Many times we find ourselves in circumstances in which it is
unclear what we must do. What tool can
we use to decide the correct course of action?
The Sfas Emes establishes a fundamental principle regarding lack of
clarity. The ultimate reality is
God. To God there is no such thing as a
lack of clarity. Any lack of clarity,
therefore, is an illusion. It is an
external block preventing us from seeing clearly. The way to gain clarity of vision is to
remove the block. Removing the block is
essentially connecting with God. And
since God is everywhere and in everything, everything has the potential for
clarity. All that is necessary is to
remove the block thus connecting with the Godliness in that which lacks
clarity.
How is this done? We
find a clue in this week’s parsha.
Referring to difficulties judges may have in rendering judgment, Moshe
Rabbeinu tells the nation, “... וְהַדָּבָר אֲשֶׁר יִקְשֶה מִכֶּם תַּקְרִבוּן אֵלַי וּשְׁמַעְתִּיו/…
Bring to me that which is too difficult for you and I will hear it.” (Devarim
1:17) The Kesser Shem Tov[1] gives this pasuk broader
application according to the Ramban.
Although addressing the issue from the perspective of rendering
judgment, the same principles apply to any situation that requires a
decision. Here, “תַּקְרִבוּן אֵלַי/bring it to me”
alludes to and implies bringing the unclear thing to God since Moshe Rabbeinu
is the quintessential tool for giving over God’s teaching.
The Sfas Emes explains that bringing something close to God
means connecting with the Godliness within the unclear thing. How?
The Kesser Shem Tov explains according to the Ramban that one must
remove any personal bias. When our
personal bias is no longer a factor and our entire motivation is only to know
the will of God, we will see the truth and know what is required of us. May we merit it. Amen!
4 comments:
so Rabbi Chanina at Sanhedrin 8a, lines 13-15, might mean that Moshe spoke to his subordinate judges thus: "any case wherein you feel a personal bias, bring the matter to me"; for making that remark,
Moshe would one day have to excuse a bias of his own: having acquired a wife (Tziporah) through
channeling water to Yisro's 7 daughters-in-distress (Shemos 2:17), Moshe had to recuse himself from the inheritance case of Tzelophchad's 5 daughters, &
bring the "difficult" matter to
Hashem (Bamidbar 27:5), to The One Who'd sent him the analog
Why does Moshe having acquired a wife make him biased regarding Tzelophchad's daughters?
Tziporah as a reward from Yisro for, or at any rate as a gainful outcome from, Moshe's having helped 7 sisters in their time of need--
Moshe knows that he might anticipate, subliminally at the least, a gain (not a deliberate bribe, of course) for judging the next set of stressed sisters, Tzelophchad's daughters, favorably
Ah. Nice. Yashar Ko'ach.
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