There are the humble and then there are the humble. There are those who are even humble in their own minds - though perhaps in nobody else’s. And some even become famous for their humility...

The city of Minsk attracted many Torah scholars, each one greater than the next. And everyone knew each other’s standing. If, for example, a student, a scholar-in-the-making, stood first in his class, it was no secret; he was granted many privileges and was the envy of his peers.

In tandem with this drive for academic success, there was an equal force pulling in almost the opposite direction. The Torah demands a Jew to be G-d-fearing. Therefore, in order to promote the fear of Heaven, it is necessary to prevent the ego from getting in the way. It is necessary for there to be a powerful movement towards humility. So, on the one hand, whilst succeeding in one’s studies would assure a position of honor in the community and in the Torah world at large, it was crucial for the scholar to insure that his head did not swell up with pride. His failure to do so, would be an admittance that even his Torah learning was not up to par, for it had not yet permeated his entire being, infusing him with the fear of Heaven.

One of the particularly illustrious rabbis of Minsk was famous throughout all of Europe for being exceptionally humble, so much so, that he became known as the Humble One of Minsk. How did he get such a reputation? He would volunteer to do even the most menial and lowly chores. Indeed, it was even said of the Humble One, that he would offer to scratch your back in the local bathhouse.

Though it is needless to say that there were few who would ever take him up on his offer. After all, who would dare?! He’s the Humble One of Minsk, scholar extraordinaire, extremely G-d-fearing and righteous to the bone! But every so often, he would volunteer his services just at the moment when your back was particularly itchy, and you just couldn’t resist indulging in his fine proposal. But this was, of course, a rare and desperate occasion. In fact, most people, out of respect for the privacy of the Humble One, would actually vacate the bathhouse premises when they realized that he was there.

Once, a new student came to the city of Minsk who was sharp in his studies, but at the same time he was young and wild, still rough around the edges. He would make a point of staying in the bathhouse when the Humble One appeared.

One time, the Humble One asked an older fellow if he would like his back scratched. Naturally, the old man politely declined the offer. But the new student was quick to interject, "I could really use a good back-scratch… That is, if it is not beneath your dignity."

A gasp of disbelief reverberated through the bathhouse. Those hurrying out to leave the Humble One to his privacy froze in their tracks at the young man’s remark. And they were equally amazed when they saw that the Humble One actually acquiesced!

"A little to the left, please," the student added, "and just a bit lower, if you would be so kind..."

A crowd began to gather.

"Now if you wouldn’t mind scratching just a little bit harder..."

By now the Humble One’s patience was thoroughly spent. His lips quivered, his nostrils flared. He could no longer tolerate this irksome young man. He swiveled the student around to face him and roared: "Such audacity, such chutzpa! And coming from such a little shmendrik! Do you know who I am? Do you have any idea of who I am?! Show some respect! I am the Humble One of Minsk!"

* * *

Given what we know about Moshe Rabbeinu, the Torah reading this week tells us something most wondrous. What do we know about Moshe? Here’s just a fragment of his resume: He redeemed the Jewish people from enslavement in the Land of Egypt. He received the Torah from G-d Alm-ghty at Mount Sinai and managed to develop a fantastic rapport with Him - indeed, Moshe could speak with G-d any time he desired. Also, G-d Himself granted Moshe His recommendation, as He testified: "In all of My house [Moshe] is trusted." And the Torah records that "there never rose another in Israel like Moshe." In short, Moshe reached the most sublime echelon of human achievement. He was truly self-actualized.

And in this week’s parsha, the Torah attests to another aspect of the greatness of Moshe. Despite all of his accomplishments and virtues, we are told that "Moshe was extremely humble, more so than any man on the face of the earth."

The greatest man that ever lived and at the same time the most humble! How was Moshe capable of being so humble given his greatness?!

Simply speaking, humility is not accomplished by denying your virtues. Nor is it achieved by pretending to be lowly, but actually believing that you are great (like the Humble One of Minsk). Rather, true humility is only possible by acknowledging that you have talents and abilities yet at the same time believing that if they were given to any other person "on the face of the earth," that person would surely accomplish just as much, if not more.

The main cause of Moshe’s unprecedented humility was a result of being shown a vision of the generation that would witness the coming of Moshiach, our generation. Notwithstanding the fact that (relative to previous generations) we are very limited in terms of our sensitivity to spirituality and G-dliness, nevertheless we hold strong to Torah and mitzvos to the point of self-sacrifice. Seeing this phenomena, Moshe, with all of his unique gifts and abilities, became "extremely humble, more so than any man on the face of the earth."

Once, in a private audience with the Rebbe, a Lubavitch representative was proudly recounting his successful projects in the dissemination of Judaism, when all of a sudden the Rebbe posed a peculiar question: "Does Mr. X in your community have a beard?"

"No," replied the representative.

"I want you to encourage him to grow one," said the Rebbe, "but on no account should he be told that the request has come from me."

After many attempts, Mr. X was still reluctant to grow any sort of beard. His Rabbi quoted forceful arguments from Jewish law and from the secrets of the kabbala, and he even proved from the latest magazines that beards were coming back into fashion - but all to no avail. As time passed, the issue became more contentious and was verging on a minor rift, but what was the poor Rabbi to do to fulfill the wishes of the Rebbe?

In a last resort, the Rabbi launched a full-fledged attack at his innocent congregant, threatening him that if he refused to grow even the shortest of beards, it demonstrated that all his other efforts in Judaism were insincere and self-oriented. But - as is human nature - the man became extremely infuriated and retaliated: "No, no! I will never grow a beard!"

The temptation was overwhelming - without pausing for thought, the Rabbi opened his mouth, "Well, actually..."

In his next private audience with the Rebbe, the Rebbe inquired, "has Mr. X yet grown a beard?"

"Oh yes, announced the representative proudly, "I am pleased to say he now has a full beard."

"Did you mention to him that the request came from me?"

"I’m afraid I had no choice, he was totally adamant."

"Acch!" the Rebbe waved his hand dismissively.

"But Rebbe," he continued in defense, "if I would not have told him it was your personal wish, he would never have grown a beard. Surely, it is preferable that he now has a full beard and is fulfilling G-d’s command?"

The Rebbe replied, "I wanted that it should be his beard. Now, it is my beard."

* * *

Some people think that solving the world’s ills is best left to G-d. Upon hearing that Judaism promises a true and final Redemption which exceeds any event ever witnessed, a veritable Utopia in an instant, the natural response may well be: "I’ll believe it when I see it."

But, if a person’s child was ill, G-d forbid, he would cry out to the Alm-ghty that this is a gross injustice. He would implore that, although G-d’s ways are not understood by man, nevertheless enough is enough!

When a person cries for Redemption, for Moshiach, he is basically saying that he cares that people are starving, that there is war, and that every part of society is filled with corruption. He is willing to look past the petty pursuit of his personal comfort, and yearn to see some clear evidence of G-d.

Of course, G-d could instantly bring the Redemption without our efforts - I’m certain that the Rebbe can, too - but if it’s not our work, if it is not our "beard," then all the good and beauty of the Redemption would not have come from inside. Rather, it would have been imposed upon us - and that is not perfection.