own may increase. V’rahm l’vavecha v’shachachta et Hashem Elokecha, But your heart may then grow haughty, and you may forget God your Lord, the One who brought you out of the slave house that was Egypt. (Sefer Devarim 8:11-14, translation, The Living Torah, Rabbi Aryeh Kaplan zatzal)
 
This passage presents us with a key exegetical question, namely, what is the nature of the phrase, “v’rahm l’vavecha v’shachachta et Hashem Elokecha?” Is it a straightforward description of a possible, or even probable, result of Hashem bestowing His largesse upon us, or is it something more? The Babylonian sage, Rav Nachman bar Yitzchak, addresses this question in Talmud Bavli, Sotah 5a:

From where [in the Torah] do we find the azhara, warning against arrogant behavior?... Rav Nachman bar Yitzchak said, “From here: ‘v’rahm l’vavecha v’shachachta.” Moreover, it is written [before v’rahm l’vavecha]: “Heshamer lecha pen tishkach et Hashem Elokecha, Be careful that you do not forget God your Lord.” [We must interpret this expression] in accordance with Rabbi Elai, for Rabbi Abin said in the name of Rabbi Elai: “Every instance wherein the Torah states ‘heshamer, pen and al’ must be interpreted as a negative Torah prohibition.” (Translation and brackets my own)
 
A careful reading of Rav Nachman bar Yitzchak’s statement in conjunction with his advocacy of Rav Elai’s position yields the following conclusion: Since v’rahm l’vavecha v’shachachta et Hashem Elokecha is preceded by heshamer lecha pen tishkach et Hashem Elokecha, the phrase, “but your heart may then grow haughty,” is a mitzvat lo ta’aseh, a negative Torah prohibition. As such, v’rahm l’vavecha is a lav, an action forbidden by the Torah.
 
We are now in a better position to understand Chazal’s powerful denunciation of arrogance:

R. Johanan said in the name of R. Simeon b. Yochai: “Every man in whom there is haughtiness of spirit is as though ovede avodat kokavim, he worships idols...” R. Johanan himself said: “He is as though kafar b’ikar, he has denied the fundamental principle [of Hashem’s very existence]…” R. Hama b. Hanina said: “He is as though he has broken all the laws of forbidden intimacy...” ‘Ulla said: “He is as though he has erected an idolatrous altar.” (Talmud Bavli Sotah 4b, translation with my emendations, The Soncino Talmud)
 
In the Mishneh Torah, the Rambam zatzal (1135-1204) follows Rav Nachman bar Yitzchak’s view in his discussion of behavioral and halachic issues surrounding v’rahm l’vavecha:

There are behavioral traits regarding which a man is forbidden to follow the middle path. He should move away from one extreme and adopt the other. Among these is arrogance.... Our Sages directed: “Hold oneself very, very lowly.” Also, they declared: “Whoever is arrogant is as if he denied God’s presence, as it states in the Torah: “And your heart will be haughty and you will forget God, your Lord.” Furthermore, they said: “Whoever is arrogant should be placed under a ban of ostracism. This applies even if he is only somewhat arrogant.” (Hilchot De’ot, II, 3, translation, Rabbi Eliyahu Touger with my emendations)
 
Beyond a doubt, we should reject the actions associated with the prohibition of v’rahm l’vavecha and, as the Rambam states, “move away from one extreme and adopt the other,” that is, anavah, humility. We are fortunate that the Ramban zatzal (1194-1270), in his celebrated Iggeret HaRamban, gives us ready guidance as to how to undertake this process:

Therefore, I will now explain to you how to always behave humbly. Speak gently at all times… with your heart focusing on Hashem… In all your actions, words and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a servant standing before his master. Act with restraint in front of everyone. When someone calls you, don’t answer loudly, but gently and softly, as one who stands before his master. (Translation, with my emendations, http://www.pirchei.com/specials/ramban/ramban.htm, brackets and italics my own)

Two salient points emerge herein that can help us acquire the middah of anavah: Our encounters with others should reflect respect; and we should “always regard ourselves as standing before Hashem, with His Schechinah above us, for His glory fills the whole world.”

With the Almighty’s help, may we follow the Ramban’s sage guidance and ever act with anavah. V’chane yihi ratzon.
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Shabbat Shalom
 
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