Hitting the Right Note on Humility
Vayishlach - Yud Tes Kislev
This week I was asked the following question about the Trop (cantillation notes) in the Parsha.
Yaakov opens his prayer to Hashem before facing Eisav, with the word Katonti - I have become diminished or small. Rashi explains that Yaakov was worried that his merits may have been diminished because of all of the kindnesses that Hashem had shown to him in the past. He was worried that he would no longer have sufficient merits to be spared from the hand of Eisav and that perhaps his sins would make him vulnerable.
I was asked, if Katonti is an expression of humility, why is it read with such an exuberant Trop that seems to convey the opposite meaning. He was referring to the Trop of “Azla Geresh” which is a very pronounced note that has an “ascending” melody.
When I started to research the Trop on this word, I quickly discovered that it is no simple matter at all. There are different transcriptions of the Mesorah and whilst many of them have the “Azla Geresh” which is the prevalent Minhag, there are versions, dating back centuries, that have the word Katonti with the Trop “Revii”.
In contrast to the flamboyant “Azla Geresh”, the “Revii” is a more simple Trop. And unlike the “Azla Geresh” that “ascends”, the tune of the “Revii” “descends”. This would be a more fitting Trop for the meaning of the word Katonti.
So why do we use the “Azla Geresh”?
Some suggest that the divergent Mesorahs reflect an argument in the Midrash Rabbah on the word Katonti. According to Rabbi Abba bar Kahana, Yaakov was saying that he had never been worthy of deserving of Hashem’s kindnesses. Rabbi Levi understands that Yaakov was saying that whilst he was deserving and worthy of Hashem’s kindness, he was concerned that maybe the credit of his merits had already been “used up” with the past kindnesses that he had received.
Rabbi Abba’s interpretation is one of total and complete humility, making the Revii more appropriate. According to Rabbi Levi’s explanation, Yaakov is still recognising his merits and worthiness, which may be justification for the Revii.
On a more philosophical note, perhaps the “Azla Geresh” is alluding to the perspective of the Zohar on the attribute of humility. In Parshas Chayei Sarah, the Zohar teaches that “one who is small (זעיר) is really great (רב) and one who is great is really small.” The Zohar adds that one who makes themselves small in this world, how great and elevated will they be in the World to Come.
In our worldly perspective, we see humility as a sign of meekness. But in truth, far from being lowly, humility is true greatness.
In Kabbalistic thought, the Sefira of Malchus is a paradox. Malchus is associated with the trait of humility. Malchus is likened to the moon, the smaller of the two luminaries, which does not produce its own light, but merely reflects the light of the sun. Yet, Malchus means kingship, reflecting the ultimate power and authority.
The teachings of Chassidus explain that these are not contradictory at all. Humility means to surrender ourselves to Hashem. This is also referred to as Bittul, self-negation. When we surrender ourselves to Hashem, we become conduits for His infinite greatness and power. The more surrendered we are, the greater Hashem’s light shines within us. This in turn is not a contradiction to humility, because one does not see their power and strength as their own.
This week we will be celebrating Yud Tes Kislev, the day on which the Alter Rebbe was released from Czarist imprisonment, having been slandered by fellow Jews who opposed the ways of Chassidus.
After his liberation, the Alter Rebbe penned a letter to his Chassidim, beginning with the word “Katonti” and addressing its message. He writes that with every kindness that Hashem does for us, it should make us smaller; to become more humbled. Hashem’s kindnesses are an expression of Him drawing us closer. A paradigm of the realm of holiness is that the closer one is to Hashem, the more insignificant (Batel) they should be.
As such, after experiencing Hashem draw them close to Him through this salvation, “they should not become haughty over their brothers… rather they should humble their spirits and hearts before every person…”.
Perhaps this is the deeper allusion in the elevated note of the “Azla Geresh” on Katonti; that our humility comes from being elevated by Hashem and that the more humbled we are to Him, the more His Power and Greatness will shine within us.
Yaakov opens his prayer to Hashem before facing Eisav, with the word Katonti - I have become diminished or small. Rashi explains that Yaakov was worried that his merits may have been diminished because of all of the kindnesses that Hashem had shown to him in the past. He was worried that he would no longer have sufficient merits to be spared from the hand of Eisav and that perhaps his sins would make him vulnerable.
I was asked, if Katonti is an expression of humility, why is it read with such an exuberant Trop that seems to convey the opposite meaning. He was referring to the Trop of “Azla Geresh” which is a very pronounced note that has an “ascending” melody.
When I started to research the Trop on this word, I quickly discovered that it is no simple matter at all. There are different transcriptions of the Mesorah and whilst many of them have the “Azla Geresh” which is the prevalent Minhag, there are versions, dating back centuries, that have the word Katonti with the Trop “Revii”.
In contrast to the flamboyant “Azla Geresh”, the “Revii” is a more simple Trop. And unlike the “Azla Geresh” that “ascends”, the tune of the “Revii” “descends”. This would be a more fitting Trop for the meaning of the word Katonti.
So why do we use the “Azla Geresh”?
Some suggest that the divergent Mesorahs reflect an argument in the Midrash Rabbah on the word Katonti. According to Rabbi Abba bar Kahana, Yaakov was saying that he had never been worthy of deserving of Hashem’s kindnesses. Rabbi Levi understands that Yaakov was saying that whilst he was deserving and worthy of Hashem’s kindness, he was concerned that maybe the credit of his merits had already been “used up” with the past kindnesses that he had received.
Rabbi Abba’s interpretation is one of total and complete humility, making the Revii more appropriate. According to Rabbi Levi’s explanation, Yaakov is still recognising his merits and worthiness, which may be justification for the Revii.
On a more philosophical note, perhaps the “Azla Geresh” is alluding to the perspective of the Zohar on the attribute of humility. In Parshas Chayei Sarah, the Zohar teaches that “one who is small (זעיר) is really great (רב) and one who is great is really small.” The Zohar adds that one who makes themselves small in this world, how great and elevated will they be in the World to Come.
In our worldly perspective, we see humility as a sign of meekness. But in truth, far from being lowly, humility is true greatness.
In Kabbalistic thought, the Sefira of Malchus is a paradox. Malchus is associated with the trait of humility. Malchus is likened to the moon, the smaller of the two luminaries, which does not produce its own light, but merely reflects the light of the sun. Yet, Malchus means kingship, reflecting the ultimate power and authority.
The teachings of Chassidus explain that these are not contradictory at all. Humility means to surrender ourselves to Hashem. This is also referred to as Bittul, self-negation. When we surrender ourselves to Hashem, we become conduits for His infinite greatness and power. The more surrendered we are, the greater Hashem’s light shines within us. This in turn is not a contradiction to humility, because one does not see their power and strength as their own.
This week we will be celebrating Yud Tes Kislev, the day on which the Alter Rebbe was released from Czarist imprisonment, having been slandered by fellow Jews who opposed the ways of Chassidus.
After his liberation, the Alter Rebbe penned a letter to his Chassidim, beginning with the word “Katonti” and addressing its message. He writes that with every kindness that Hashem does for us, it should make us smaller; to become more humbled. Hashem’s kindnesses are an expression of Him drawing us closer. A paradigm of the realm of holiness is that the closer one is to Hashem, the more insignificant (Batel) they should be.
As such, after experiencing Hashem draw them close to Him through this salvation, “they should not become haughty over their brothers… rather they should humble their spirits and hearts before every person…”.
Perhaps this is the deeper allusion in the elevated note of the “Azla Geresh” on Katonti; that our humility comes from being elevated by Hashem and that the more humbled we are to Him, the more His Power and Greatness will shine within us.