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Why was Moshe called the most humble person if humility seems to require self-diminishment? The shiur argues that true anavah means complete objectivity in seeing others' unique divine qualities without feeling threatened. This security-based humility naturally leads to yiras shamayim, since both involve seeing reality clearly rather than through the lens of personal insecurity.
This shiur presents a profound analysis of the concept of humility (anavah) based on the Torah (תורה)'s description of Moshe Rabbeinu as the most humble person. The discussion begins with the verse from Bamidbar describing Moshe's unique level of prophecy: 'Peh el peh adaber bo, u'mareh v'lo b'chidos, u'smunas Hashem (ה׳) yabit' - examining the meaning of 'u'smunas Hashem yabit' through Rashi (רש"י)'s interpretation. The analysis shifts to the Gemara (גמרא) in Brachos which states that to Moshe, fear of Heaven (yiras shamayim) was a 'small thing' (zutrei). This leads to a fundamental question from the Chaim of Volozhin: how can God ask us for fear of Him when this quality seemingly doesn't exist by the Divine? The traditional answer suggests that yiras shamayim is God's only 'treasure' in this world, but this creates further difficulties.
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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.
Brachos (regarding yiras shamayim as 'zutrei'), Bamidbar (description of Moshe's prophecy)
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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.
