Our starting point is a verse from the Book of Numbers (7:12), kicking off the offerings brought by the tribal leaders: "The one who presented..." But this simple phrase sparks a much larger conversation in Bamidbar Rabbah 13, a portion of Midrash Rabbah, a compilation of rabbinic teachings on the Torah. It all hinges on a verse from Proverbs (29:23): "A man's pride will humble him, and the lowly spirit will attain honor."
Rabbi Tanhuma bar Abba uses this verse to frame a series of fascinating contrasts. First, we have Adam. You know, the original human. When Adam disobeyed God and ate from the Tree of Knowledge, God gave him an opportunity to repent. But Adam, in his pride, refused. As (Genesis 3:22) tells us, "The Lord God said: Behold, the man has become as one of us, to know good and evil, and now, lest..." Rabbi Abba bar Kahana interprets that "and now" as God's invitation: "Even now, repent and I will accept you." Adam's response? A flat "I do not wish to do so."
Rabbi Shimon ben Lakish adds a particularly striking image: When Adam emerged from judgment, he began cursing and blaspheming! The Midrash (rabbinic interpretive commentary) draws a parallel between the cherubs mentioned after Adam's expulsion from Eden (Genesis 3:24) and the cherubs associated with Sennacherib's blasphemies (Isaiah 37:16). According to this interpretation, Adam's pride led to his downfall, his expulsion from paradise.
And who stands in contrast to Adam? Abraham. Abraham, who famously declared, "I am dust and ashes" (Genesis 18:27). Because of his humility, the Holy One blessed be He called him "The man greatest among the giants" (Joshua 14:15), a title, according to the Alshikh, that elevates him even above Adam. Humility, not arrogance, unlocks true greatness.
The Midrash doesn’t stop there. We get another stark contrast. Remember Pharaoh, who defiantly asked, "Who is the Lord that I will heed His voice...?" (Exodus 5:2)? His pride led to his utter destruction, as (Psalms 136:15) reminds us: "He hurled Pharaoh and his army into the Red Sea."
And who opposed him? Moses, who, even when wielding immense power, remained humble. He tells Pharaoh that ending the plagues is not in his own power, but depends on prayer to God (Exodus 8:5, 9:29). Moses understood that his strength came not from himself, but from a higher source.
Then there's Amalek, who attacked the Israelites "from behind [vayzanev]" (Deuteronomy 25:18). The Midrash interprets vayzanev as a euphemism for attacking them on their "tail," striking at their male organs, cursing and blaspheming, and asking, "Is this what You wanted?" A truly disgusting display of arrogance!
In contrast, Joshua, who defeated Amalek (Exodus 17:13), embodies humility.
Even mountains get in on the act! Tavor and Carmel, in their towering pride, boasted that the Torah should be given on them. But Mount Sinai, which humbled itself, saying, "I am low," was chosen as the place where God revealed the Torah (Exodus 19:20).
Finally, we have Joseph, who, by accepting his brothers' deference, seemed to encourage their subservience. As a result, the Midrash suggests, he was called "bones" even in his lifetime (Genesis 50:25) – a sign of being diminished, incomplete.
And who contrasts with Joseph? Judah, who humbled himself before Joseph on behalf of Benjamin, pleading, "May your servant speak a matter?" (Genesis 44:18) and offering to take Benjamin's place (Genesis 44:33). Rabbi Berekhya HaKohen (a priest) bar Rabbi, citing Rabbi Levi, explains that God rewarded Judah's humility by giving his tribe the honor of presenting their offering first when the Tabernacle was erected. That's why (Numbers 7:12) begins with "The one who presented his offering on the first day…of the tribe of Judah…"
So, what's the takeaway from all these stories? It's a powerful lesson about the nature of true greatness. It's not about boasting or lording power over others. True greatness, the kind that endures, comes from humility, from recognizing our limitations and acknowledging a power greater than ourselves. It's a challenging message, especially in a world that often celebrates ego and self-promotion. But maybe, just maybe, embracing humility is the key to unlocking our own potential for honor and lasting impact.
“The one who presented…” (Numbers 7:12), that is what is written: “A man’s pride will humble him, and the lowly spirit will attain honor” (Proverbs 29:23). Rabbi Tanḥuma bar Abba said: “A man's pride will humble him,” this is Adam the first man. How so? When he violated the command of the Holy One blessed be He and ate from the tree, the Holy One blessed be He sought to have him repent, and He provided him with an opening. Adam did not seek to do so. That is what is written: “The Lord God said: Behold, the man [has become as one of us, to know good and evil, and now, lest] [pen]…” (Genesis 3:22). Rabbi Abba bar Kahana said: What is “and now”? It is, rather, that the Holy One blessed be He said to him: ‘Even now, repent and I will accept you.’ Adam said: ‘I do not wish to do so.’ The Holy One blessed be He said: “And now,” and Adam said: ‘pen, I do not wish to do so.’ Rabbi Shimon ben Lakish said: When Adam emerged from judgment, he began cursing and blaspheming. “Cherubs” is stated here: “He stationed the cherubs east of the Garden of Eden” (Genesis 3:24), and “cherubs” is stated by Sennacherib: “Lord of hosts, God of Israel, who abides over the cherubs” (Isaiah 37:16). Just as there, cursing and blaspheming,15By Sennacherib (see Isaiah 37:17). so, too, here, cursing and blaspheming. That is, “a man’s pride will humble him.” Because he was too haughty vis-à-vis the Holy One blessed be He to repent, He humbled him and banished him from the Garden of Eden. “And the lowly spirit will attain honor,” this is Abraham, who lowered his spirit and said: “I am dust and ashes” (Genesis 18:27). That is why the Holy One blessed be He called him: “The man greatest among the giants” (Joshua 14:15)16See the Alshikh on the verse.; this characterization means greater than Adam the first man. Another matter, “a man's pride will humble him,” this is Pharaoh, who was haughty vis-à-vis Moses and said: “Who is the Lord that I will heed His voice…?” (Exodus 5:2). The Holy One blessed be He humbled him: “He hurled Pharaoh and his army [into the Red Sea]” (Psalms 136:15). “And the lowly spirit will attain honor,” this is Moses; “For when shall I entreat on your behalf…?” (Exodus 8:5), and it says: “Upon my leaving the city, I will spread my hands [to the Lord]” (Exodus 9:29).17In both of these verses, Moses tells Pharaoh that ending the plague does not depend on him; rather, he will pray to the Holy One blessed be He to end the plague in question. Another matter, “a man’s pride,” this is Amalek, who was haughty vis-à-vis the Holy One blessed be He, with his curses and blasphemies, as he would send the foul smell to His nose,18This is a phrase from Ezekiel 8:17; it refers to something done with the intent of insulting God. and he would take the male organ of Israel and cast it upward, cursing and blaspheming, saying: ‘Is this what You wanted?’ That is what is written: “And attacked you from behind [vayzanev]” (Deuteronomy 25:18); they struck them a strike on the tail [zanav].19This is a euphemism for their male organs. “And the lowly spirit will attain honor,” this is Joshua, who killed him, as it is stated: “Joshua weakened Amalek and his people…” (Exodus 17:13). Another matter, “a man’s pride will humble him,” this is Tavor and Carmel, that came from the ends of the earth,20Tavor and Carmel are mountains. See Bereshit Rabba 99:1. haughtily saying: ‘We are high, and upon us, the Holy One blessed be He is giving the Torah.’ “And the lowly spirit will attain honor,” this is Sinai, that humbled itself, saying: ‘I am low.’ As a result, the Holy One blessed be He rested His glory upon it. The Torah was given upon it, and it merited all this honor, just as it says: “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, “a man's pride will humble him,” this is Joseph, who conducted himself with superiority, as his brothers would say before him: “Your servant, our father” (Genesis 43:28), and he would keep silent. That is why he is called “bones” during his lifetime, as it is stated: “And you shall carry up my bones from here” (Genesis 50:25). “And the lowly spirit will attain honor,” this is Judah, who humbled himself before Joseph on behalf of Benjamin: “May your servant speak a matter?” (Genesis 44:18); “for your servant took responsibility for the lad” (Genesis 44:32); “now, please, your servant will remain…” (Genesis 44:33). Rabbi Berekhya HaKohen bar Rabbi said in the name of Rabbi Levi: The Holy One blessed be He said: ‘Judah, you humbled yourself before your brother who is younger than you; as you live, when the Tabernacle will be erected and the tribes will come to present an offering, not one of them will present an offering before you, but rather they will accord you deference, and it is you who will present an offering first.’ That is what is written: “The one who presented his offering on the first day…of the tribe of Judah…”
