This week’s parsha tells of the difficult episode of the sin of the Golden Calf. Moshe ascends Mount Sinai to receive the two tablets, while his student Yehoshua waits at the bottom. Moshe comes down, and Yehoshua tells him, “The sound of battle is in the camp.” Moshe responds, “It is not the sounds of shouting of might nor the sound of shouting of weakness; a distressing sound do I hear!” (Shemot 32:17-18).
The Ramban comments that Moshe was a master of all wisdoms, including the wisdom of sounds, thus he could easily discern what type of sound it was. In light of this, Moshe knew exactly what he was hearing. If so, why did Moshe speak in such vague terms? Why didn’t Moshe state what really was going on? The Ramban explains that although Moshe did in fact know what the noise was, in his great humility, he did not want to speak badly about the people in saying they were worshipping the Golden Calf.
Although not speaking negatively about others may be a great virtue, what makes it a showing of great humility? Wouldn’t that be more accurately described as practicing the virtue of silence, or the strength of “holding back”? Moreover, in this instance, doesn’t Moshe have a valid reason to speak badly about them? Didn’t the nation just receive the Torah from G-d Himself – and yet is already transgressing Hashem's laws? Seemingly there is more than enough justification to criticize them. What connection is there between the trait of humility and refraining from correctly criticizing the Nation?
Although not speaking negatively about others may be a great virtue, what makes it a showing of great humility? Wouldn’t that be more accurately described as practicing the virtue of silence, or the strength of “holding back”? Moreover, in this instance, doesn’t Moshe have a valid reason to speak badly about them? Didn’t the nation just receive the Torah from G-d Himself – and yet is already transgressing Hashem's laws? Seemingly there is more than enough justification to criticize them. What connection is there between the trait of humility and refraining from correctly criticizing the Nation?
From the actions of Moshe we can learn a tremendous lesson; that even though one may be correct in his disapproval of another, he must still keep quiet. A person doesn't need to be right if it will come along with being disrespectful or derogatory. What is the is point of being right, if it will bring about nothing positive and further risk adding fuel to the fire? If Moshe had said something derogatory at this point, no one would have blamed him; on the contrary, he was more than justified! But, out of humility, he instead chose to be silent about the transgression, not to draw attention to it, for the sake of Klal Yisrael. I heard personally from the Rosh Yeshiva Rav Yechiel Yitzchak Perr shlit”a a line that serves as a beautiful sum-up of this lesson. He said: “Life is not about being right, it is about being a good loser.” Remaining silent, and being the “loser,” can often be the greatest victory.
However, this ability to remain silent and to hold back the innate need show that we are right, can only come if one has worked on his humility. Through humility, one comes to the realization that only G-d runs the world, and therefore he can accept that not everything will go his way. (Actually, when things don't go our way, it's the biggest proof that it’s G-d who runs the world!) He has no need to to “come out on top” or “get the last word in.” This was the “great humility” of Moshe who was עניו מכל אדם. He was able to hold back, and from this great act of humility came great kindness as well.
The Gemara in Nedarim (38a) says that when Hashem commanded Moshe to carve the second tablets, G-d intended only to give it to Moshe and his offspring. As it says, “Carve for yourself (לך), two tablets of stone like the first ones.” The Gemara learns from “לך” that it means: to you [Moshe], and not to Klal Yisrael. But, the Gemara continues, Moshe had a טובת עין; he looked at Klal Yisrael favorably and gave the Torah to them as well. From this Gemara we get further insight into the greatness of Moshe. He could have kept the whole Torah for himself and his children, but because he saw goodness in everyone, he chose to share it with them. Moshe was a true servant of G-d in every way.
The Gemara in Nedarim (38a) says that when Hashem commanded Moshe to carve the second tablets, G-d intended only to give it to Moshe and his offspring. As it says, “Carve for yourself (לך), two tablets of stone like the first ones.” The Gemara learns from “לך” that it means: to you [Moshe], and not to Klal Yisrael. But, the Gemara continues, Moshe had a טובת עין; he looked at Klal Yisrael favorably and gave the Torah to them as well. From this Gemara we get further insight into the greatness of Moshe. He could have kept the whole Torah for himself and his children, but because he saw goodness in everyone, he chose to share it with them. Moshe was a true servant of G-d in every way.
The meaning of being an עבד ה׳ (a servant of G-d) is to make His will our will, and His desires our desires (Avot 2:4); we should want to sanctify His name among the world and bring more honor to His kingdom. Moshe understood that ultimately it was Hashem's will for the entire Nation to receive the Torah, and therefore, being the greatest servant, he gave it to them. Through his humility, the self abnegation and complete ביטול of his רצונות in the face of G-d’s Will, Moshe was able to come to a true alignment with G-d's ultimate desire. Because it is through relinquishing our image of the way the world “should” be, and accepting G-d’s complete dominion, that we are then able to truly discern the will of Providence.
This explains why Moshe didn’t speak derogatorily about the nation when they served the golden calf. He intuited that it was the ultimate will of Hashem to give the Torah to the Jews. Knowing this, how could he speak badly about the nation that is so beloved to Hashem? The humility of Moshe combined with his ayin tova allowed him to act, not based on his natural emotional response to the situation, but in light of a bigger picture. A picture that would bring the most honor to his Master.
Shabbat Shalom
