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How a Hebrew Letter Can Teach Us the Lasting Power of Humility
Albert Einstein during a lecture in Vienna in 1921. Photo: public domain.
The great Hasidic master, Rav Nachman of Breslov, famously said, “If you believe you can break something, believe you can fix it.” A Hasidic wag later added, “But whatever you do, don’t believe you’re the one who invented the glue.”
There’s something deliciously Jewish about that second line. Yes, you matter and can improve things once you’ve messed up. But no, you didn’t invent the universe — or even the duct tape that holds it together. And in a world full of self-made people loudly proclaiming how fantastic they are, that kind of perspective is rare and precious.
Which brings me to Bern, Switzerland, in the year 1905 — and a young patent clerk who published four scientific papers that would change the world. One of them introduced what he called “the special theory of relativity.” Another explained the photoelectric effect, a physics phenomenon that would eventually win him the Nobel Prize.
Remarkably, the author of these revolutionary ideas was not a prestigious university professor or a celebrated scientific superstar. He was, quite literally, a nobody.
Albert Einstein was painfully aware of his limitations. Famously, he struggled with higher mathematics and had to engage a brilliant mathematician, Marcel Grossmann, to help him navigate the complex geometry needed for his theory of general relativity.
He was also completely uninterested in showmanship. He is purported to have once remarked, “I have no special talents. I am only passionately curious.”
That line wasn’t false modesty. It reflected something real: Einstein’s capacity to listen to criticism, to seek help from others, to keep asking questions others thought were too naïve or too basic, and to admit when he was wrong — all of which allowed him to see what others missed.
Einstein wasn’t trying to be the smartest guy in the room. He was simply trying his hardest to understand how the universe worked. And as it turned out, it was that humility — genuine, grounded humility — that was the key to him unlocking the scientific secrets of the universe.
History is full of leaders and thinkers who were intellectually brilliant and enormously talented, but who sabotaged themselves through arrogance. Napoleon — an extraordinarily gifted human being — thought he was invincible. It didn’t end well.
More recently, genius tech entrepreneurs like Elizabeth Holmes believed they could outsmart investors, regulators, and even the laws of science — and they watched their empires crumble.
The thing is, humility doesn’t mean thinking less of yourself. It means thinking of yourself less. Which will mean you can grow, change, and learn — because you’re not busy defending or projecting your ego.
The greatest people aren’t necessarily flashy. But in the long run, they’re the ones who build greatness that lasts.
Tucked away in the opening verse of Vayikra is a minor detail offering a massive lesson in humility. Vayikra begins with the pasuk: וַיִּקְרָא אֶל־מֹשֶׁה וַיְדַבֵּר ה׳ אֵלָיו מֵאֹהֶל מוֹעֵד לֵאמֹר – “He called to Moshe, and God spoke to him from the Tent of Meeting, saying…”
Curiously, in the very first word — Vayikra — there’s a little anomaly. The final letter, the aleph, is written in miniature. Scribes are trained to make it noticeably tiny, almost like it’s embarrassed to be there — too shy to show its face.
The sages of the Talmud explain that this shrunken letter was Moshe’s doing. The word Vayikra denotes affection — it shows that God was calling Moshe with love in a way that indicated He was closer to Moshe than to anyone else.
But Moshe didn’t feel comfortable with that level of attention, even if it came from Heaven itself. So he shrunk the aleph, as if to say, “Yes, I was called — but I’m not interested in the spotlight.”
Here’s where it gets fascinating. The late Rosh Yeshiva of Ponevezh, Rav Elazar Menachem Man Shach, raised a powerful question. The Gemara in Menachot (29b) tells us that Rabbi Akiva could derive “mounds upon mounds of laws” from the tagin — the tiny decorative crowns that sit atop certain letters in the Torah.
And if Rabbi Akiva could expound deep halachic insights from something as small as a crown, then surely he could also extract meaning from the letters themselves — from their shape, their appearance, their subtle peculiarities. So how could Moshe shrink the aleph? Wouldn’t that deprive Rabbi Akiva — and, by extension, all of us — of the laws one can learn from a full-sized aleph?
Rav Shach’s answer is simply breathtaking. Sometimes, teaching a human attribute is more important than teaching a law. Sometimes, the example a leader sets through character leaves a deeper and more enduring imprint than any legal lesson.
The lesson of the small aleph isn’t encoded in halacha — it’s etched into the soul. Moshe Rabbeinu was the greatest prophet who ever lived. But he’s remembered not just for what he did, but for who he was, as the Torah tells us: “And the man Moshe was exceedingly humble, more so than any man on the face of the earth” (Num. 12:3).
And if that message had to come at the “cost” of a few halachic insights, so be it. Because a Torah without humility might be intellectually dazzling — but it wouldn’t be divine.
Humility isn’t merely a footnote in the story of greatness. It is the story. A few years ago, at a private event for young tech innovators, the keynote speaker was Tim Cook, Apple’s quiet and reserved CEO.
During the Q&A after his talk, someone asked him how he managed to step into Steve Jobs’ shoes without trying to be Steve Jobs. Cook smiled and said, “I learned early on that if you try to emulate someone else’s greatness, you’ll miss your own.” Brilliant.
Then he shared how he asked Apple’s top team to be brutally honest with him when he first took over. “Tell me what you think I’m doing wrong,” he said. “I can’t learn if I’m only hearing what I want to hear.”
That attitude of humility and openness didn’t just preserve Apple’s legacy. It strengthened it. Because Tim Cook wasn’t trying to impress anyone. He was trying to do the job as best he could, which meant being honest about what he didn’t know.
This is precisely what Rabbi Jonathan Sacks meant when he wrote: “Those who have humility are open to things greater than themselves while those who lack it are not. That is why those who lack it make you feel small, while those who have it make you feel enlarged. Their humility inspires greatness in others.”
Moshe’s small aleph may have taken away a few halachot — but it gave us something even greater: a model of leadership that doesn’t shrink others in order to feel tall. A model of behavior that lifts people up precisely because it doesn’t need the spotlight.
And in a world obsessed with being constantly seen and heard, that might just be the most powerful kind of greatness there is.
The author is a rabbi in Beverly Hills, California.
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Jewish Synagogue, Holocaust Memorial Vandalized in Poland After Politician Denies Holocaust
An antisemitic slur spray-painted on the ruins of a former synagogue in Dukla, Poland. Photo: World Jewish Restitution Organization
Two Jewish sites in Dukla, Poland, were vandalized over the weekend mere days after Polish member of the European Parliament (MEP) Grzegorz Braun claimed gas chambers at the former Auschwitz-Birkenau concentration camp were fake and repeated an antisemitic blood libel in a live radio interview.
Vandals spray-painted the word “F–k” followed by a Star of David on the ruins of a former synagogue that was destroyed by the Nazis during the Holocaust, and a memorial commemorating Holocaust victims located at the entrance of the Jewish cemetery in Dukla was defaced with a swastika and the word “Palestine,” according to the World Jewish Restitution Organization (WJRO). The memorial honors Jews of Dukla and the surrounding areas who were murdered by Nazis during the Holocaust.
The two Jewish sites in Dukla are cared for by the Foundation for the Preservation of Jewish Heritage in Poland (FODZ), which was established in 2002 by the Union of Jewish Communities in Poland and the WJRO to protect and commemorate Poland’s Jewish heritage sites.
“These hateful acts are not only antisemitic, but they are also attempts to erase Jewish history and desecrate memory,” said WJRO President Gideon Taylor in a released statement on Tuesday. “Polish authorities must take swift and serious action to identify the perpetrators and ensure the protection of Jewish heritage sites in Dukla and across the country.”
“The vandalism of Jewish sites in Dukla—with swastikas and anti-Israel slurs—is not an isolated act,” insisted Jack Simony, director general of the Auschwitz Jewish Center Foundation (AJCF), in a statement to The Algemeiner. The nonprofit focuses on preserving the memory of the Jewish community in Oświęcim (Auschwitz) and maintains the Auschwitz Jewish Center, the last remaining synagogue in town.
“While we cannot say definitively that it [the vandalism] was sparked by Grzegorz Braun’s Holocaust denial, his rhetoric contributes to an atmosphere where hatred is emboldened and truth is under assault,” added Simony. “Braun’s lies are not harmless — they are dangerous. Holocaust denial fuels antisemitism and, too often, violence. This is why Holocaust education matters … because when we fail to confront lies, we invite their consequences. Memory must be defended, not only for the sake of the past, but for the safety of our future.”
On July 10, a ceremony was held commemorating the 84th anniversary of the 1941 Jedwabne massacre, when hundreds of Polish Jews were massacred – mostly by their neighbors – in the northeastern town in German-occupied Poland. The ceremony was attended by dignitaries and faith leaders including Poland’s Chief Rabbi Michael Schudrich and Israeli Deputy Ambassador Bosmat Baruch. Groups of anti-Israel and far-right activists — including MEP Braun and his supporters – tried to disrupt the event by holding banners with antisemitic slogans and blocking the vehicles of the attendees, according to Polish radio.
Hours later, during a live radio broadcast, Braun falsely claimed the Auschwitz gas chambers were “a lie” and the Auschwitz-Birkenau Memorial and Museum was promoting “pseudo-history.” He also claimed that Jewish “ritual murder is a fact.” Polish prosecutors launched an investigation into Braun’s comments, they announced that same day. Under Article 55 of the Act on the Institute of National Remembrance (IPN), Holocaust denial is a criminal offense in Poland.
The Auschwitz-Birkenau Memorial and Museum issued a swift condemnation of Braun’s remarks and said it intents to pursue legal action. The Institute of National Remembrance — which is the largest research, educational and archival institution in Poland – also denounced Braun’s remarks, saying there is “well-documented” evidence supporting the existence of gas chambers. His comments were also condemned by the Embassy of Israel in Poland, Polish Foreign Minister Radosław Sikorski and the US Embassy in Warsaw, which said that his actions “distort history, desecrate memory, or spread antisemitism.” AJCF called on the European Parliament to consider disciplinary measures against Braun, including potential censure or expulsion.
Auschwitz Jewish Center Director Tomek Kuncewicz said Braun’s comments are “an act of violence against truth, against survivors, and against the legacy of our shared humanity.” AJCF Chairman Simon Bergson called the politician’s remarks “blatant and baseless lies,” while Simony described them as “a calculated act of antisemitic incitement” that “must be met with legal consequences and universal moral condemnation.”
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Coalition of 400 Jewish Orgs and Synagogues Urge Teachers Union to Reverse Decision Cutting Ties with ADL
Anti-Defamation League CEO Jonathan Greenblatt. Photo Credit: ADL.
Following a vote by the National Education Association (NEA) on July 6 to end its relationship with the Anti-Defamation League (ADL), 400 Jewish communal groups, education organizations, and religious institutions have come together to call for the influential teachers union to change course.
“We are writing to express our deep concerns about the growing level of antisemitic activity within teachers’ unions, particularly since the Hamas terrorist attacks in Israel on October 7, 2023,” the letter to NEA President Becky Pringle stated. “Passage of New Business Item (NBI) 39 at the National Education Association (NEA) Representative Assembly this past weekend, which shockingly calls for the boycott of the Anti-Defamation League, is just the latest example of open hostility toward Jewish educators, students and families coming from national and local teachers’ unions and their members.”
In addition to the ADL, signatories of the letter included American Jewish Committee (AJC), Conference of Presidents of Major American Jewish Organizations, Jewish Federations of North America, #EndJewHatred, American Jewish Congress, B’nai B’rith International, CAMERA (Committee for Accuracy in Middle East Reporting & Analysis), Combat Antisemitism Movement, Democratic Majority for Israel, StandWithUs, Simon Wiesenthal Center, Zioness Movement, and Zionist Organization of America (ZOA).
The group told Pringle that “we have heard directly from NEA members who have shared their experiences ranging from explicit and implicit antisemitism within the union to a broader pattern of insensitivity toward legitimate concerns of Jewish members – including at the recently concluded Representative Assembly. We are also deeply troubled by a broader pattern of union activity over the past 20 months that has targeted or alienated Jewish members and the wider Jewish community.”
The letter to Pringle included an addendum providing examples of objectionable rhetoric. These named such incidents as the Oakland Education Association (OEA) putting out a statement calling for “an end to the occupation of Palestine” and the Massachusetts Teachers Association (MTA) accusing Israel of genocide.
The coalition of 400 organizations urged the NEA to “take immediate action” and suggested such steps as rejecting NBI 39, issuing a “strong condemnation” of antisemitism within the union, drafting a plan to counter ongoing antisemitism in affiliate chapters, and opposing “any effort to use an educator’s support for the existence of Israel as a means to attack their identity.”
ADL CEO and National Director Jonathan Greenblatt wrote on X that “Excluding @ADL’s educational resources from schools is not just an attack on our org, but on the entire Jewish community. We urge the @NEAToday Executive Committee to reverse this biased, fringe effort and reaffirm its commitment to supporting all Jewish students and educators.”
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Zohran Mamdani Won’t Condemn Calls for Violence Against Jews; Why Are Jewish Leaders Supporting Him?
Zohran Mamdani. Photo: Ron Adar / SOPA Images via Reuters Connect
In the wake of Zohran Mamdani’s surge in New York City politics, a disturbing trend has emerged: prominent Jewish leaders are being urged to join “Jews for Zohran,” a newly formed effort to legitimize a candidate whose record and rhetoric are alarmingly out of step with Jewish communal values.
In a city that’s home to the largest Jewish population outside of Israel — and where antisemitic incidents are on the rise — this is a profound mistake.
Mamdani has refused to explicitly condemn the slogan “Globalize the Intifada,” which has been widely understood as a call to violence against Jews. His defenders insist it’s a symbolic plea for Palestinian rights. But nuance offers little comfort when the phrase glorifies violent uprisings, and is routinely chanted alongside calls for Israel’s destruction.
Institutions such as the US Holocaust Memorial Museum and watchdogs like StopAntisemitism.org have made it clear: attempts to sanitize violent language must be firmly rejected.
Mamdani’s vocal support for the Boycott, Divestment, and Sanctions (BDS) movement is equally troubling. BDS does not merely critique Israeli policy; it seeks to economically isolate and politically delegitimize the Jewish state. When a candidate stands against the most visible symbol of Jewish survival — Israel — while brushing off violent slogans as misunderstood metaphors, we must ask what message this sends to our communities.
The answer should be clear. Jewish New Yorkers were the targets of over half the city’s reported hate crimes last year. From Crown Heights to Midtown, visible Jews have been harassed, assaulted, and mocked. Mamdani was flagged by national antisemitism monitors in December for promoting material that mocked Hanukkah. This is not abstract. This is personal, present, and dangerous.
Yes, Mamdani has pledged to increase hate crime funding from $3 million to $26 million. But that’s not enough. The Jewish community — especially now — needs more than budgetary gestures. We require moral clarity, as Rabbi Abraham Joshua Heschel powerfully stated: “Morally speaking, there is no limit to the concern one must feel for the suffering of human beings, that indifference to evil is worse than evil itself….”
Moral clarity demands more than financial promises, it requires principled rejection of rhetoric that endangers Jews. Belonging isn’t forged by slogans; it’s proven through sustained empathy, shared responsibility, and unwavering commitment to safety.
Calls for Jewish leaders to publicly support Mamdani, including those made to officials like Brad Lander and Rep. Jerry Nadler (D-NY), aim to provide political cover for a candidate whose worldview clashes with core Jewish values. These aren’t harmless endorsements. They’re symbols. And symbols matter.
Endorsing Mamdani sends a troubling signal: that political convenience or progressive branding outweighs communal safety and historical memory. When Jewish leaders align with someone who flirts with the delegitimization of Jewish statehood and refuses to condemn slogans rooted in violence, they are telling our adversaries that our moral lines are negotiable.
New York’s Jewish community has long been a moral compass in American politics. What happens here echoes across the nation. If our leaders can be cajoled into supporting a candidate like Mamdani, what message does that send to Jews in swing districts, smaller cities, and across college campuses? It normalizes equivocation. It emboldens the fringe. It tells the next generation that Jewish dignity is up for debate.
This is about more than Mamdani. It’s about whether Jewish pride and Jewish safety remain non-negotiable pillars of our political participation. Some have argued that this is simply politics as usual — that strategic alliances are part of coalition-building. But the Jewish people know better than most that what begins as a small compromise can metastasize into a much greater danger.
Former Democratic Councilman Rory Lancman said it best: “If ever there was a time to put principle over party, this is it.” He’s right. And that’s why this moment requires Jewish leaders to speak not just as political actors, but as moral stewards.
Jewish leaders are free to engage with any candidate they choose. But engagement is not endorsement. One can listen, challenge, and debate without aligning oneself publicly with a candidate whose positions cross communal red lines. Outreach does not require complicity.
If Jewish political figures join “Jews for Zohran,” they risk helping mainstream dangerous ideologies. They risk fracturing communal unity even further at a time when Jewish communal unity is our best defense. They risk allowing today’s ambiguity to become tomorrow’s regret.
Jewish history teaches us the cost of silence, of appeasement, and of looking away. We cannot afford those mistakes again — not in this city, not in this era; history is beginning to repeat itself and we cannot allow that to happen.
To every Jewish leader now weighing their public stance: choose principle. Choose safety. Choose the kind of moral leadership our tradition demands; reject the logic of “Jews for Zohran.” The stakes are too high — and the message matters.
Samuel J. Abrams is a professor of politics at Sarah Lawrence College and a senior fellow at the American Enterprise Institute.
The post Zohran Mamdani Won’t Condemn Calls for Violence Against Jews; Why Are Jewish Leaders Supporting Him? first appeared on Algemeiner.com.