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VaYomer Al Na Ta'azov Osanu Ki Al Ken Yoda'ato Chanuseinu Bamidbar V'Hoyeeso Lonu L'Einayim
"And he said 'Please don't leave us, because you know our camping in the desert, and you can be for us as (our) eyes."
Moshe (Moses) tried to convince Yisro (Jethro) to remain with the Children of Israel. He told Yisro that he will be their guide. Why did the Jews need Yisro for their guide if they were being led by Moshe and the Divine Clouds of Glory? In what sense could Yisro, a newcomer to the Jewish people, serve as a guide?
Yisro was a very special role model. He achieved his level of spirituality on his own, without the aid of a teacher or righteous parents. The Jewish people had people who were far greater than Yisro. Yet, Yisro provided a very important lesson by demonstrating how great a person can become someone through his/her own hard work. (R' Eliyohu Meir Bloch - P'ninim Mishulchan Govoha)
AWE AND DEFERENCE
V'hoIsh Moshe Onov Meod Mikol HaOdom
"And the man Moshe (Moses) was very humble among all of the man(kind)."
The Medrash Yalkut states that the above verse excludes the Patriarchs. According to this Medrash, it would seem that Avraham, Yitzchak and Yaakov (Abraham Isaac, and Jacob) reached a degree of humility that was higher than that which Moshe achieved. However, a second Medrash explicitly states that Moshe reached the highest level of humility.
Specifically, the Torah records that Avraham said, ‘I am dust and ashes’ while Moshe said ‘we are nothing.’ How can we reconcile these two views in the Medrash?
Moshe's humility was not mere self-deprecation. Moshe knew very well that he was the greatest prophet of all time and that he had many other talents and qualities. His humility came from an extremely high awareness of G-d’s greatness, from which he felt totally awed.
The Patriarchs did not reach Moshe's extreme level of awareness of G-d’s greatness and they still humbled themselves before G-d. Their peak in humility was the result of their great deference to the will of G-d, not from an awareness of His greatness. Their humility was from a different source and it was therefore of a different nature.
(R' Yisroel Salanter - P'ninim MiShulchan Govoha)
Compiler's Note: Self-depreciation may not even be considered true humility. The true humility which is praised as a virtue is a deference to G-d’s will , not denial of one's talents. Everyone must recognize the gifts that G-d provided us with.