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How could Moshe say "anachnu mah" about both himself and Aharon, and why did Rav Yisrael Salanter call humility toward others "illogical"? The shiur uses the Gemara (גמרא) about the moon becoming smaller to show that true anavus means becoming a reflector rather than a source of light. This reframes human abilities as divine energy flowing through us, making genuine humility both accurate and transformative.
This shiur presents a profound analysis of anavus (humility) by examining two fundamental questions: How could Moshe say "anachnu mah" (what are we) about both himself and Aharon, and what did Rav Yisrael Salanter mean when he distinguished between logical humility toward God versus seemingly illogical humility toward other people. The lecture begins with the mitzvah (מצוה) of sanctifying the new month (HaChodesh Hazeh Lachem) and questions why the Torah (תורה) should start here rather than with creation or the Ten Commandments. This leads to a detailed analysis of the Talmudic passage about the moon's complaint to God about sharing dominance with the sun, and God's response that the moon should become smaller.
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Parshas Bo 12:2 - HaChodesh Hazeh Lachem
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How long must Hashem tolerate the Jewish people's rebellious behavior? A Midrash compares this to the halachic question of carrying a child holding muktze on Shabbos. The analysis reveals that rejecting Eretz Yisrael represents a deeper spiritual corruption than individual acts of avoda zara.
What did Dovid mean when he reduced the 613 mitzvos to twelve principles? The Gemara reveals that mitzvos have two dimensions: fulfilling the obligation and achieving personal completion (hashlomah). Dovid identified twelve core principles that encapsulate the essential character development aspect of all mitzvos.
Why does the Torah write 'Bereishis bara Elokim' in a way that could grammatically suggest someone created God? The ambiguity is intentional, revealing that Israel (called 'reishis') participates in making God King through accepting His sovereignty. This partnership explains why we become God's 'mother' in the Gemara's reading of Shir HaShirim - we crown Him through 'na'aseh v'nishma.'
What does the Midrash mean by calling the Jewish people 'daughters of waves' - daughters of the outstanding patriarchs? The shiur develops a yesod distinguishing 'ben' (independent choice) from 'bas' (inherited patterns), revealing two types of teshuvah. Jews should return to Hashem instinctively through inherited spiritual patterns, not just through conscious deliberation.
