Jewish tradition has some pretty insightful things to say about that, especially when it comes to knowledge and humility.
Our story comes from Bereshit Rabbah, a classic midrashic (rabbinic interpretive commentary) text that dives deep into the Book of Genesis. Specifically, we’re looking at section 81. It starts with a verse God says to Jacob: "Arise, ascend to Beit El." Beit El, by the way, means "House of God," a very significant place for Jacob.
But before we get to Jacob, the text quotes (Proverbs 30:32): “If you were demeaned, it is due to arrogance; if you conspired, put hand to mouth.” This verse becomes the springboard for a fascinating discussion between Ben Azzai and Rabbi Akiva.
Ben Azzai takes a hopeful stance. He suggests that if you humble yourself for the sake of Torah – that is, Jewish learning and law – you'll ultimately be elevated through it. And if people slander you? Silence is golden. One person knowing something is bad, but if you start fighting the slander, everyone will hear about it.
Rabbi Akiva, however, offers a sharper perspective. He argues that being demeaned in matters of Torah stems from arrogance. Thinking too highly of your own knowledge can lead to forgetting what you know and feeling embarrassed when you can't answer questions. Ouch. Ever been there? I know I have.
The text then tells a story that vividly illustrates this point. Rabbeinu – which, in this context, refers to Rabbi Yehuda HaNasi, a major figure in Jewish history – was traveling through Simoneya. The people there asked him to provide someone to teach them Bible, Mishna (the core text of the Oral Torah), and to adjudicate their trials.
Rabbeinu sent them Rabbi Levi bar Sisi. Sounds good. Well, the people of Simoneya built a huge platform for him, seated him upon it… and he couldn't answer their questions! They asked him about complicated scenarios related to halitza (a ritual involving a childless widow and her brother-in-law) – specifically, how it's performed if the woman is missing an arm or spits blood. Crickets.
Thinking maybe he was just weak on legal matters, they tried asking him about the meaning of a verse from Daniel (10:21): “However, I will tell you what is recorded in the script of truth”? They pointed out the apparent contradiction: if it's truth, why is it "recorded," implying something temporary? Again, Rabbi Levi bar Sisi had no answer.
Utterly distressed, he went back to Rabbeinu, who, after hearing the questions, revealed that Rabbi Levi actually knew the answers! When asked why he hadn’t responded in Simoneya, Rabbi Levi admitted it was because the grand platform had made him arrogant, and as a result, he couldn’t articulate the Torah he knew. The text then pointedly brings back (Proverbs 30:32): “If you were demeaned, it is due to arrogance.”
There's more wisdom packed into this section of Bereshit Rabbah. We also find the views of Rabbi Abba bar Kahana, who says it's better to keep a good intention to yourself than to voice it and then fail to act on it. Why? Because if you vow to do something good and don't follow through, you're punished (Etz Yosef).
Rabbi Yudan chimes in, suggesting that fulfilling a vow should be as close to your mouth as your hand is, meaning you should act on it quickly. The Rabbis add that just as your hand precedes your mouth when eating, you should already have the means to fulfill a vow when you make it.
Then, the text circles back to Jacob. Because he delayed fulfilling a vow, his "ledger was scrutinized" – meaning he faced difficulties. God tells him, “Arise, ascend to Beit El… and make there an altar.” Rabbi Abba bar Kahana interprets this as a critique: Jacob made a vow in a time of trouble but neglected it when things got better. Rabbi Levi adds a vivid metaphor: "When your sieve is blocked, bang on it" – meaning that if you forget a vow, suffering will remind you.
God essentially tells Jacob that he’s acting like Esau, who makes vows and doesn't keep them.
So, what’s the takeaway here? Perhaps it’s a reminder that true wisdom isn't just about accumulating knowledge. It's about humility, about recognizing that our understanding is always incomplete. And maybe, just maybe, it's about being careful about the promises we make, both to ourselves and to others, and striving to fulfill them. It's a potent reminder that our actions, or lack thereof, have consequences, and that integrity and humility are the cornerstones of a meaningful life.
“God said to Jacob: Arise, ascend to Beit El.” “If you were demeaned, it is due to arrogance [behitnaseh]; if you conspired [zamota], put hand to mouth” (Proverbs 30:32). Ben Azzai and Rabbi Akiva, Ben Azzai says: If you demean yourself for matters of Torah, ultimately, you will be exalted [lehitnaseh] through them. If [others] conspired to slander you, place hand to mouth;3Be silent and it will stop. one knows, two do not know.4If you are silent, most people will not hear of it; if you engage in a battle against the slanderers, everyone will hear of it. Rabbi Akiva says: What caused you to be demeaned in matters of Torah? It is because you exalted yourself through them.5You sought to exalt yourself with your Torah knowledge. Consequently, you forgot some of that knowledge, and were embarrassed when you were not able to answer the questions posed to you (Etz Yosef). Rabbeinu6Rabbi Yehuda HaNasi. was passing through Simoneya and the people of Simoneya went out to greet him. They said to him: ‘Rabbi, provide us with someone who will teach us Bible, teach us Mishna, and adjudicate our trials.’ He provided them with Rabbi Levi bar Sisi. They built a large platform and seated him upon it, but he was unable to articulate matters of Torah. They asked him three questions. They said to him: ‘A yevama without an arm, how does she perform ḥalitza?’7Part of the ceremony of ḥalitza involves her removing her brother-in-law’s shoe. He did not answer them. ‘If she spit blood, what is the law?’8Spitting is another part of the ḥalitza ceremony. He did not answer them at all. They said: ‘Perhaps he is not expert in Talmud, but, he is expert in aggada. Let us ask him verses.’ They said to him: ‘What is [the meaning of] that which is written: “However, I will tell you] what is recorded in the script of truth”? (Daniel 10:21). If truth, why recorded, and if recorded, why truth?’9The term recorded, [rashum], implies something that is written casually and in a temporary manner, and may be erased. But if it is true, it should be written in a permanent manner (Etz Yosef). He did not answer them. When he saw his own great distress, he awoke early in the morning and went to Rabbeinu. [Rabbeinu] said to him: ‘What did the people of Simoneya do to you?’ He said to him: ‘Do not remind me of my distress. They asked me three questions and I was unable to answer them.’ He said to him: ‘What are they?’ He said to him: ‘A woman without an arm, how does she perform ḥalitza?’ He said to him: ‘Did you not know how to answer?’ He said to him: ‘Yes, [I know the answer, she may perform ḥalitza] even with her teeth, and even with her body.’ [He told Rabbeinu the second question:] ‘If she spits blood, what is the law?’ He said to him: ‘Did you not know how to answer?’ He said to him: ‘[I know the answer,] even if there was a scintilla of spittle in it, it is valid, but if not, it is not valid.’ [He told Rabbeinu the third question:] ‘“However, I will tell you what is recorded in the script of truth” (Daniel 10:21). If truth, why recorded, and if recorded, why truth?’ He said to him: ‘Did you not know how to answer?’ He said to him: ‘It is recorded before the edict has been decreed; it is truth after the edict has been decreed. What is the seal of the Holy One blessed be He? Rabbeinu said in the name of Rabbi Reuven: Truth [emet]. What is emet? Reish Lakish said: Alef is the first of the letters, mem in the middle, tav at the end, based on the verse: “I am first and I am last…”’ (Isaiah 44:6). [Rabbeinu] said to him: ‘Why did you not answer them as you answered me?’ He said to him: ‘They prepared a great platform and seated me upon it. I became arrogant and I was unable to articulate matters of Torah.’ This verse was read in his regard: “If you were demeaned, it is due to arrogance” (Proverbs 30:32). Rabbi Abba bar Kahana said: If you thought in your heart to perform a mitzva, but you did not perform it, it would have been preferable for you to place a muzzle on your mouth and not articulate it.10If one vows to fulfill a mitzva or a positive act and does not do so, one is punished. It is better therefore to leave one’s intentions unarticulated. Rabbi Yudan said: Just as your hand is adjacent to your mouth, so, [the fulfillment of] your vow should be adjacent to your mouth.11One may take a vow, but should be careful to fulfill it right away. The Rabbis say: Just as your hand precedes your mouth, so, your vow should be before your mouth.12One first takes food in one’s hand and then places it in one’s mouth. Similarly, one should already have the means to fulfill a vow at the time one takes the vow. Know that it is so, as Jacob our patriarch, because he delayed his vow, his ledger was scrutinized,13He suffered many difficulties as a result. as it is stated: “God14The name "God" is understood by the Sages to refer to God when He acts with the attribute of justice. This is in contrast to the name “Lord” which refers to God when He acts with compassion. said to Jacob: Arise, ascend to Beit El, and settle there, and make there an altar” (Genesis 35:1). Rabbi Abba bar Kahana said: In times of trouble – a vow; in times of relief – it is swept away.15He interprets the verse as criticizing Jacob for taking a vow in his time of need, and neglecting to fulfill it when he experienced relief from his troubles. Rabbi Levi said: When your sieve is blocked, bang on it.16This is a metaphor, meant to express that if one forgets to fulfill his vow, one experiences suffering until remembering to do so (Yefeh To’ar). The Holy One blessed be He said to him: ‘Jacob, you have forgotten your vow: “Arise, ascend to Beit El” – to the house of God [beit El], “and make there an altar to the God who appeared to you [when you fled from Esau your brother],” and if you do not do so, you are like Esau. Just as Esau vows and does not fulfill, so, you vow and do not fulfill.’
