Reply To: Classics and Beyond Behaaloscha – True Humility

This issue is a dispute of Torah giants. See below, first Netziv then the Reisha Rav who argues based on the Rashi you cited.

1. The Netziv (HaAmek Davar) gives a different reason. After overhearing the conversation between Miriam and Aharon, Moshe, in his exceptional humility, was not affected at all. He did not have chalishus hadaas (weakening of one’s faculties). As such, there was no need for the Torah to go out of its way to discuss Moshe’s unique greatness. Hashem only elaborated upon Moshe’s greatness because this is relevant to the essence of the Torah, for all times — to know the tremendous qualities of Moshe and that he was beyond any other prophet in the world. Hashem had to intercede because the uniqueness of Moshe’s prophecy is an essential component of our emunah (see the seventh yesod in Rambam’s commentary to Mishnayos Sanhedrim, Ch. 10).
Hence, the pasuk about his anavah serves as a disclaimer of sorts, dismissing the possible thought that Hashem intervened in order to defend Moshe’s personal honor. As the anav par excellence, with no concern for his own honor, Moshe experienced no pain or slight from Miriam’s words. (See also Rambam’s Mishneh Torah: Hilchos Tumas Tzaraas 16:10.)
The Netziv goes on to explain that Moshe’s lack of concern for personal honor or kavod is not a reflection of a low personal assessment. Rather, an anav does not care about or have a need for honor. He may very well be a great person who knows his strengths, but he does not seek recognition or acknowledgement from others because of this stature. He does what he has to do and is not concerned whether or not he is afforded special treatment. Moshe certainly knew his greatness; it was merely that he did not feel that he deserved anything special on that account.

2. Rav Aharon Levine, the Reisha Rav (HaDerash VeHaIyun, #104), does not agree with the Netziv’s assessment. He posits that Moshe was certainly pained by what Miriam said, but he did not respond in kind. To prove his point, Rav Levine cites Rashi, who defines the word “anav” as “shafal ve’savlan,” humble and longsuffering, meaning that Moshe was sovel, he tolerated, the insult and the pain.
This is corroborated by the words of the Sifrei (Behaaloscha 100), where it says that Aharon and Miriam spoke in Moshe’s presence, yet Moshe controlled himself and did not react or respond. The Ramban cites this Sifrei and adds that this demonstrates Moshe’s anivus, since he put up with the negative talk and did not answer.
So we see that it did bother him. Yet to his credit, and due to his unparalleled humility, he did not respond in spite of the pain he felt. In addition, Rav Levine points out that many times during the forty years in the Midbar, Bnei Yisrael complained to Moshe and argued with him, but he did not react. Such humility, such strength of character, is worthy of praise.