The Torah testifies that Moshe was ענו מאד — exceedingly humble, more than any person on the face of the earth. (במדבר יב ג)

The Arizal reveals that the great Tanna, Hillel, was a 'spark' — of the same root soul, of Moshe.

They both lived 120 years. They were both humble, as the Talmud (Shabbos 30) encourages that everyone should strive to be ענותן כהלל — as humble as Hillel. Elsewhere the Talmud (Sanhedrin 11.) states that the שכינה — Divine Presence dwelled upon Hillel, כמשה רבינו — as it did upon Moshe.

The famous adage Hillel was wont to say: אִם אֵין אֲנִי לִי, מִי לִי. וּכְשֶׁאֲנִי לְעַצְמִי, מָה אֲנִי. וְאִם לֹא עַכְשָׁיו, אֵימָתַי — If I am not for me, who will be for me? And when I am for myself alone, what am I? And if not now, then when? exemplifies the character of Moshe, who singlehandedly undertook his mission, not relying on anyone else, in his first foray mentioned in the Torah when 'he went out to his brothers to 'see their burdens',  (שמות ב יא), thinking about the plight of others, risking his own self. (אבות א יד)

The last sentiment of Hillel, calling upon us to never delay our missions, seems to be unrelated to the first half, calling on us to take initiative and not count on others, and to never be absorbed in ourselves.

What might be the flow in his charge to us?

The highlighting of Moshe as the humblest man on earth seems out of context in the dialogue recorded in the Torah.

Several years ago, I posed and addressed this dilemma.

Miriam is critical of her brother Moshe for having separated himself from family life with his wife Tzipporah. He did to remain in a constant state of purity so that he would be ready to receive prophecy at any given moment. Miriam contended that she, as well as her brother Aharon, were also recipients of prophetic communication, yet never withdrew from a normal life.  

G-d sets the record straight by differentiating between the levels of Moshe’s prophecy and theirs, with Moshe’s heightened status requiring constant purity.

Immediately after Miriam’s complaint and just prior to G-d’s intervention, a seemingly non-related verse is inserted.

Now the man Moshe was ענו מאד — exceedingly humble, more than any person on the face of the earth.  (במדבר יב ג)

The commentaries struggle to explain why this sentiment is relevant to the flow of the episode. Some claim that it is stated to explain G-d’s need to stand up for Moshe’s honor, as he was unlikely to, due to his humility. Others contend it is mentioned as the reason for Moshe’s greater stature in prophecy. Either way it seems tangential to the exchange.

True humility is a trait where a person sublimates his own needs, desires and identity to dedicate his efforts, talents and energies to serving others in fulfilling the will of G-d.

One who is humble is ever ready to serve.

The root of the word ענוה, humility, lies in עָנָה — to respond, for the truly humble are always ready, able and willing to respond to their true calling. There is never any interference of 'self' holding anything back.

Moshe is the 'עניו' par excellence.  Indeed, it is written absent the letter י, ע-נ-ו — as if the real word is עָנוּ, to respond. He was truly the עניו מכל האדם — the greatest 'responder' of all man.

This resolves our earlier question. The verse asserting Moshe as the humblest of men is indeed directly related to the conversation at hand.

Miriam castigates her beloved brother Moshe for assuming a status of devotion to G-d that compels him to refrain from a family life with his wife. G-d admonishes Miriam by informing her that Moshe, with his unbound potential, who is always ready to seek new opportunities of fulfilling the will of G-d, is indeed always 'on call', ever ready to respond to the summons of G-d, and therefore in need of being in a constant purified state!

The Talmud (Sukkah 53.) describes the ecstatic dancing of Hillel in the Temple during the Simchas Beis HaShoeva on Sukkos. He exclaimed, אם אני כאן הכל כאן — "If I am here, everyone is here." 

Rashi explains that Hillel wasn't referring to himself but rather to G-d who is termed אני. This alludes to Hillel's total reduction of self and defining how G-d permeates every being and circumstance with His presence and will, giving us true definition.

In this light may I suggest interpreting Hillel's message in Avos in the following way.

אם אין אני לי — if Hashem is not within my consciousness and the sole driving force of my life, מי לי — Who but G-d can be there for me. However, כשאני לעצמי — When Hashem defines my עצמי — essence, מה אני — O How I am truly 'me'!

Hillel extols the formula for humility. Allow yourself to be defined not by your needs, but solely by the will of G-d. We are just the 'tool' in His hand to respond to our calling.

At any moment we have a task before us scripted by G-d. Each challenge must be fulfilled in consonance with His will. We must always be prepared to answer the call.

אם לא עכשיו אימתי — If not now, than when?

This moment's summons fades away before the next, never to return, for in the world a true responder, every second counts!

The Lubavitcher Rebbe once challenged his Shaliach in Pretoria to provide Chanukah candles for the Jewish prisoners interred there. It was the day before Chanukah while he was still in New York when this request came in and he responded that he would take care of it when he returned to South Africa so that by the next Chanukah it would be in place. The Rebbe told him it was his intention to get it done now, for this year. Taken aback, the Shaliach explained it was the middle of the night in Pretoria and he would be unable to call at this hour. The Rebbe responded that if he awakens the general in charge of the prison, he will realize how serious the matter is and will be helpful. The Shaliach followed the directive of his Rebbe and got the matter accomplished. He reported back proudly to the Rebbe of his success. The Rebbe then instructed him to now provide Chanukah candles for Jewish prisoners in a large prison upstate New York. Not being familiar with the local terrain, he wondered how he could possibly pull it off. Sure enough, he got on the case, reached someone who connected him to the warden while he was amid an X-mas party, and surprisingly also acceded realizing that if this Rabbi is calling at a most inappropriate time, it must be important.

The Shaliach had the joy of sharing the great news with the Rebbe. The Rebbe gave him a gift to present to General Sephton upon his return in gratitude for his help.

When the Rabbi arrived home, he immediately called the general to tell him about the gift that awaited him from the Rebbe. Only twenty minutes after the call, General Sephton knocked on his door. Seeing the surprise on the Rabbi's face at his so promptly coming, he explained.

"When I heard that your Rabbi, sitting there in Brooklyn in America, was thinking about me here in Pretoria, I felt I had to get to your house as quickly as possibleto collect the gift!" [From the bestseller, Rebbe by Joseph Telushkin]

Hashem is always thinking about us. He only desires the best from us. He provides the encounters of life to draw us ever closer to Him.

Respond!

אם לא עכשיו אימתי — If not now, than when?

באהבה,

צבי יהודה טייכמאן