פרשת שופטים
This week’s Parsha opens with the verse commanding us to faithfully pursue justice in our judicial system – “צדק צדק תרדף”. The Sefas Emes comments that this is the only time in the entire Torah in which the language to “pursue” or run after something is used. He explains that to reach true justice, one must pursue it. Such a level of justness is so elusive in this world that it can only be achieved through great toil. The Gemorah in Shabbos, (104a) says that the letters which comprise the word שקר are very close together in the Hebrew alpha bet, yet the letters which are used to form the word truth – אמת – are in fact as far away from each other as possible. This choice of letters to express these particular words is hinting to us that lying is common place and is found everywhere in this world truth on the other hand is rare to find on this earth and in order to achieve a level of truthfulness, one must be constantly seeking it.
The Sefas Emes continues by saying that truth is indeed a rare quality, but it is universally accepted as a righteous quality. There is no place on this earth where truth is shunned and lies are respected or encouraged. However, we as Jews must know that the level of truth which we strive for is not merely a level in which we are telling the truth most of the time, or half truths, but rather one in which we never depart from the truth no matter what the cost. Rashi in Bamidbar (13;27) says that every lie has some truth to it or nobody would accept it. However we must not suffice with this and make sure to pursue truth to its end. This is why the verse repeats itself when it says “צדק צדק תרדף”.
The Sefas Emes concludes by saying that there are many people on this earth who believe that the ends justify the means which bring them there. Many people will use underhanded means and deceitful ways to make their way to the top, even if the top which they are striving for is one which is morally respectable. However the Torah rejects this philosophy categorically, and does not allow one to use anything but straight and honest means to reach his goal of becoming a servant of Hashem.
The Saba from Kelm teaches us to what level we must go to pursue this trait of integrity. The Saba would bring the words of the Gemorah in Sotah (69) which says that Moshe decreed that the Jews would say, “God is great, powerful, and awesome”. Yirmiyahu came along and removed the word “awesome” when he saw that Nebuchadnezzar was able to prance around in the destroyed temple. Daniel removed the word “powerful” when the non-Jews were able to subjugate the Jewish people. However the Men of the Great Assembly came and reinstated both words, reasoning that what greater power is displayed than that of God’s power in perpetuating our existence, even when we are surrounded by the 70 nations. We can conclude from here to what extent we are expected to pursue this trait of honesty. These great sages were unable to utter praises about God Himself if they didn’t truly feel it! How much more so must we be careful to not let any level of deceit enter into our lives for far more trivial matters.
The renowned Mashgiach, R’ Chazkal Levenstein used to expound on the importance of acquiring this crucial trait of honesty is not only for itself, but four our entire spirituality! He would explain that if we have not yet mastered this attribute, then we cannot be assured that anything we do is real. He asserts that a person who is not fundamentally honest, will find that most of his service of God is not stemming from an authentic desire to do the right thing, but rather from ulterior motives such as looking good in others’ eyes, and seeking honor or power. The Mashgiach would explain his bombastic Chidush by saying that the same trait which causes a person to be dishonest with his peers will cause him to be dishonest with himself and ultimately with his creator.If a person cannot tell others the truth there is no way his actions will be genuine.
The Mashgiach would continue by citing the Rambam in the laws of idol worship (1:3). The Rambam asks how it was that Avraham Avinu was the first person to recognize God when such a concept was completely unheard of in the environment in which he was raised. He explains that although the people of Avraham’s time certainly thought about the concept of a creator superficially, they did not have the intellectual honesty to pursue those thoughts down to their deepest level of truth, and merely sufficed with their superficial understandings, each according to his intellect, of who runs the world. However, Avraham was the first person in history to not allow this shallow understanding to be sufficient, and who insisted on pursuing truth as far as the boundaries of his intellect would take him. For this reason it was only Avraham who was recorded in history as the one to “discover” God. R’ Chazkal would conclude that we too must not suffice ourselves with a superficial understanding of God or his Torah, but rather must make it our policy to pursue every aspect of our Holy Torah to its source, and be completely relentless in that pursuit.
During this period of the month of Elul in which we find ourselves it behooves us to realize that true growth cannot be achieved unless we improve this trait of honesty. We cannot properly evaluate ourselves unless we can reach a stage in which we are truthful in every way, and only then, can we hope to take stock of our actions, and strategize on how to improve them.
Perhaps we could conclude with the encouraging words of R’ Dessler. R’ Dessler explains that although we already said that the trait of honesty is rare in this world, it is easily discernable to those who seek it. As common as deceit is on this planet, it cannot stand up in opposition to a person who earnestly searches for the truth. Every rational human being has the natural ability to distinguish between truth and falsehood by weighing both of them in their mind and fostering a great fear of Heaven. This point should be very heartening to all of us to know that each one of us can achieve a high level of honesty, all we have to do is want it!
Furthermore, R’ Dessler encourages us, in each and every generation, we have our sages and the leaders of our generation to help guide us out of the maze of pathways that the world contains. This also requires a great deal of honesty. All we have to do is turn to them with even the most trivial of questions, to determine what the truth is in any given situation. The Mesilas Yesharim compares this to a garden maze, in which only one who is in an elevated position can guide those who are still stuck inside toward the exit.
May we all merit to pursue this crucial trait of honesty to its complete end!