Parshat Shoftim
4 Elul 5764

August 21, 2004
Daf Yomi: Erachin 10

Guest Author:
Rabbi Moshe Greebel

Associate Member, Young Israel Council of Rabbis

 

Here is yet another �Shtetel� story that goes something like this. In a particular Jewish town, there was a group of men, whose reputation for honesty was held in no high regard by any of the respectable townsfolk. Among this small group were fraudulent thieves, swindlers, charlatans, and every horse thief imaginable. Of course, at some juncture in time, our nefarious little group decided to build a Shule for themselves, and- to the utter consternation and stupefaction of the townsfolk- named it �Anshei Emes�- Men of Truth.

Someone in the town, who inadvertently encountered one of these swindlers, asked him very politely, �I don't mean to be offensive- but, everyone is well aware that you and your group are less than upright people. Why then, do you name your Shule �Anshei Emes�?

To wit, the swindler replied, �Well, you know, it is very important for us to maintain our reputation.�

How many times have we had to indulge another, and listen to an endless plethora of grumbles and objections about having to exist in an �Alma DeShikra�- a false world? This victim was lied to, this injured party robbed, this sufferer misled. How many times have we ourselves, been guilty of bemoaning our subsistence in an �Alma DeShikra�? This seemingly pessimistic discussion however, does inevitably lead us to two important points. First, where is the Makor- the source- in Chazal, that this corporeal world in which we must endure, is in fact an �Alma DeShikra�? Search as you may, you will not find this terminology of �Alma DeShikra� in all of Shas (Talmud). And, if it is true that we must suffer this �Alma DeShikra�, to what purpose- to what objective- has HaShem placed us in such dire circumstances?

Addressing our first inquiry, the expression �Olam DeSheker� appears in Midrash- �Vayikra Rabbah� (Parsha 26), wherein King Shaul- through the divinations of a female medium- has brought Shmuel the Navi (prophet) back from the dead. Now, Shaul has sinned abundantly- most grievously as the Midrash discusses- in Shaul�s destruction of the city of Nov, in which was the Mishkan (Tabernacle), and the killing of the Kohanim therein, for having given shelter to the fugitive Dovid. At this point, Shmuel- newly returned from the valley of the shadow of death- harshly chastises Shaul for his sins, and informs him that Shaul�s kingdom and realm are already given into the hands of Dovid.

Yet, Shaul bitterly complains to Shmuel that when the latter was alive, and admonished him, he would say, �HaShem has ripped the kingdom of Israel apart from you this day, and given it to your neighbor, who is better than you!� (Shmuel I:15:28) That is, when Shmuel was still alive, he would not name Shaul�s successor. But now, when dead, Shmuel states, ��..HaShem has ripped the kingdom out of your hand, and given it to your neighbor- to Dovid.� (Shmuel I:28:17) Why then, complains Shaul, does Shmuel now mention his successor by name?
The Midrash continues with the following answer from Shmuel. �When I was in this false world (�Olam DeSheker�) with you, you may have heard untrue words from me- for I was afraid you might kill me. But now, that I am in the world of truth, you will hear nothing but the truth from me!� And so, we have our Makor- our source from Chazal- that physical existence for mankind may only subsist within an �Alma DeShikra�- and, that Mitzvos may only be fulfilled in such an �Alma DeShikra�, where Bechira- choice- exists.

Prior to examining our second query, of why we were placed in such an �Alma DeShikra�, a rather worthy of note insight to this predicament is offered by Rav Pinchas of Koritz, of blessed memory. In the Sidra of Shoftim we are told, �You must be pure with HaShem your G-d!� (Devarim 18:13). Oddly enough, states Rav Pinchas, there are only two Mitzvos in the entirety of the Torah, which must be accomplished by every Jew- together with HaShem. Obviously, one of these is the Mitzvah of being pure- and the other is the Mitzvah of modesty, as the Navi states, ��..And walk humbly with your G-d.� (Micha 6:8) Why indeed, must these two precepts be fulfilled together with HaShem?

Rav Pinchas responds in the following manner. These two characteristics- purity and modesty- can very easily be utilized for falsehood. That is, one may present himself as a pure and faithful individual, and at the same time be contriving and fraudulently plotting in his heart against his neighbor. At other times, one may conceal his arrogance and conceit by donning a mantle that portrays him as humble and modest. Hence, the actual fulfillment of the two Mitzvos of purity and modesty, can only be discerned by HaShem Yisborach, who examines the kidneys and hearts of all men. And so, their fulfillment may only come as a result of accomplishing them with HaShem- with the approval of HaShem. Deceiving mankind, is much too simple an endeavor- like shooting fish in a barrel.

And, even if we must suffer the slings and arrows of outrageous fortune in an �Alma DeShikra�, we must at all times be wary that all our actions are keenly observed and scrutinized by HaKadosh Baruch Hu. While we may have to put up with falsehood- and those who would deceive us- we cannot- may not- allow the influence of the �Alma DeShikra� entry into our consciousness.

But, what of our second query- for what purpose have we been placed in such a predicament? What can we aspire to in such a hostile environment? The response to this, can be found in the words of the Chidushei HaRim, as brought down in the Sfas Emes.

Most often, when the Torah speaks of an Issur (a prohibition), only the Issur itself is mentioned- without any warnings to steer clear- or keep one�s distance- from such an Issur. Generally, it is Chazal who mandate �Syagim� (fences and other necessary impairments to committing Issurim). There is one exception to this rule- dishonesty- from which the Torah itself warns us to stay clear- to keep our distance. In regard to dishonesty, the Torah states, �You will keep yourself remote from any falsehood.� (Shemos 23:6) Here too- in our Sidra of Shoftim- where the Emes- the truth- is mentioned, does the Torah state, �Righteousness, righteousness shall you pursue.� (Devarim 16:20) Every effort must be made to come to the truth- every endeavor possible must be employed.

And so, continues the Chidushei HaRim, in this existence of an �Alma DeShikra� it is quite impossible for one to always and continuously maintain an existence of pure and undiluted Emes. Yet, we are all obliged to lift our heads up above this diurnal muck, into the rarefied atmosphere of the Emes- and to breath the clean air of truth. For, in this manner, we prepare ourselves for a much more glorious existence- after shedding this mortal coil- in the ultimate Olam Ha�Emes- the world of truth. The situations in which we may find ourselves in this life- however contemptible and iniquitous- are not what is important. What is important rather, is who we are- and what we truly stand for- no matter what the circumstances which surround us. The attainment in this present world of complete Emes is beyond the reach of man- only the constant pursuit of the Emes is what is essential.

And so, may we be Zocheh (merited) to be involved in the constant pursuit of Emes in all our endeavors. And, may we as well be Zocheh to witness the Complete Redemption speedily in our days.
 

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