Humility and Anavah in Jewish Teaching

וְהָאִ֥ישׁ מֹשֶׁ֖ה עָנָ֣ו מְאֹ֑ד מִכֹּל֙ הָֽאָדָ֔ם אֲשֶׁ֖ר עַל־פְּנֵ֥י הָאֲדָמָֽה׃ {ס}

Now Moses himself was very humble, more so than any other human being on earth.

יִרְאַ֣ת יְ֭הֹוָה מוּסַ֣ר חׇכְמָ֑ה וְלִפְנֵ֖י כָב֣וֹד עֲנָוָֽה׃

The fear of GOD is the discipline of wisdom; Humility precedes honor.

שִׁ֥יר הַֽמַּעֲל֗וֹת לְדָ֫וִ֥ד יְהֹוָ֤ה ׀ לֹא־גָבַ֣הּ לִ֭בִּי וְלֹא־רָמ֣וּ עֵינַ֑י וְלֹֽא־הִלַּ֓כְתִּי ׀ בִּגְדֹל֖וֹת וּבְנִפְלָא֣וֹת מִמֶּֽנִּי׃ אִם־לֹ֤א שִׁוִּ֨יתִי ׀ וְדוֹמַ֗מְתִּי נַ֫פְשִׁ֥י כְּ֭גָמֻל עֲלֵ֣י אִמּ֑וֹ כַּגָּמֻ֖ל עָלַ֣י נַפְשִֽׁי׃

A song of ascents. Of David. O ETERNAL One, my heart is not proud nor my look haughty; I do not aspire to great things or to what is beyond me; but I have taught myself to be contented like a weaned child with its mother; like a weaned child am I in my mind.

רַבִּי יוֹחָנָן בָּתַר דִּמְסַיֵּים צְלוֹתֵיהּ אָמַר הָכִי: ״יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהֵינוּ, שֶׁתָּצִיץ בְּבׇשְׁתֵּנוּ, וְתַבִּיט בְּרָעָתֵנוּ, וְתִתְלַבֵּשׁ בְּרַחֲמֶיךָ, וְתִתְכַּסֶּה בְּעֻזֶּךָ, וְתִתְעַטֵּף בַּחֲסִידוּתֶךָ, וְתִתְאַזֵּר בַּחֲנִינוּתֶךָ, וְתָבֹא לְפָנֶיךָ מִדַּת טוּבְךָ וְעִנְוְתָנוּתֶךְ״.

Similarly, the Gemara recounts that after Rabbi Yoḥanan concluded his prayer, he said the following additional prayer: May it be Your will, Lord our God, that You look upon our shame and behold our plight, that You clothe Yourself in Your mercy, and cover Yourself with Your might, that You wrap Yourself in Your loving-kindness, and gird Yourself with Your grace, and may Your attributes of goodness and humility come before You.

רַבִּי טַרְפוֹן אַשְׁכְּחֵיהּ הָהוּא גַּבְרָא בִּזְמַן שֶׁהוּקְפְּלוּ הַמַּקְצוּעוֹת דְּקָאָכֵיל. אַחֲתֵיהּ בְּשַׂקָּא וְשַׁקְלֵיהּ וְאַמְטְיֵיהּ לְמִשְׁדֵּיהּ בְּנַהֲרָא. אָמַר לוֹ: אוֹי לוֹ לְטַרְפוֹן שֶׁזֶּה הוֹרְגוֹ! שְׁמַע הָהוּא גַּבְרָא שַׁבְקֵיהּ וַעֲרַק. אָמַר רַבִּי אֲבָהוּ מִשּׁוּם רַבִּי חֲנַנְיָה בֶּן גַּמְלִיאֵל: כׇּל יָמָיו שֶׁל אוֹתוֹ צַדִּיק הָיָה מִצְטַעֵר עַל דָּבָר זֶה, אָמַר: אוֹי לִי שֶׁנִּשְׁתַּמַּשְׁתִּי בְּכִתְרָהּ שֶׁל תּוֹרָה. וְרַבִּי טַרְפוֹן, כֵּיוָן דְּכִי אָכֵיל דְּהוּקְפְּלוּ רוֹב הַמַּקְצוּעוֹת הֲוָה, אַמַּאי צַעֲרֵיהּ הָהוּא גַּבְרָא? מִשּׁוּם דְּהָהוּא הֲווֹ גָּנְבִי לֵיהּ עִנְבֵי כּוּלַּהּ שַׁתָּא, וְכֵיוָן דְּאַשְׁכְּחֵיהּ לְרַבִּי טַרְפוֹן סָבַר: הַיְינוּ דְּגַנְבַן. אִי הָכִי אַמַּאי צַיעַר נַפְשֵׁיהּ? מִשּׁוּם דְּרַבִּי טַרְפוֹן עָשִׁיר גָּדוֹל הֲוָה, וַהֲוָה לֵיהּ לְפַיְּיסוֹ בְּדָמִים. תַּנְיָא: ״לְאַהֲבָה אֶת ה׳ אֱלֹהֶיךָ לִשְׁמוֹעַ בְּקֹלוֹ וּלְדׇבְקָה בוֹ״, שֶׁלֹּא יֹאמַר אָדָם: אֶקְרָא שֶׁיִּקְרָאוּנִי ״חָכָם״, אֶשְׁנֶה שֶׁיִּקְרָאוּנִי ״רַבִּי״, אֲשַׁנֵּן שֶׁאֶהְיֶה זָקֵן וְאֵשֵׁב בִּישִׁיבָה. אֶלָּא לְמַד מֵאַהֲבָה, וְסוֹף הַכָּבוֹד לָבֹא. שֶׁנֶּאֱמַר: ״קׇשְׁרֵם עַל אֶצְבְּעֹתֶיךָ כׇּתְבֵם עַל לוּחַ לִבֶּךָ״. וְאוֹמֵר: ״דְּרָכֶיהָ דַרְכֵי נוֹעַם״, וְאוֹמֵר: ״עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר״.

The Gemara relates another incident: A certain man found Rabbi Tarfon eating figs from his field at the time when most of the knives had been set aside. He placed Rabbi Tarfon in a sack, lifted him up, and carried him to throw him into the river. Rabbi Tarfon said to him: Woe to Tarfon, for this man is killing him. When that man heard that he was carrying the great Rabbi Tarfon, he left him and fled. Rabbi Abbahu said in the name of Rabbi Ḥananya ben Gamliel: All the days of that righteous man, Rabbi Tarfon, he was distressed over this matter, saying: Woe is me, for I made use of the crown of Torah, as Rabbi Tarfon was only released out of respect for his Torah learning. The Gemara returns to the incident involving Rabbi Tarfon. And in the case of Rabbi Tarfon, since he was eating during the time when most of the knives had been set aside, why did that man trouble him? The Gemara explains: It was because someone had been stealing grapes from that man all year, and when he found Rabbi Tarfon he thought: This is the one who stole from me the entire year. The Gemara asks: If so, why did Rabbi Tarfon berate himself? Clearly he was justified in saving himself. The Gemara answers: Since Rabbi Tarfon was very wealthy, he should have sought to appease him with money in order to save himself, rather than relying on his status as a Torah scholar. Apropos the story of Rabbi Tarfon’s regret for gaining personal benefit from his status as a Torah scholar, the Gemara cites similar teachings. It is taught in a baraita: The verse states: “To love the Lord your God, to listen to His voice, and to cleave to Him” (Deuteronomy 30:20). This verse indicates that a person should not say: I will read the written Torah so that they will call me a Sage; I will study Mishna so that they will call me Rabbi; I will review my studies so that I will be an Elder and will sit in the academy. Rather, learn out of love, as the verse states: “To love the Lord your God.” And the honor will eventually come of its own accord, as it is stated: “Bind them upon your fingers; write them on the tablet of your heart” (Proverbs 7:3), and it states: “Its ways are ways of pleasantness, and all its paths are peace” (Proverbs 3:17), and it states: “It is a tree of life to those who grasp it; happy is everyone who holds it fast” (Proverbs 3:17). Consequently, one who studies in order to master Torah for its own sake, as reflected in the verse “bind them upon your fingers,” will eventually merit pleasantness, peace, and happiness.

רָבָא בָּתַר צְלוֹתֵיהּ אָמַר הָכִי: ״אֱלֹהַי, עַד שֶׁלֹּא נוֹצַרְתִּי אֵינִי כְּדַאי, וְעַכְשָׁיו שֶׁנּוֹצַרְתִּי כְּאִלּוּ לֹא נוֹצַרְתִּי. עָפָר אֲנִי בְּחַיַּי, קַל וָחוֹמֶר בְּמִיתָתִי, הֲרֵי אֲנִי לְפָנֶיךָ כִּכְלִי מָלֵא בּוּשָׁה וּכְלִימָּה. יְהִי רָצוֹן מִלְּפָנֶיךָ ה׳ אֱלֹהַי, שֶׁלֹּא אֶחֱטָא עוֹד, וּמַה שֶּׁחָטָאתִי לְפָנֶיךָ מָרֵק בְּרַחֲמֶיךָ הָרַבִּים, אֲבָל לֹא עַל יְדֵי יִסּוּרִין וָחֳלָאִים רָעִים״. וְהַיְינוּ וִידּוּי דְרַב הַמְנוּנָא זוּטֵי בְּיוֹמָא דְכִפּוּרֵי. מַרְגְּלָא בְּפוּמֵּיהּ דְּרָבָא: תַּכְלִית חָכְמָה — תְּשׁוּבָה וּמַעֲשִׂים טוֹבִים, שֶׁלֹּא יְהֵא אָדָם קוֹרֵא וְשׁוֹנֶה וּבוֹעֵט בְּאָבִיו וּבְאִמּוֹ וּבְרַבּוֹ וּבְמִי שֶׁהוּא גָּדוֹל מִמֶּנּוּ בְּחָכְמָה וּבְמִנְיָן, שֶׁנֶּאֱמַר: ״רֵאשִׁית חָכְמָה יִרְאַת ה׳ שֵׂכֶל טוֹב לְכָל עוֹשֵׂיהֶם״. ״לָעוֹשִׂים״ לֹא נֶאֱמַר, אֶלָּא ״לְעוֹשֵׂיהֶם״ — לָעוֹשִׂים לִשְׁמָהּ וְלֹא לָעוֹשִׂים שֶׁלֹּא לִשְׁמָהּ. וְכָל הָעוֹשֶׂה שֶׁלֹּא לִשְׁמָהּ, נוֹחַ לוֹ שֶׁלֹּא נִבְרָא.

After his prayer, Rava said the following: My God, before I was created I was worthless, and now that I have been created it is as if I had not been created, I am no more significant. I am dust in life, all the more so in my death. I am before You as a vessel filled with shame and humiliation. Therefore, may it be Your will, Lord my God, that I will sin no more, and that those transgressions that I have committed, cleanse in Your abundant mercy; but may this cleansing not be by means of suffering and serious illness, but rather in a manner I will be able to easily endure. And this is the confession of Rav Hamnuna Zuti on Yom Kippur. Rava was wont to say: The objective of Torah wisdom is to achieve repentance and good deeds; that one should not read the Torah and study mishna and become arrogant and spurn his father and his mother and his teacher and one who is greater than he in wisdom or in the number of students who study before him, as it is stated: “The beginning of wisdom is fear of the Lord, a good understanding have all who fulfill them” (Psalms 111:10). It is not stated simply: All who fulfill, but rather: All who fulfill them, those who perform these actions as they ought to be performed, meaning those who do such deeds for their own sake, for the sake of the deeds themselves, not those who do them not for their own sake. Rava continued: One who does them not for their own sake, it would have been preferable for him had he not been created.

״וְאֶת דַּכָּא וּשְׁפַל רוּחַ״. רַב הוּנָא וְרַב חִסְדָּא, חַד אָמַר: אִתִּי דַּכָּא, וְחַד אָמַר: אֲנִי אֶת דַּכָּא. וּמִסְתַּבְּרָא כְּמַאן דְּאָמַר אֲנִי אֶת דַּכָּא, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִנִּיחַ כׇּל הָרִים וּגְבָעוֹת, וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי וְלֹא גָּבַהּ הַר סִינַי לְמַעְלָה. אָמַר רַב יוֹסֵף: לְעוֹלָם יִלְמַד אָדָם מִדַּעַת קוֹנוֹ, שֶׁהֲרֵי הַקָּדוֹשׁ בָּרוּךְ הוּא הִנִּיחַ כׇּל הָרִים וּגְבָעוֹת, וְהִשְׁרָה שְׁכִינָתוֹ עַל הַר סִינַי. וְהִנִּיחַ כׇּל אִילָנוֹת טוֹבוֹת, וְהִשְׁרָה שְׁכִינָתוֹ בַּסְּנֶה.

The Gemara continues the discussion of arrogance, and its converse, humility. The verse states: “For thus says the High and Lofty One that inhabits eternity, whose name is Holy: I dwell in the high and holy place, also with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). Rav Huna and Rav Ḥisda offered differing interpretations of this verse. One says that the verse means: Together with Me is the person who is contrite and humble. In other words, God elevates the humble. And one says that the verse means: I, God, descend, and am found together with the person who is contrite and humble. The Gemara comments on this: And it stands to reason that the meaning of the verse is like the one who says: I am with the contrite person, as the Holy One, Blessed be He, disregarded all of the mountains and hills, and rested His Divine Presence on the lowly Mount Sinai, and He did not choose to raise Mount Sinai up toward Him. God chose to give the Torah on Mount Sinai, as it was a symbol of humility due to its lack of height, and He lowered His Divine Presence, as it were, to the mountain. Rav Yosef says: A person should always learn proper behavior from the wisdom of his Creator, as the Holy One, Blessed be He, disregarded all of the mountains and hills and rested His Divine Presence on the lowly Mount Sinai. And similarly, when appearing to Moses, He disregarded all of the beautiful trees and rested His Divine Presence on the bush (Exodus 3:2).

אָמַר רַבִּי אַבָּא אָמַר שְׁמוּאֵל: שָׁלֹשׁ שָׁנִים נֶחְלְקוּ בֵּית שַׁמַּאי וּבֵית הִלֵּל, הַלָּלוּ אוֹמְרִים: הֲלָכָה כְּמוֹתֵנוּ, וְהַלָּלוּ אוֹמְרִים: הֲלָכָה כְּמוֹתֵנוּ. יָצְאָה בַּת קוֹל וְאָמְרָה: אֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים הֵן, וַהֲלָכָה כְּבֵית הִלֵּל. וְכִי מֵאַחַר שֶׁאֵלּוּ וָאֵלּוּ דִּבְרֵי אֱלֹהִים חַיִּים, מִפְּנֵי מָה זָכוּ בֵּית הִלֵּל לִקְבּוֹעַ הֲלָכָה כְּמוֹתָן? מִפְּנֵי שֶׁנּוֹחִין וַעֲלוּבִין הָיוּ, וְשׁוֹנִין דִּבְרֵיהֶן וְדִבְרֵי בֵּית שַׁמַּאי, וְלֹא עוֹד אֶלָּא שֶׁמַּקְדִּימִין דִּבְרֵי בֵּית שַׁמַּאי לְדִבְרֵיהֶן.

Rabbi Abba said that Shmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The halakha is in accordance with our opinion, and these said: The halakha is in accordance with our opinion. Ultimately, a Divine Voice emerged and proclaimed: Both these and those are the words of the living God. However, the halakha is in accordance with the opinion of Beit Hillel. The Gemara asks: Since both these and those are the words of the living God, why were Beit Hillel privileged to have the halakha established in accordance with their opinion? The reason is that they were agreeable and forbearing, showing restraint when affronted, and when they taught the halakha they would teach both their own statements and the statements of Beit Shammai. Moreover, when they formulated their teachings and cited a dispute, they prioritized the statements of Beit Shammai to their own statements, in deference to Beit Shammai.

רַבִּי לְוִיטָס אִישׁ יַבְנֶה אוֹמֵר, מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ, שֶׁתִּקְוַת אֱנוֹשׁ רִמָּה.

Rabbi Levitas a man of Yavneh said: be exceeding humble spirit, for the end of man is the worm.

וּפֵרוּשׁ הַמְגַלֶּה פָּנִים בַּתּוֹרָה – הָאִישׁ אֲשֶׁר הֵעֵז פָּנָיו לְדַבֵּר עַל הַתּוֹרָה דְּבָרִים אֲשֶׁר לֹא כֵן. וְאוֹמֵר חִנָּם נִכְתְּבוּ בַּתּוֹרָה אֵלֶּה הַפְּסוּקִים וְסִפּוּרוֹת הָעִנְיָנִים הָאֵלֶּה. וּמִגַּאֲוָתוֹ וּגְאוֹנוֹ אוֹמֵר בְּלִבּוֹ. כִּי אַחַר שֶׁאֵין יָדוֹ מַשֶּׂגֶת לָבוֹא עַד תְּכוּנַת טַעַם הַדְּבָרִים. כִּי אֵין סֵתֶר לָמוֹ. וְנֶאֱמַר (דברים ל"ב:מ"ז) כִּי לֹא דָבָר רֵק הוּא מִכֶּם. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (תלמוד ירושלמי סוכה ד׳:א׳) אִם רֵק הוּא, מִכֶּם. שֶׁאֵינְכֶם יוֹדְעִים לְפָרֵשׁ טַעַם הַדָּבָר. וְכֵן כָּל הָעוֹזֵב דָּבָר אֶחָד מִדִּבְרֵי הַתּוֹרָה וְלֹא יוֹדֶה עָלָיו הִנֵּה זֶה מְגַלֶּה פָּנִים בַּתּוֹרָה. כְּגוֹן הָאוֹמֵר מָה הוֹעִילוּ אֶצְלֵנוּ לוֹמְדֵי הַתּוֹרָה. אִם חָכְמוּ חָכְמוּ לְנַפְשָׁם וְלֹא נַחֲלָה לָנוּ בִּשְׂכָרָם. וְהִנֵּה כִּחֲשׁוּ בַּמֶּה שֶׁכָּתוּב בַּתּוֹרָה (בראשית י"ח:כ"ו) וְנָשָׂאתִי לְכָל הַמָּקוֹם בַּעֲבוּרָם. וְזֶה שֶׁאָמְרוּ זַ"ל (סנהדרין צט:) כִּי הַמְבַזֶּה תַּלְמִידֵי חֲכָמִים הוּא בּוֹזֶה דְּבַר ה' וְאֵין לוֹ חֵלֶק לָעוֹלָם הַבָּא. יֵשׁ לַדָּבָר שֹׁרֶשׁ בַּשֵּׂכֶל וְעִקַּר בַּמֶּחְקָר. וְהִנֵּה אֲנַחְנוּ מַצִּיעִים לָעִנְיָן טוּב טַעַם וָדַעַת. אָמַר שְׁלֹמֹה הַמֶּלֶךְ עָלָיו הַשָּׁלוֹם (משלי ג':ל"ה) כָּבוֹד חֲכָמִים יִנְחָלוּ וּכְסִילִים מֵרִים קָלוֹן. עִנְיַן קָלוֹן אִישׁ קָלוֹן. וְכֵן (תהילים ק"ט:ד') וַאֲנִי תְּפִלָּה אִישׁ תְּפִלָּה. (ירמיהו ט':ה') שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּתוֹךְ אַנְשֵׁי מִרְמָה, פֵּרוּשׁ – הָאִישׁ הַנִּקְלֶה וְהַנָּבָל מֵרִים כְּסִילִים וּמְכַבֵּד וּמְשַׁבֵּחַ אוֹתָם. כִּי יֵשׁ בִּכְבוֹד הַחֲכָמִים וְהַיְּשָׁרִים תּוֹעָלוֹת גְּדוֹלוֹת. וּבִכְבוֹד הַכְּסִילִים וְהָרְשָׁעִים מִכְשׁוֹלִים רַבִּים וַעֲצוּמִים כִּי בְּהִתְהַדֵּר הַחֲכָמִים וּבְתִתָּם עֶלְיוֹנִים. דִּבְרֵיהֶם נִשְׁמָעִים. וְיִלָּווּ עֲלֵיהֶם הָעָם כֻּלּוֹ וְיִדְּמוּ לְמֹעֲצוֹתָם. וְהַשֵּׁנִית. בִּרְאוֹת בְּנֵי אָדָם אֶת כָּל כְּבוֹדָם יִלְמְדוּ לֶקַח לִנְחֹל כָּבוֹד וְתִרְבֶּה הַדַּעַת. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (פסחים נ:) לְעוֹלָם יַעֲסֹק אָדָם בַּתּוֹרָה וַאֲפִלּוּ שֶׁלֹּא לִשְׁמָהּ כִּי מִתּוֹךְ שֶׁלֹּא לִשְׁמָהּ בָּא לִשְׁמָהּ. וְהַשְּׁלִישִׁית. רַבִּים מִיְּשֵׁנֵי לְבָבוֹת יֵעוֹרוּ מִשְּׁנָתָם בִּרְאוֹתָם הֲדַר כְּבוֹד הַתּוֹרָה. וְיַכִּירוּ מַעֲלָתָהּ. וְיָבוֹא חִשְׁקָהּ בִּלְבָבָם. וְיִהְיֶה עִסְקָם בָּהּ לַשֵּׁם יִתְעַלֶּה וּלְעָבְדוֹ בְּלֵב שָׁלֵם.

And the explanation of one who reveals the Torah [inappropriately], is a man who has the temerity to say things about the Torah which are not so: And he says that some of the verses or some of the recounting of things were written for nothing. And from his arrogance and his pride, he says in his heart that since he does not grasp [how] to get to the nature of the explanation of the things, [thinking] that there is nothing hidden to it. And it is stated (Deuteronomy 32:47), “For it is not an empty thing from you.” And our Rabbis, may their memory be blessed, said (Yerushalmi Ketubot 51a), “If it is empty, it is from you” - for you do not know to explain the reason for the thing. And likewise one who leaves one of the words of the Torah and does not concede to it - this is certainly revealing the face of the Torah - for example one who says, “Of what benefit are the Torah scholars for us? If they become wise, they become wise for themselves, and do not bequeath anything to us.” And behold they have contradicted that which is written in the Torah (Genesis 18:26), “and I will raise (spare) the whole place for their sake.” And that which they, may their memory be blessed, said that one who spurns Torah scholars, spurns the word of God and does not have a share in the world to come - this is something with a root in logic and a basis in analysis. And behold we find good reason and knowledge about this matter: King Solomon, peace be upon him, said (Proverbs 3:38), “The wise shall obtain honor, but disgrace uplifts dullards.” And likewise (Psalms 109:4), “and I am prayer,” [means] a man of prayer; [and] (Jeremiah 9:5), “You dwell in the midst of deceit,” [means] in the midst of people of deceit. [Hence] its explanation is that a lowly and disgraceful person uplifts dullards; and he honors and praises them. For there are great benefits in the honoring of the wise and upright; and many large snares in the honoring of the dullards and evildoers, and in putting them [on a pedestal]. For when the wise are lauded and put [on a pedestal], their words are heard [more], the whole nation accompanies them and their counsel appears right to them. Secondly, when people see their honor, they will learn a teaching, to offer honor and amplify knowledge. And they, may their memory be blessed, said (Pesachim 50b), “A person should always engage in Torah [study ...], even if not for its [own] sake; as through [Torah study] not for its sake, he will come to [doing it] for its sake.” Thirdly, many of those asleep at heart will be aroused from their sleep, when they see the splendorous honor of the Torah, will recognize its sublimity and the desire for it will enter their hearts. So their involvement with it will be for God, may He be blessed, and to serve Him with a complete heart.

וְאַל יִקְשֶׁה עָלֶיךָ בְּהַנָּחַת טַעַם זֶה אֵיךְ נָבִיא קָרְבַּן נְדָבָה לְעוֹלָם, כִּי טַעְמֵנוּ זֶה יִסְבֹּל גַּם הַנְּדָבוֹת. שֶׁאַחַר שֶׁאָמַרְנוּ שֶׁהַקָּרְבָּן דִּמְיוֹן לְהַשְׁפָּלַת הַגּוּפוֹת וּלְעִלּוּי הַנְּפָשׁוֹת, אַף בְּלֹא חֵטְא יָדוּעַ יִמְצָא בּוֹ הַמַּקְרִיב תּוֹעֶלֶת לָקַחַת הַמּוּסָר.

And let it not be difficult to you in putting down this reason, how it is that we would ever bring a voluntary offering, as our reason also [explains] voluntary offerings: Since we have said that a sacrifice is an illustration of the lowering of bodies and the elevation of soul, the sacrificer will find benefit to [learn this] lesson, even without a known sin.

שֶׁאֵין דֶּרֶךְ הַטּוֹבָה שֶׁיִּהְיֶה אָדָם עָנָו בִּלְבַד אֶלָּא שֶׁיִּהְיֶה שְׁפַל רוּחַ וְתִהְיֶה רוּחוֹ נְמוּכָה לִמְאֹד. וּלְפִיכָךְ צִוּוּ חֲכָמִים מְאֹד מְאֹד הֱוֵי שְׁפַל רוּחַ. וְעוֹד אָמְרוּ שֶׁכָּל הַמַּגְבִּיהַּ לִבּוֹ כָּפַר בָּעִקָּר שֶׁנֶּאֱמַר (דברים ח יד) "וְרָם לְבָבֶךָ וְשָׁכַחְתָּ אֶת ה' אֱלֹקֶיךָ".