Verse: השמר לך פן תשכח את ה’ אלקיך
Command: Do not [be haughty and] forget G-d
Devarim 8:11
Type: Negative
SMG Mitzva # 64
Cross-Ref: {link}
Intro
[the SMG introduces this section as follows] This prohibition was told to me in a vision to write it [in this work], and its fundamental aspect is a prohibition against those who are haughty. Afterward, I found it in the Gemara[i].
[i] Gem. Sota 5a
SMG
[The Torah writes[i]] השמר לך פן תשכח את ה’ אלקיך [α] which is a warning against arrogance when G‑d provides Jews with goodness, and they would claim it is their own profit and hard work which brought about this beneficence and would not ascribe their good fortune to G‑d because of their own conceit. On this [possibility] the verse answers. Similarly, another verse[ii] says ובתים מלאים כל טוב אשר לא מלאת … ואכלת ושבעת השמר לך …
This explanation that I have explained is written explicitly in the verse[s][iii] [β] [γ]
פן תאכל ושבעת ובתים טובים תבנה וישבת ובקרך וצאנך ירביון וכסף וזהב ירבה לך … ורם לבבך ושכחת את ה’ אלקיך המוציאך מארץ מצרים … ואמרת בלבבך כחי ועוצם ידי עשה לי את החיל הזה. וזכרת את ה’ אלקיך כי הוא הנותן לך כח לעשות חיל.
and from there is the admonishment against arrogance about [claiming credit for] the grace granted him from the creator, either financially or physical beauty or intelligence. Rather he should be very humble and kowtow before G‑d almighty and [before] others[1] and praise his creator for this advantage graced upon him. And in the song of admonishment[2] it is written[iv] הלה’ תגמלו זאת … הלא הוא אביך קנך הוא עשך ויכוננך. And the Torah has praised humility as it says[v] והאיש משה ענו מאד.[3] And in Yerushalmi[vi] [Rabbi Elazar ben Yitzĉok] said that which [יראת ה’] makes wisdom a crown to her head [ε], makes humility the heel for the sandal as it says[vii] ראשית חכמה יראת ה’ and it says[viii] עקב ענוה יראת ה’ and it is the path[4] by which the divine presence rests on the humble as it says[ix] אשכון ואת דכא ושפל רוח. And in Gemara[x] we learned that any who lower their self-esteem is considered by the Torah as if he has sacrificed all the possible sacrifices, as it says[xi] זבחי אלקים רוח נשברה not only that but also his prayers are accepted, as the verse concludes לב נשבר ונדכה אלוקים לא תבזה.
And I [the SMG] sermonized further[5] that even their [subconscious] requests and heart’s desire is heard by G‑d, and he fulfills their will even if they haven’t [explicitly] prayed for this, as it says[xii] תאות ענוים שמעת ה’ תכין לבם תקשיב אזנך – the verse doesn’t say תפלת ענוים the verse says תאות ענוים – which means that which they think in their heart. Go and see what Dovid king of Israel explained[xiii] ואנכי תולעת ולא איש חרפת אדם ובזוי עם – meaning, he should compare himself to a worm which is lower than the dirt in disgrace[ζ], to the point that when a person is dead, the dirt is even higher than his head [just like a worm that lives below the dirt]. And therefore, he was self-effacing before G‑d [to the point that] he was leaping and whirling before his creator[6], as he told Miĉal[xiv] והייתי שפל בעיני. [He was also self-effacing] before people as when he was cursed[7] by Shim’I ben Gayra [to which Dovid responded and] said[xv] הניחו לו. And all of this came about because of his great humility. Our Rabbi’s [wrote] at length against those who are arrogant in Gemara[xvi], and called them disgusting as it says[xvii] תועבת ה’ כל גבה לב and these people will not see the comforting of Tzion as it says[xviii] כי אז אסיר מקרבך עליזי גאותך ולא תוספי לגבהה עוד בהר קדשי והשארתי בקרבך עם עני ודל וחסו בשם ה’. And [the description of] עם עני doesn’t literally mean [a poor nation] since it says[xix] כי לי איים יקוו ואניות תרשיש בראשנה להביא בנייך מרחוק … כספם וזהבם אתם – rather it means a humble nation, as Targum Yonason translated [there]. And it says[xx]גאות אדם תשפילנו ושפל רוח יתמוך כבוד. And our sages said[xxi] Be very very self-effacing because the hope of man is worms[8] – and the advantage humankind has over animals [η] is non-existent, except for the service to the Creator who formed all, and to please him.
The admonishment for humility I publicly taught, but I had no intention to compile it and include it [in the number of] Negative Mitzvos. Also, Rabbi Moshe [Rambam] did not compile it or mention it in the numbering of the negative Mitzvos. And when I reached the point where I had completed up to here the numbering of the negative Mitzvos, I read in a vision-dream at night ‘behold you have forgotten the fundamental השמר לך פן תשכח את ה’’. That morning, I contemplated this, and it is a basic fundamental in fear of heaven, and I have decided to [include this in the compilation] with the assistance of one who provides wisdom to the wise[xxii].
Thereafter I [the SMG] reviewed in the Gemara[xxiii] and there it states clearly ‘what is the source for the prohibition against pride? Rav Naĉman b’Rabbi Yitzĉok says from this verse[xxiv] ורם לבבך ושכחת את ה’ and before that השמר לך פן תשכח את ה’ אלקיך, as Rabbi Avin stated [the rule] in the name of Rabbi Ila’I “wherever [the Torah] uses the terms השמר, פן or אל – these are terms denoting a negative Mitzva”.
[1] Meaning not to hold oneself as better than another, because any greatness inherent in oneself is bestowed and not earned. The SMG does not mean to imply credit needs to be ascribed to any other than G‑d, and any such implication is the result of my poor translation.
[2] Lit. in the admonishment of the song – האזינו
[3] In reference to when Miriam and Aharon attempted to interfere with Moshe’s decision to separate from his wife Tzipporah. They attempted to engage in marriage counseling not realizing the decision to separate was a directive from G‑d as a result of Moshe’s elevated status as one to whom prophecy was available at his convenience.
Knowing this, why would Moshe be the ‘most’ modest man? It is in fact of his unique insight into the presence of his Creator that allowed Moshe to fully realize that everything he had was bestowed by his Creator, and that realization was more powerful than the insight into G‑d’s presence that could be achieved by any other. Accordingly, he was the most humble, truly knowing that G‑d could just as easily have bestowed his abilities and accomplishments on another.
[4] Rashi offers two explanations for the verse: i) that humility is the path to Fear of G‑d, and ii) humility is what is important, while fear of G‑d is only secondary.
[5] It is unclear where the SMG begins the sermon.
[6] After Dovid became king, one of his first actions was his effort to transfer the Aron from a temporary dwelling to a permanent residence, i.e., the Base Hamikdash. He gathered the Jewish people in a giant procession to honor the transference, and he himself led the procession leaping and dancing with all his might. Michal, his wife, the daughter of the first King, Shaul, was watching from the window, and disapproved of his lack of gravitas. She’d grown up with her father who was head and shoulders above everyone else, and accordingly had certain standards of royalty that Dovid was not meeting. She felt such public expressions of joy were unbecoming of a king of the Jewish people. Dovid disagreed with her and admonished her. From the continuation of the verses, it would seem that she was punished for her wrong attitude by remaining childless, although she and Dovid did adopt her nieces and nephews when her sister Mayrav passed away.
[7] During the civil war between Dovid and his son Avshalom, Dovid was retreating and Shim’I ben Gayra came out to stone and curse them. He was a member of the extended house of former King Shaul and was upset that Dovid had taken over the monarchy. He cursed Dovid saying “leave, leave you bloody and uncouth man. May G‑d repay you for all the blood of the house of Shaul in whose place you reign and may G‑d give the monarchy to your son Avshalom – you are [being repaid] for your own evil because you are a bloody man.” General Avishai ben Tzeruyah wanted to behead him for cursing the king, but King Dovid prevented him, saying “He is cursing this way because G‑d wanted Dovid to be cursed – and therefore who can hold it against him? My son wants to kill me, why wouldn’t this Benyaminite? Leave him be and let him curse as G‑d has bidden him to. Perhaps G‑d will see the tears in my eyes, and once again do good [to me] instead of this curse.”
[8] Meaning simply that maggots can consume the body or parts of it after death.
[i] Devarim 8:11
[ii] Devarim 6:11
[iii] Devarim 8:12-18
[iv] Devarim 32:6
[v] Bamidbar 12:3
[vi]Yer. Shabbos 1:3
[vii] Tehillim 111:10
[viii] Mishley 22:4
[ix] Yeshayahu 57:15
[x] Gem. Sota 5b
[xi] Tehillim 51:19
[xii] Tehillim 10:17
[xiii] Tehillim 22:7
[xiv] Shmuel II 6:22
[xv] Shmuel II 16:11
[xvi] Gem. Sota 5a
[xvii] Mishley 16:5
[xviii] Tzephanya 3:11-12
[xix] Yeshaya 60:9
[xx] Mishley 29:23
[xxi] Pirkey Avos 4:4
[xxii] Daniel 2:21
[xxiii] Gem. Sota 5a
[xxiv] Devarim 8:14
AMUDAY SHLOMO
[α] This verse is written in Parshas[1] Aykev; simply speaking [the verse admonishes] against being arrogant about [having amassed] intelligence or wealth, because in that Parsha is the verse ורם לבבך.
[β] The admonition against arrogance is grabbed [from] here but the verse doesn’t actually talk about arrogance and haughtiness. Rather, it states ‘be careful lest you forget your G‑d to the point where you do not guard his Mitzvos’ and what it says afterwards ‘lest you eat and be satisfied’…
[γ] This isn’t a full negative Mitzva since there is no explicit admonition against arrogance and forgetting [G‑d][2], rather [the verse warns against] being satisfied [and what comes after as product thereof]. We can explain that one shouldn’t satisfy himself with the indulgences of the body, because if he does satisfy himself with that, he will certainly forget [G‑d]. And the Torah admonishes to remember as it says וזכרת את ה’ אלקיך כי הוא הנותן לך כח – [which seems to contradict the SMG. The SMG uses the verses to support a negative Mitzva not to forget / while the Torah uses language implying it is a positive Mitzva to remember. And the Torah does not seem to warn against arrogance, but against the forgetfulness that would come from being satisfied.] Therefore, we need to rephrase the ordering of the verses, as provided in Gemara, and he brings at the end of this discussion on this Mitzva – and therefore he concludes ‘and on this, the verse answers’ [which is pretty strange language] of ‘and houses filled with all good’.
[δ] We should say clearly that the verse השמר is talking about the majority of wealth [/ wealthy] even though it doesn’t explicitly talk about being exalted [from other forms of power or prestige]. [The reason one should not be haughty is] because he has found everything prepared for him and he is unable to say ‘it is my abilities and the strength of my hand etc.’ So long as one does not forget the goodness of G‑d. Mainly, this Mitzva is based on the verse in Parshas ראה, but the verse in Parshas עקב also assists us [in understanding this Mitzva] as the term השמר refers to the houses and the wealth. This is the explanation I gave, that Parshas עקב talks about haughtiness as a result of wealth – this was also explained soon, meaning in that verse of השמר לך etc. and the verses are reversed as we explained.
We shouldn’t ask that there should be a punishment assigned for violating two (2) negative Mitzvos; from the verse השמר and from the verse פן, because the verse is coming to teach about not being haughty, neither as a result of one’s intelligence, nor his power, nor his wealth. This is all one concept.
[ε] The Abarbanel explained that wisdom causes יראה to grow, which is a ‘crown’ her head. And humility takes that crown as its heel etc.
As to what was said in the Midrash[i] that there are three (3) things equal to one another: Wisdom, Awe and Humility and Rabbi Yehuda said[3] that when the Midrash says they are equal, it means that none of them can be without the others – but humility is greater than all of them.
[ζ] meaning worse that a worm, because a worm is not punishable, but I, [Dovid] am the embarrassment of man, as I have human embarrassment being made filthy from my sins, and more degraded than my people. And certainly, I am embarrassed by my character traits.
[η] Meaning, what a person eats more than an animal does, that excess is from the animalistic side of him, and is not blessed. This is what the book [the SMG] meant where he says ‘the advantage humankind has…’ meaning, anything that eats more[4] is not even like anything and has no comparison to him. Some explain the word אין from that verse is like the Greek[5] κικαρ. Some explain the word אין by its Gematria which equals sixty-one (61) [1 + 10 + 50 = 61] – and the advantage humankind has over animals is sixty-one years, as an animal generally lives for nine (9) years on average, and a human lives to seventy (70) on average.[6] Some explain the word אין as an abbreviation of אבל יש נשמה. But the simple meaning of the verse is what it teaches us.
[1] Perhaps this tidbit of information is provided because the word עקב means both ‘heel’, and ‘at least’ – both of which are associated by the SMG with this Mitzva of being humble.
[2] Perhaps Maharshal’s choice to deliberately leave out what is being forgotten is deliberate, as if he forgot to add that word in.
[3] I was unable to locate this quote.
[4] Modern idioms would identify this phrase as being ‘higher up the food chain’, but it means the same thing.
[5] I was unable to identify what Maharshal meant when he specified this word as קכר, transliterated from the Greek. I think in fact it is not Greek, but English, at least old English of some kind. The source for the word Kick is unknown, but perhaps was known to Maharshal.
[6] Presumably a reference to the verse ימי שנתינו שבעים שנה. With all the persecution, it is difficult to imagine that Jews often lived to seventy (70) in the times of Maharshal. Then again, they practiced hygiene as part of keeping Torah and Mitzvos, so they were naturally healthier than the general population.
[i] Dereĉ Eretz Rabba 7:5
RASHI
Rashi does not directly comment on the verse השמר לך פן תשכח
Discussion by SMS
Both Maharshal and Rashi seem to imply this negative Mitzva is not derived from the פשט of the verse – at least not the way it is presented by the SMG. The SMG though is required to derive a negative Mitzva from the verse, since as he noted multiple times, any usage of the word השמר means a negative Mitzva is being stated.