Meriting, discovering, embracing true kingship

Our Sages, in Tosefta Berachot 4:17-18, ask a fundamental question: “Why did Yehudah merit kingship?” After all, each of the brothers was great in his own way; why, then, was Yehudah and his tribe permanently given the mantel of leadership?

One answer offered by the Tosefta is, “Because of his anavah (humility).” He calls himself a “servant” no less than four times, and even offers to become Yosef’s slave — all in an effort to save Benyamin from servitude.

Midrash Bamidbar Rabbah 13:3 focuses upon Yehudah’s anavah and declares this to be the rationale for his tribe’s subsequent position of glory and honor.

We live in an age where ga’avah (arrogance) is the rule, and humility is the exception. In truth, the single greatest barrier to authentic anavah is ga’avah, since it blinds us to the consequences of our actions and beguiles us into believing we are superior to others.

As such, the Ramban, in his famous Iggeret HaRamban, warns us against this negative middah:

And now, my son, understand and observe that whoever feels that he is greater than others is rebelling against the Kingship of Hashem, because he is adorning himself with His garments, as it is written, “Hashem reigns, He wears clothes of pride.”

Next, the Ramban notes that whether it is wealth, honor, or wisdom — everything is a gift from the Almighty:

Why should one feel proud? Is it because of wealth? Hashem makes one poor or rich (Sefer Shmuel I:2:7). Is it because of honor? It belongs to Hashem, as we read, “Wealth and honor come from You” (Divrei Hayamim I:29:12). So how could one adorn himself with Hashem’s honor? And one who is proud of his wisdom surely knows that Hashem “takes away the speech of assured men and reasoning from the sages” (Sefer Iyov 12:20). So we see that everyone is the same before Hashem, since with His anger He lowers the proud and when He wishes He raises the low.

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Herein the Ramban is teaching us that greatness comes from G-d alone. How, then, can we avoid the pitfalls of ga’avah and, like Yehudah, live lives infused with anavah? Fortunately, the Ramban addresses this question:

In all your actions, words, and thoughts, always regard yourself as standing before Hashem, with His Schechinah [Divine Presence] above you, for His glory fills the whole world. Speak with fear and awe, as a slave standing before his master. Act with restraint in front of everyone. When someone calls you, don’t answer loudly, but gently and softly, as one who stands before his master.

In short, when we truly feel ourselves to be in G-d’s presence, we naturally act with humility before Him — and with restraint and dignity toward others.

In my estimation, Yehudah had a powerful sense of the Almighty’s presence in his life, and very often felt the gentle “touch” of the Schechinah upon his shoulder. Accordingly, anavah came naturally to him. Little wonder, then, that his descendant and future king of Israel, Dovid HaMelech would one day proclaim to the world: “Sheviti Hashem l’negdi tamid (I have placed Hashem before me constantly)” (Sefer Tehillim 16:8).

With Hashem’s help, may we try to emulate Yehudah and recognize the Almighty’s unceasing presence in our lives, so that we, too, may reject ga’avah, embrace anavah, and act with abiding respect toward each other. V’chane yihi ratzon.