English translation — שופטים א

A.

On the verse "Judges and officers

(you shall give yourself)

" it stands in Midrash Rabbah¹

: "Said Rabbi Levi,

To what is this comparable?

To a king who had many sons and he loved the youngest more than all of them, and he had one orchard and he loved it more than everything he had,

The king said: I give this orchard that I love more than everything I have to my youngest son whom I love more than all my sons,

So said the Holy One, blessed be He,

Of all the nations I created, I love none except Israel, as it is said²

For Israel is a youth and I love him,

Of everything I created, I love nothing except justice, as it is said³

For I the Lord love justice,

Said the Holy One, blessed be He,

I give what I love to the people I love,

Behold, judges and officers".

It is not understood:

A)

The purpose of a parable is indeed to add explanation in the moral — what does the parable contribute in our case

("[To] a king who had many children etc. and he had one orchard etc.")

upon the moral?

And in general — that one gives a most beloved thing to the one who is most beloved — is a simple matter that does not require a parable!

ב)

In most simple cases — it is not understood the “similar to a king” — for in every person is this so?

ג)

How is it appropriate to say that “from all that I created I love nothing but the law”?

“Law” is indeed a necessary matter for the sake of the existence of the world⁴,

and therefore the Most High does not forgo a conduct that is contrary to “law”⁵

; but how does it fit to say⁶

“from all that I created I love nothing but the law”⁷?

d)

from that which the midrash gives a parable of "he loved the youngest more than all of them" it is understood,

that the belovedness of them

("a nation that I love"),

because of which the Almighty gives them the matter of "judgment",

is analogous to the belovedness of a young son specifically.

and for this reason he brings

(in the allegory)

specifically the verse "for Israel is a youth and I love him"

(and not earlier verses and in Chumash: "from the love of Hashem for you"⁸,

"for Hashem your God loved you"⁹,

and so forth)

— because here

(in the matter of giving judgment and law)

is relevant specifically the belovedness from the aspect that Jews are "youth

(Israel)

a young son specifically.

and superficially,

the opposite seems logical: the matter of ,

judgment" — judges and officers you shall appoint for yourself — is connected with greatness in general,

and in particular greatness in intellect,

and in the language of the Rambam¹⁰

"they do not appoint to the Sanhedrin ..

except men wise and understanding¹¹

outstanding in wisdom of Torah, men of knowledge¹¹

abundant ..

as it is said¹²

and they shall stand there with you, like you

(to Moses)

in wisdom etc."

2.

And one should say the explanation in all this:

Simply it comes out,

that the connection specifically of "judgment"

(law)

to Jews,

is not in such a great measure as the connection of other matters of Torah and commandments to Jews.

Because .

Although that "He declares" His words to Jacob — His statutes and His judgments — these are the laws" — to Israel

(specifically)

nevertheless,

also "nations of the world¹⁵

were commanded concerning the laws, which is one of the seven commandments that the children of Noah were commanded",

and that which the verse says¹⁶

"and judgments they do not know",

refers this only¹⁴

; to "the minutiae of the law".

And this comes R. Levi to say,

that the matter is specifically reversed: "justice" has a special endearment by the Most High,

even more than "all that I have created",

and therefore it pertains specifically to the "nation that I love".

Which therefore it comes out,

that the connection of "justice" to Jews is greater than other matters of Torah and mitzvos.

It is however not understood the reason of the thing — why such a special endearment to "justice" until that therefore "justice" has more connection to Jews than other matters of Torah and mitzvos? — it is indeed seemingly reversed,

as above.

On this, R. Levi introduces the parable of "a king who had many children etc. and he had one orchard etc.",

that the parable of "orchard" is precisely and emphatically: the difference between an orchard and a field is,

that in an orchard fruits grow,

fruit of the tree,

"that are not necessary for the sustenance of life"¹⁷,

and "they are only for delighting in them"⁸

— and in a field grows

(mainly)

grain,

which is a necessary food "for the sustenance of their life".

With this R. Levi makes clear,

that here it is not about "justice" in general.

Justice in general is a necessary matter for the existence of the world

(as above),

rather the discussion is about a special type of justice,

which is analogous to an orchard,

which brings "delight"¹⁹

(and therefore the verse emphasizes "I the Lord love justice" — because a thing that produces delight is connected with the emotion of love and affection).

And the special type of judgment is: a)

given specifically to Jews,

and b)

This is connected with what the.

The endearment of Jews by the Most High is analogous to the love for a young son specifically — "Israel is a youth and I love him",

as follows.

c.

The explanation of this:

In the general matter of judgment there are two details,

And in the language of the verse — judges and officers: "Judges — judges who decide the law,

And officers — those who compel the people after their command ..

Until he accepts upon himself the judgment of the judge"²⁰.

At first glance it should come out,

That judges are merely a "means" that enables that the laws of the Torah should become clear and known and can be implemented in life: just as there can be a doubt as to what is the law of the Torah,

One needs "judges" — judges who clarify the ruling of the Torah; and also "officers",

Whose function is to carry out the ruling and judgment in practice "until he accepts upon himself the judgment of the judge".

According to which it turns out,

that officers are

(in a detail²¹)

more primary than judges,

because they bring about

(the essence and purpose —)

"that he accept upon himself the judgment".

But as the matter of "judges" is explained in the Torah,

they are not only to reveal and make known to all the people a clear ruling,

the laws and judgments of the Torah,

rather they have

(also)

a content and a function for themselves.

And as the Rambam<sup>22</sup>

describes the essence of the Great Sanhedrin in Jerusalem — which was the main and foundation of all judges,

that "in all your gates"<sup>23</sup>

— that "they are the essence of the Oral Law and they are the pillars of instruction and from them law and judgment goes out to all Israel."

The Rambam says here three details

(and stages)<sup>24</sup>

regarding the role of the Great Sanhedrin: a)

"They are the essence of the Oral Law" — this is not the matter of "pillars of instruction",

but the essence of the Oral Law

e.

not only Torah as instruction,

but also — study and understanding of Torah)<sup>25</sup>.

b)

"And they are the pillars of instruction" — the matter of clarifying the practical law in the Torah,

instruction into action.

c)

"And from them law and judgment goes out to all Israel" — the role that the instructions of the Sanhedrin should go out

(and reach)

to all Israel<sup>26</sup>.

(i.

4.

And this is the difference between the humility of "judges" as it is among Jews,

and — as it is among the children of Noah "to appoint judges and magistrates in every province and province"<sup>27</sup>

— a fundamental difference in their very essence:

Among Bnei Noach,

the role of the judges and magistrates is solely to "judge in these seven commandments and to warn the people"<sup>27</sup>

: the laws were given to them pre-determined,

in their completeness<sup>28</sup>

; only because not everyone can by himself

(with his intellect)

direct himself to the law in its truth,

therefore there is for this a.

z.

v.

one must have judges and magistrates who learn the laws and make known the law that is appropriate to the situation

(and also — to endeavor,

that the laws should be carried out in practice — "to warn the people")

Not so among the children of Israel, the matter of judges is first of all — "the essence of the Oral Torah."

To them was given the Written Torah, that they should study it and interpret and explain it — the Oral Torah: they have the power not only to clarify and specify a law in the Torah,

but it is in their power

(of course,

according to the rules of the Torah)

to innovate in Torah²⁹

And in all this is "Do not deviate from the word that they will tell you, right or left"³⁰.

And this means the midrash "Of all that I created, I love nothing but justice" and that the Almighty gave over judgment and law to Jews: here it does not speak about the role of carrying out law and judgment in general

(which also exists by the children of Noah),

but about the novel concept of "judgment" — the intellect and wisdom³¹

of the Oral Torah,

which the engagement in judgment is not because of to know the deed that they do,

because of the world — it is higher

(and consequently more beloved above)

"than all that I created"³²,

and this was given over to Israel as above.

5.

Based on this one will also understand the reason why this is connected with the belovedness of Jews as "youth of Israel" specifically³³

In the matter of clarification of the laws in the Torah, it is primarily relevant³⁴

the matter of greatness in intellect and wisdom,

as above,

but that which the Most High "gives" Torah,

so to speak,

to the

(judges of)

Jews,

in a manner that they are "essence of the Oral Torah" — this is not due to their virtue in intellect and wisdom,

but because Israel and the Holy One, blessed be He, are entirely one³⁵,

Jews are,

so to speak,

one thing with the Most High,

with the Giver of the Torah.

And also on this is a parable the endearment of a young son specifically.

The love for a young son is not connected with the virtues of the son

(and in particular — revealed)

(because he is after all a young child),

but because they

(father and son)

are one essence³⁶.

And likewise in the analogy regarding Jews: There is the endearment for Jews because they are a "wise and understanding nation"³⁷

; but the essential love of the Most High for Jews is because of their essence

(not covered by their virtues and the like)

— they are "youth of Israel".

And in avodah — that which stands revealed among Jews when they hold themselves low³⁸,

in bittul — "you diminish yourselves"³⁹

— which, from that, Jews become "baalei batim" kavyakhol over the Torah.

And therefore the connection of mishpat to Jews is deeper and stronger than other matters of Torah and mitzvos,

because in the coming into being,

chiddush hamishpat expresses the "intrinsic quality" of Jews,

that they are one essence kavyakhol with the Supreme One,

Elokai u'Melech⁴⁰

hamishpat.

With this it is also understood what one brings a parable from a king specifically — because in the allegory,

the Jews receive

(not just a gift that is precious,

but)

a gift that is possible only from a king to give — the "ownership" also of judgment,

which comes

(as above)

from the God and King of judgment.

6.

The above matter regarding "judgment" — being a general matter of all

(and in all)

the Torah and mitzvos — there is from it in the fulfillment of every mitzvah,

by each and every one.

And the explanation:

The difference between "judges" and "officers" is similar to the difference between "we will do" and "we will hear": "judges" is their matter — "we will hear" — the under- standing<sup>41</sup>

of and making hear Torah and commandments; and ,

officers" do upon this "we will do" — the actual doing,

including also deed from the language of coercion<sup>42</sup>

(like the officers),

which in generality is this the matter of acceptance of the yoke.

One could think that "we will hear" is not a matter and purpose for itself,

it is only a kind of preparation for a commandment and preparation,

which leads to the doing of commandments — one has upon this the teaching from the aforementioned midrash,

that the Almighty commands that it should be "we will hear"

(judges)

as a service in itself.

That this is also one of the explanations in that the order is "Naaseh veNishma"

(Naaseh precedes Nishma)

— this is not only because of the "Naaseh",

that the movement of acceptance of the yoke should be in its strength and completeness,

without an intermingling of rational reasons from the side of "Nishma",

but this is also because of the "Nishma":

When the "Nishma" comes before "Naaseh",

it could be that the "Nishma" is only a preparation and qualification for the "Naaseh" — "study brings to deed";

But when the "nishma" comes after the "naaseh",

after the asiyah has already been "taken care of" — it is understood that the "nishma" is

(not because of the "naaseh",

but)

an avodah

(and shleimus)

and tachlis for itself.

And the reason for this — because the shleimus hachavivah vehataanug above is when among Yidden there is also the havana and hasaga in the matters of Torah and mitzvos.

Because the Holy One, blessed be He, desired to have a dwelling place in the lower realms,

that all "tachtonim" should become a "dirah" and vessel for G‑dliness.

When among a Jew there is also only the "naaseh" — asiyah,

kabalas ol — then although in this his bittul to the ratzon haelyon is expressed,

this is however not an inyan that penetrates into his very existence in all details also the inner koachos;

So that the intention of "dirah betachtonim"⁴³ should be carried out

it is not enough that a Jew nullifies himself to the supernal will,

rather he, in his entirety and in all his particulars, must become a "vessel"

("dirah")

for holiness,

which is specifically when he is

(air)

here

(his inner powers)

understanding and comprehension⁴⁴.

7.

In the manner that there is an advantage in the study

(and understanding⁴⁵)

of the Torah

"nishma",

("nishma")

over the fulfillment of the commandments — in this manner there are these two matters in the fulfillment of each commandment itself:

As known⁴⁶,

there are in the commandments two types of intentions: a)

the general intention which is equal in all the commandments

(part of the wording of the blessing which is equal in all the commandments)

— "Who sanctified us with His commandments and commanded us",

fulfillment of the supernal will,

acceptance of the yoke of commandments; b)

the particular intention which is connected with the particular content and special quality that is in that commandment — "to lay tefillin"

and 365 negative commandments corresponding to 365 sinews — and each commandment effects a refinement in its limb and part of man⁴⁸],

which is a matter of taste and intellect.

The difference between the two intentions is connected with

the two matters in the commandments⁴⁹

: a)

the supernal will of the Blessed One that is in the commandments — in which will there is no division,

and from that perspective all the commandments are equal.

b)

the supernal delight of the Blessed One

(the inwardness of the supernal will that is in the commandments)

— which the "supernal delight" is different in each commandment.

that in ratzon there is no division,

the

(the intensity of the ratzon is equal in all ratzons; but not so in oneg, where there is division,

in each faculty there is a different kind of oneg].

And therefore there is an advantage in the particular intention of mitzvos over the general intention⁵⁰

— because in this is found the supreme oneg, blessed be He,

(as explained above,

that the "desire of the Holy One, blessed be He" is specifically to have a dwelling place in the lower realms,

which is accomplished through the drawing down

(also)

in pnimiyus⁵¹).

8.

Although by every mitzvah there is the elevation of "mishpat"

(from the aspect of the intention and particular content in this mitzvah)

— it does not, however, reach the elevation that exists in "mishpat" in its simple sense.

Because⁵²

the divine pleasure that is clothed in mitzvos

(in each mitzvah a different type of pleasure)

— is only a radiation from the supernal pleasure, blessed be He,

which is unique in His essence and substance, may He be blessed; and the Most High Himself is, after all, simple in the ultimate simplicity,

and it is not applicable regarding Him any division, etc.,

but He is the "source of pleasures,"

from where there is drawn forth a "radiation in mitzvos according to every level according to its degree."

And this is the function of "judgment" — "Judges and officers you shall appoint for yourself" — which is meant by this

(not the particular aspect of judgment,

but)

the general aspect in relation to the entire Torah and commandments

(as above p. __ at length).

And therefore it is said about this "I, the Lord, love judgment" — because in this is openly manifest

(not merely an illumination of the supernal delight,

as in every particular commandment,

but)

the source of delights,

the "yearning" of His very Essence.

And this is also the reason why the matter of judgment is given to Jews because of that which "Israel is a youth and I love him" — specifically because of their

(quality of)

smallness and self-nullification — because the connection with the source of delights is⁵³

not through a service of taste and feeling of delight,

where the existence of man is felt,

but on the contrary: specifically through simplicity one connects oneself with the simplicity above⁵⁴.

9.

Parshat Shoftim is always read at the beginning of the month of Elul

— In most years, Shabbat Parshat Re'eh is still in the month of Menachem Av — meaning Elul: and even when it falls on Rosh Chodesh Elul,

it is the first day of Rosh Chodesh

(30 Menachem Av),

but 1 Elul is always in Parshat Shoftim — it is understood,

that the aforementioned matter regarding Shoftim has a special connection to the month of Elul,

that from the customs of Israel in this month

(which begins from 1 Elul⁵⁵)

is the shofar blowing of Elul⁵⁶

Regarding this matter of shofar one finds two extremes<sup>,5</sup>

: "Shofar" is from the language of "improve your deeds"<sup>58</sup>,

which is the matter of delight: and on the other hand,

the sound of the shofar instills fear and trembling<sup>59</sup>

(the opposite of delight).

The Tzemach Tzedek explains on this<sup>80</sup>,

that "shofar" is the aspect of "source of delights" which is entirely above the revelation of delight,

and therefore it instills fear and trembling,

because the revelation of the source of delights,

is connected with self-nullification and simplicity as above.

the parable of the Baal Shem Tov on the sound of the shofar,

that this is analogous to the simple sound⁶²

of the son, the only one of the king,

that "his father recognizes him by the eye-mark of the voice".]

But on the other hand,

"shofar" is from the language of delight,

since this is the source of delights from which all kinds of delight are drawn.

That this is along the lines of what the midrash explains regarding justice — judges and officers you shall appoint for yourself — that in this there is the "I am Hashem who loves justice",

and therefore it is connected with Jews as they are in the manner of "a youth Israel and I love him",

as above.

And through the matter of "justice"

(completeness of law in general)

is brought about

(as the midrash concludes),

that "immediately I will redeem you with a complete redemption"⁶³.

(From the maamar and sicha of Shabbos Parshas Shoftim 5727.

<b>Discourse for the holiday of Rosh Hashanah 5742*)</b>