Parshas Shoftim 5755

"You [the Jews] shall surely set over yourself a king whom Hashem, your G-d, shall choose. (Deut. 17:15)

Since the common man is detached from the process of choosing a king, one would think that this law has no application for him. However, the laws that pertain to a king, which provides a framework on how he should exercise his power, applies to all those who possess power of any kind. In the following paragraphs, based on the teachings of Rabbi Nachman, we will explain how the laws pertaining to the king can be applied to the common person.

Hashem (G-d) is the Supreme Ruler of the universe, for He created and maintains it. Hashem has apportioned His rulership, malchut, in varying degrees of to each Jew, for they are His beloved and chosen people. This concept is alluded to in the verse, "And he [Moshe (Moses) with Hashem's consent] appointed them [men of accomplishment to be] heads of the (Jewish] people, leaders of the thousands, leaders of the hundreds, leaders of the fifties, and leaders of the tens." (Exodus 4:25) Therefore, any authority, great or small, that any Jew possesses comes under the realm of the kingdom of Hashem. However, the extent of each Jew's control varies. One's authority may be limited to just his immediate family, while others may have so much power, that they literally have control over the entire world. Rabbi Nachman adds that each Jew's authority is divided into two different categories. There are positions of power where one openly has control over others. The second form of authority is very hidden, one's control over others is not apparent or obvious, often not even to the person himself. On the surface, it may appear that a particular individual has absolutely no apparent control over a particular group of individuals. On the spiritual level, the soul of every individual of that group comes under the control of his soul, in the most hidden way. Finally, an individual can have absolutely no apparent control or power over anyone else, but on the hidden spiritual level, he could be the ruler of the entire generation, his ruiership extending even over all the other Tzaddikim (saints). All of the souls of the generation have been given over to his authority, and they are all subordinate to him [Rabbi Nachman is referring to the number one Tzaddik of his generation, the Tzaddik HaEmes, who's identity may be so completely hidden, even to the other Tzaddikim of his generation]. This concept is alluded to in the verse, " My [Hashem's] name is great amongst the nations" and in every place incense is burnt and is offered to My name, even a pure offering-, for great is My name among the nations, says Hashem of H-sts." (Malachi 1:11) This verse teaches that although it appears that the nations of the world direct their service toward their idols and deities, nevertheless, on the hidden level, their service is indirectly and actually directed toward Hashem, G-d of Israel. Hashem is the true Master of the world, He even controls the false idols and deities worshipped by the nations of the world, any power that the deities seem to have is derived from Hashem, as the verse says, "And lest you [the Jews] raise your eyes to the heaven and you see the sun, and the moon, and the stars - the entire legion of heaven - and you be drawn astray [from Hashem and the Torah] and bow to them and worship them, which Hashem has apportioned to all the peoples under the entire heaven [Hashem has apportioned the heavenly bodies to the nations to enjoy their light, heat, and other useful properties (Rashi to Talmud: Megillah 9b) Alternatively, Hashem does not prevent the nations of the world from straying after bogus gods. (Rashi to Talmud: Avodah Zarah 55a)]!" (Deut. 4:19) As demonstrated by the verse, there are revealed and hidden aspects to Hashem's rulership of His world, this same principle is applied to the Jews as well, who derive their authority directly from Hashem.

Rabbi Nachman says that the Torah cautions every Jew not to abuse the authority bestowed upon them by Hashem. All authority must be exclusively reserved for the service of Hashem, as the verse says, "And the kingdom [the authority that one has] will be Hashem's [must be exclusively dedicated to the service of Hashem]." (Obadia 1:21)

Everyone must exert whatever authority he has to influence those under his control to adhere to Hashem's will, the greater one's authority the greater his accountability. This was epitomized by the righteous Mordachai (refer to the book of Esther) who used his position of power to serve Hashem. The Talmud teaches that a person's name tells us everything about him. Therefore, the Talmud says that the name Mordichai can be broken into two words, more and de'ror. Rabbi Nachman says that the word more has the same root as the word mar, master. The word de'ror, means freedom. Therefore, Mordechai means, one whose mastery or authority is free, free of selfishness, he only used his power to serve Hashem, as the verse says, "Happy is the land who's king is free [meaning happy is the one who's use of his authority is free of corruption, he uses his power only in the service of Hashem]." (Eccl. 10:17)

The Talmud teaches, "Authority buries its owners." (Talmud: Pesachim 87b) [This means that those who hold power are liable for the evil deeds of all those who are under their control, because they could have possibly prevented it]. Therefore, anyone in a position of power, must take the appropriate steps to lengthen his shortened life span. The Torah describes how this is to be done, as the following verses say, "Son of man (the prophet Ezekiel), I (Hashem) have made you a watchman to the house of Israel, and when you hear the word from My mouth, warn them on My behalf. When I (Hashem) say to the wicked, you shall surely die; and you (Ezekiel) did not warn him and did not speak up to warn the wicked concerning his wicked ways, to save his life! He, the wicked man shall die for his sin, but I (Hashem) will demand his blood from your hand. But if you warned Lhe wicked, and he [still] did not turn from his wickedness, nor from his wicked way, he will die in his sin, but you (Ezekiel) shall have saved your own soul." (Ezekiel 3:17-19) Thus the Torah informs us that a leader who makes no attempt to warn and direct his followers toward the proper path, although virtuous himself, perishes along with his sinful followers. Conversely, a leader who makes every attempt to exhort his followers toward the proper path, however, fail to heed his good advice, is absolved of responsibility, then only the sinful followers are punished. Therefore, for his own self-preservation, a leader must make every effort to exhort his followers.

We have established that those individuals who have reached higher spiritual levels must exhort those souls beneath them. However, most people have no knowledge of the spiritual realms or the spiritual situation or needs of others, or who or where these souls are, how then can one be expected to exhort those souls under one's control? Rabbi Nachman answers that this situation can be remedied through wisdom. The only way to acquire true knowledge, lengthening one's days, is through Torah study (knowledge connects one to Hashem, the source of true life). Rabbi Nachman explains how the Torah is able to lengthen one's days. We gain a person's attain through calling out his name. This very same thing happens when we study the Torah. The holy Zohar says that every word of the Torah is associated with one of the various names of Hashem. Therefore, every word of Torah uttered is an actual summoning of Hashem, the "Source of All Life."

Since the king is held most responsible for the actions of his subjects, the Torah exhorted the king, mcre than any other individual, to study the Torah. Any guilt they may incur is placed upon him, resulting in the king's diminished life span. Therefore, he, more than any other person, must strive to add life to his reign, through the study of the Torah, as the verse says, "It (the Torah) shall be with him (the king), and he shall read from it all the days of his life. ... so that he will prolong his days over his kingdom ..." (Deut. 17:19, 20) The verse uses the Hebrew expression, "read", which also can mean in Hebrew to call. Therefore, this verse can be rendered in a way that is consistent with our teaching, "He (the king) shall call [Hashem, the source of life] from it (the Torah) [to access and lengthen] all [of] the days of his life."

How is it possible for finite man to draw life from Hashem Who is infinite? Any attempt by a limited human being to access the infinite life giving light from Hashem would result in death, called ree'boy oar, too much light. Therefore, Rabbi Nachman taught that the additional benefit of Torah study is that it enables one to accesses Hashem's infinite life sustaining light in safe and digestible form. Rabbi Nachman explains how this works. The spiritual life-force of a particular item is contained in its name, as the literal rendering of the verse reads, "The soul of life is [contained in] its (every creature's) name." (Genesis 2:19) A name by definition serves to restrict and limit the essence ol a particular item within certain parameters. For example, when one refers to a chair, he does not mean a table. Thus, an item's name sets it apart from all other things, restricting it to just that limited and exclusive reference. Therefore, the study of the Torah (Hashem's name) actually serves to constrict Hashem's infinite life sustaining light from the realm of the infinite within safe, and digestible limits.

We have shown that Torah study sustains life, but how can it prolong one's days? Everything that a man possesses is spiritually connected to his soul, including the limited units of time, the allotment of his days. Rabbi Nachman explains that one must first draw Hashem's infinite light to the realm of the finite, restricting it to time and space, through uttering the words and letters of the Torah. Then Hashem's life giving light can be assimilated into one's very own soul, and thus to every aspect connected with it - time and space - which becomes lengthened through one's Torah study. This process is alluded to in the following verses: "The [short] measure of my days [can be prolonged when it is associated with the thing that is referred to as] what is it?" (Psalms 39:5) In other words, the short units of time, the measure of my days, can be instilled with prolonged life from Hashem, only through the item that is referred to as "what," Torah study. The Torah is associated with the word "what," as the verse says, "What [referring to the Torah] are the testimonies and the decrees and the ordinances that Hashem our G-d commanded you?" (Deut. 6:20)

In what manner should one study in order to be able to access life from the Torah? Rabbi Nachman teaches that one must verbally enunciate the words of Torah one studies. When someone wants to summons his fellow, he must verbally call him, calling him through thought alone will not work. The same rule applies to Hashem, one cannot summons Hashem and thus life, through the study of the Torah, without verbally calling His Name, enunciating the words. This concept is expressed in the Talmud, "The verse says, 'They [the words of Torah] are life to those who find them.' (Proverbs 4:22) [The root of the word 'find them' also means to go out. Therefore the Talmud interprets this verse homiletically to mean] The words of Torah are life for those who express them aloud [the words of study go forth from one's mouth]." (Talmud: Eruvin 54a) Therefore, through the verbalization of words of Torah draws expanded units of life to one's soul, which expands one's intellect. An expanded intellect prolongs and enriches one's life, as the verse says, "Wisdom enlivens the life of its possessors." (Eccl. 7:12) With one's expanded intellect one increases his ability to know how to admonish those souls who are his subordinates and he will discover how to influence them even though he has no contact with them. (1 Lekutai Moharan 56:1-3) The Baal Shem Tov offers some additional advice, a person who wants to rectify things in general, must first rectify the particular. The first thing that he must rectify must be himself, transforming his body into a soul. Those who are associated with his soul will then automatically be aroused and motivated to repent. He will then be able to rectify his entire generation, through the transformation of his body into a soul. (Toledoth Yaakov Yosef: Kedoshim 100a)

Rabbi Levi Yitchchak of Berdichov comments on the exercise of spiritual authority. There are two types of people who serve Hashem. Both serve Him with great intensity, but one makes no attempt to bring others to serve the Creator, while the othpr does. The one who works to bring others to serve Him emulates Abraham, who introduced people [to belief in Hashem]. The holy Ari writes that that Noah was punished because he didn't try to correct the people of his generation. He was therefore, reincarnated as Moshe, and it was for this reason that Moshe constantly worked to correct all Israel. (Kisvai HaArl: Sharr HaPesukim: Berashith 6) (Kedusath Levi: Noah pp. 8)

Therefore we must use all our influence and resources to serve Hashem in order that we ourselves can be worthy of coming close to Him. Amen!

Help us with Your great mercy to always pray with great awareness and in particular on Rosh Hashana (Jewish New Year), Yom Kippur (Day of Atonement) and on Hoshana Rabba (the concluding day of judgment). Master of the Universe You are aware that all our sanctity is dependent upon the holy days of Rosh Hashana. You are aware that in our bitter exile, in the era of the coming of the Messiah, we have no other power through which to achieve holiness, except through the holy day of Rosh Hashana, that You have given us with Your great mercy. Through our prayers and the blowing of the shofar (ram's horn) on Rosh Hashana help us banish the Satan and the forces of evil, so that we can we draw upon ourselves the holiness of Rosh Hashana all year long. (1 Lekutai Tefilos 22)

On the eve of Rosh Hashana (the Jewish New Year, the day of heavenly judgment, when the fate of the entire world is determined), we [are permitted to] launder the clothing [that we will wear for Rosh Hashana] and take haircuts [all in honor of the holiday]. (Mechaver) This is done to demonstrate our trust in Hashem's mercy, that we are confident that He will judge us with compassion. However, one shouldn't wear very expensive clothing, in order not to distract his mind from the awe of the day of judgment. One should don nice white clothing, for Rosh Hashana if the custom of one's locale is to do so. (Mishna Brurah 581:25) There are those people who are accustomed to immerse in the Mikva (ritual bath) on Rosh Hashana eve, because of nocturnal impurity. (Rama) (Shuichan Aruch: Orach Chiam: 581:4)

Volume 3, Issue 46