Next Shabbas Kodesh which approaches auspiciously is the first Shabbas in the month of Elul, the month of teshuvah. Thus, it is fitting to open with the sacred words of the Bnei Yissaschar (Elul 1, 10). He draws a connection between parshas Shoftim and the month of Elul based on the opening passuk of the parsha (Devarim 16, 18): "שופטים ושוטרים תתן לך בכל שעריך אשר ה' אלקיך נותן לך לשבטיך ושפטו את העם משפט צדק"—judges and officers shall you place at all of your entryways which Hashem, your G-d, gives you for your tribes; and they shall judge the people with righteous judgment. He explains the practical significance of this directive for each individual. Here is what he says:
At the beginning of Elul, we always read parshas Shoftim; for this is the beginning of the process of teshuvah and its essence. It is critical for one who performs teshuvah to place a judge and monitor at each of his gateways. His gateways are his senses which the Almighty opened for him to function in this world. They are his eyes, ears, nose, mouth, and sexual appendage. A person is obligated to use his common sense to judge accurately that these senses are being put to proper use.
An officer (policeman) is someone who (monitors and) punishes one who transgresses. In similar fashion, if a person is aware that he is looking at things that he should not or speaking things that violate Hashem’s will, he must accept upon himself a fitting punishment—such as giving money to tzedakah or some form of physical deprivation such as fasting—like the students of the Ramak, z”l, did. This is an essential part of teshuvah.
Do Things that Reflect Well on Yourself
I would like to propose my own explanation regarding the connection between the mitzvah of placing judges and officers at your entryways and the month of Elul. Let us refer to a teaching in the Mishnah (Avos 2, 1): "רבי אומר, איזוהי דרך ישרה שיבור לו האדם, כל שהיא תפארת לעושיה ותפארת לו מן האדם"—Rebbe says: Which is the proper path that a man should choose for himself? Whatever is a credit (“Tiferes”) to himself and earns him the esteem (“Tiferes”) of fellow men. Undoubtedly, a Jew should serve Hashem by studying Torah and performing mitzvos l’shma—solely for the sake of Hashem. That being the case, why is it necessary for a person to serve Hashem by choosing a path that also earns him the esteem of his fellow man?
The Midrash Shmuel explains what this means in the name of the pious Rabbi Yosef Yaavetz (Jabez) based on the words of Shlomo HaMelech, the wisest of all men (Mishlei 21, 2): "כל דרך איש ישר בעיניו"—a man’s every way is upright in his eyes. In other words, every person thinks that his way is good and proper because of his own personal bias. Hence, he does not recognize his own faults or shortcomings. This is the implication of the next passuk in our parsha (Devarim 16, 19): "כי השוחד יעור עיני חכמים"—because a bribe will blind the eyes of the wise, i.e., a person will not recognize his own poor judgment.
This then is the question posed by Rabeinu HaKadosh, Yisrael’s teacher: “Which is the proper path that a man should choose for himself?” How can a person discern whether or not he has chosen the right path? Perhaps he has chosen incorrectly, seeing as the yetzer blinds him to the truth and convinces him that “a man’s every way is upright.” Hence, Shlomo HaMelech warns us elsewhere (Mishlei 3, 5): "ואל בינתך אל תישען"—and do not rely on your own understanding.
To which Rabeinu HaKadosh provides a definitive answer: A person should choose a course of action that satisfies two criteria. Firstly, “it should be a credit to himself.” He should ask himself whether or not he is making the best use of the talents HKB”H has given him. Is he a credit to HKB”H and His Torah? Secondly, since a person cannot rely solely on his own judgment, he should also ask himself if this course of action will “earn him the esteem of his fellow man.” In other words, he should seek the advice of someone who is a talmid-chacham and god-fearing, who is unbiased. If his choice satisfies both of these criteria, he can rest assured that he has chosen the proper path. This is the gist of the illuminating words of the Midrash Shmuel.
We can embellish this thought by focusing on the precise language employed by Rabeinu HaKadosh. He says "ותפארת לו מן האדם" instead of "ותפארת לו מבני אדם". Thus, he is instructing us to consult with "האדם"—specifically with someone who is esteemed, well-versed in the Torah, and possesses “yirah.” Consulting with someone who lacks these qualifications is of no benefit; it will not ensure that we have chosen a proper, upright path.
This is supported by the sacred, edifying words of the Noan Elimelech (beginning of parshas Pinchas). Here is a loose translation:
There are some people, who when presented with an opportunity, are uncertain as to what to do, because they are uncertain if it is a mitzvah to do the thing. They doubt themselves, because the yetzer hara blinds a person to the truth, chalilah. Yet, when they see a particular tzaddik doing that thing, and he does so with so much “ahavah” and “yirah,” it is apparent to everyone that it is indeed a mitzvah to follow his example—even though it was initially unclear whether or not it was a mitzvah.
This then is the lesson Rabeinu HaKadosh intended to teach. The proper course of action should be "כל שתפארת לעושיה"—one must consider whether of not it will be to his credit based on his abilities to please HKB”H. It should also be "ותפארת לו מן האדם"—one should consult with a highly-regarded person, who is a tzaddik, to confirm that one is acting appropriately.
Rabeinu HaKadosh a Nitzotz of Yaakov Avinu Began the Mishnayos with Krias Shema
I had a wonderful idea that I would like to share with my royal audience. I would like to explain why Rabeinu HaKadosh suggested that these two criteria are necessary to choose a proper course of action: “Whatever is a credit (“Tiferes”) to himself and earns him the esteem (“Tiferes”) of fellow men. To begin with, we will introduce what the Arizal teaches us in Likutei Shas (Avos, ibid.). He explains that Rebbe, Rabeinu HaKadosh, chose to extol the virtues of the midah of “Tiferes,” because he was a “nitzotz”—a spark from the neshamah—of Yaakov Avinu whose midah was “Tiferes.”
Let us elaborate. Our sacred sefarim, based on the Zohar hakadosh (Terumah 176a), explain that each of the three Avos served Hashem with his own, unique midah. Avraham Avinu was the paradigm of “midas hachesed”; he treated all human beings with kindness, welcoming guests into his tent, in an effort to draw them closer to HKB”H. Yitzchak Avinu was the paradigm of “midas hadin,” also referred to as “gevurah.” Hence, the Torah refers to him as (Bereishis 31, 42): "פחד יצחק"—the Dread of Yitzchak. Lastly, Yaakov Avinu was the paradigm of “midas Tiferes.” “Tiferes” incorporates both Avraham’s attribute of “chesed” and Yitzchak’s attribute of “din”—although, it favors divine kindness and mercy (“rachamim”).
We can now better comprehend the teaching of our master, the Arizal. It was for this reason that Rabeinu HaKadosh, a “nitzotz” of Yaakov Avinu, the paradigm of the midah of “Tiferes,” chose to extol the virtues of “Tiferes” in this Mishnah. To choose the best way to serve Hashem, one should opt for the middle road characterized by the midah of “Tiferes”: "כל שהיא תפארת לעושיה ותפארת לו מן האדם".
This correlates magnificently with what the divine kabbalist, the Megaleh Amukos, writes (Vayechi). He supports the teaching of the Arizal by citing the Midrash (B.R. 96, 5): "בחייו היה דר בציפורי שבע עשרה שנה, והיה קורא על עצמו ויחי יעקב בארץ מצרים י"ז שנה, וחיה יהודה בציפורי י"ז שנין". In his lifetime, he (Rebbe) lived in Tzippori for seventeen years, and he applied to himself the passuk (Bereishis 47, 28): “Yaakov lived in the land of Mitzrayim seventeen years,” while “Yehudah (Rebbe, Rabbi Yehudah HaNasi) lived in Tzippori seventeen years.” Clearly, Rebbe identified with Yaakov Avinu. Hence, as the Arizal asserts, this teaching of his alludes to the fact that he was a “nitzotz” of Yaakov Avinu. To emphasize this point, the Megaleh Amukos adds that this is alluded to by his title "רבי יהודה הנשיא", since the term נשי"א can be interpreted as an abbreviation of נ'צוצו ש'ל י'עקב א'בינו—a “nitzotz” of Yaakov Avinu.
