The articles in this column are transcriptions and adaptations of shiurim by Rav Joseph Ber Soloveitchik, zt”l. The Rav’s unique perspective on Chumash permeated many of the shiurim and lectures he presented at various venues over a 40-plus-year period. His words add an important perspective that makes the Chumash in particular, and our tradition in general, vibrant and relevant to our generation.
Ramban quotes the Midrash Rabbi Nechuniah Ben Hakaneh that there are two different types of tzedek (righteousness). The Midrash says im tadin atzmecha, if you will judge yourself, a phrase that conveys Chazal’s message: self-judgment. The Mussar movement and mystics were of the opinion that the haftoros read between Re’eh and Nitzavim refer to the Asseres Yemei Teshuva. In Re’eh, the foundation of bechirah, self-determination, is expressed, a sine qua non for repentance. Every year the month of Elul is heralded by Parshas Re’eh, where Hashem gives us two paths from which to choose: life and death. It is up to us to make our choice. We should interpret the command shoftim vshotrim titen lecha in two ways: provide judges to render decisions between litigants and provide judges to evaluate yourself, personally.
Im tadin atzmecha requires man to judge himself. Split yourself into two personae; one that acts as defendant, and the other to examine and judge yourself through kol she’arecha, all your gates. Gates, as egress points, are not exclusive to a city. Every individual has many gates representing sin and excuses for his actions. Adam sought a gate through which to escape his guilt, blaming Hashem and Eve for his sin.
Re’eh usually coincides with Shabbos Mevarchim Elul and Shoftim with the first Shabbos of Elul to enforce the concept of im tadin atzmecha. To choose life, you must examine your actions in the period preceding the Days of Awe as an unbiased stranger, and render your decision.
We must understand the redundant word tzedek in the verse tzedek tzedek tirdof. According to Ramban, tzedek means middas dino shel olam, the foundation that guides and maintains creation. This form of tzedek represents natural law that prevails throughout every corner of the universe. This kind of tzedek is what the mystics referred to as malchus – Hashem’s revelation through the laws of nature, ratzon hakadmon, the primordial will prevailing throughout the universe.
The Baal Shem Tov said udevarcha nitzav bashamayim u’vaaretz means the physical world was created through the word yehi used in connection with creation. For example, yehi or means let there be light composed of specific natural and physical properties. Middas dino shel olam is malchus and Shechina, the revelation of the glory of Hashem through the consistent repetition of physical laws. Ratzon hakadmon requires the universe to obey the laws of nature, the consistent middas hadin, inthe constant speed of light, the blooming of trees in spring and the withering of leaves in fall.
Ratzon kadmon instructs man to obey moral codes and laws. As we say in the Rosh Hashanah liturgy – Hashem bears the universe on His shoulders, so to say. It is the first form of tzedek representing yehi that maintains continuity and balance within creation.
The Midrash says that prior to creating man, Hashem consulted four attributes whether man should be created. Chesed and Tzedek advised that man should be created because he is capable of great things. Emes and Shalom advised that man not be created because of his proclivity to lie and squabble. Hashem resolved the dispute by hurling emes to the ground.
Why did Truth and Peace argue against creation? For man to be a complete ish emes, he cannot deviate one iota from the path of truth. Likewise, to be a complete ish shalom, he may not deviate from the path of peace.