KI SISAH

"AND YEHOSHUA HEARD THE SOUND OF THE PEOPLE AS THEY SHOUTED AND HE TOLD MOSHE, 'THE SOUND OF WAR IS IN THE CAMP.' [MOSHE] ANSWERED, 'IT IS NOT THE SONG OF VICTORY NOR THE WAIL OF DEFEAT, RATHER IT IS THE SOUND OF MERRY-MAKING THAT I DO HEAR.'...AND HE SAW THE CALF AND THE DANCING.." (SHMOS 32:17-19)"

The psukim relate that when Moshe Rabbeinu descended Har Sinai with the two tablets of testimony in his hand, his faithful disciple Yehoshua awaited him at the foot of the mountain. Yehoshua began speculating about the sounds of shouting that he heard coming from the camp. He thought that they were sounds of people at war. Moshe Rabbeinu corrected him, stating that these were not sounds of people at war, but rather the sounds of people making merry. [It seems from the Ramban (Shmos 32:6, 32:18) that Moshe had already detected at this moment that they were merry-making and rejoicing around their idol. He nevertheless told Yehoshua that the sounds were that of "merry-making," being intentionally vague and not specific, in order not to speak derogatorily against Klal Yisroel, that they had made an idol].

How did Moshe, standing at the foot of Har Sinai know exactly what was happening in the camp? The Ramban explains that in reality Moshe did not know for sure what was ensuing in the camp, for if he did know, he would have stated definitively, "It is the sound of merry-making." Instead he said, "Rather it is the sound of merry-making that I do hear," indicating some uncertainty. Moshe understood that the sounds emanating from the camp were in all likelihood sounds of people making merry. Since Moshe was the "father of wisdom" he was able to discern and recognize through his keen perception the musical character of sounds. He interpreted these sounds to be sounds of people merry-making and not sounds of people at war.

The Ramban brings an additional proof that it was Moshe's wisdom which made him understand that the sounds from the camp were of people merry-making from a chazal in Koheles Rabbah (9:11). Chazal say that Moshe rebuked Yehoshua and said to him, "One who is destined to be the leader of Klal Yisroel cannot distinguish between the different kinds of sounds?" We see clearly that it was Moshe's wisdom of being able to discern between the different kinds of sounds which enabled him to perceive the sounds of the camp to be sounds of merry-making, and he expected Yehoshua to be able to do the same.

This Chazal in Koheles Rabbah is mystifying. How could Moshe Rabbeinu rebuke Yehoshua for not being familiar with the wisdom of identifying the different kinds of sounds of the people in the camp? Is this ability of recognizing the musical character of sounds a prerequisite for leadership of Klal Yisroel?

It seems that it is not the ability to perceive the external musical character of sounds that is crucial for a leader of Klal Yisroel to possess, but rather, it is the ability to recognize what these sounds reflect, namely the mood and internal temperament of the people making these sounds. A true leader of Klal Yisroel must be astute and perceptive. A godol baTorah must be a chochom, a wise person who is able to determine the needs and wants of his people. He must be able to stand at the foot of Har Sinai and recognize through their external sounds the inner feelings and the mood of his people even at a distance. He must detect, even from afar, the inner pulse of his people in all situations and at all times. This is a necessary quality of a gadol baTorah.

If we probe further into this Chazal in Koheles Rabbah we will find it to be baffling. Chazal say that Moshe rebuked Yehoshua, "One who is destined to become the leader of Klal Yisroel shall not be able to discern between the different kinds of sounds?" Moshe was, in essence, rebuking Yehoshua, telling him that his wisdom should have enabled him to recognize that the sounds of the people in the camp are not sounds of people at war. Rather, they are external sounds which reveal the mood and the inner feelings of people that are making merry.

This is mystifying. Moshe already knew from before that these sounds were coming from people making merry and dancing around the golden calf. Hashem Himself told this to Moshe on Har Sinai, "Go down, for your people have sinned...They have made themselves a cast-metal calf. They have bowed down to it and offered sacrifices to it...(Shmos 32:7,8)." If so, with such preconceived knowledge how could Moshe Rabbeinu rebuke Yehoshua that his wisdom and perception should have made him aware that the sounds coming from the camp were sounds of people making merry, Moshe Rabbeinu himself only understood this to be so because Hashem told him so, and not because his wisdom enabled him to understand this to be so.

It seems from here that although Moshe Rabbeinu had prior knowledge from Hashem that the Klal Yisroel had made a golden calf, his rebuke of Yehoshua did not stem from this foreknowledge. Rather, it arose from his wisdom and perception. He was able to isolate and set aside the foreknowledge that he received from Hashem and evaluate the sounds coming from the camp purely on the basis of what he heard alone. Moshe determined that had Hashem not informed him that the Klal Yisroel made a golden calf, his wisdom and common sense alone would have nonetheless recognized this to be so. Hence, Moshe Rabbeinu was able to turn to Yehoshua and rebuke him, saying, "One who is destined to be the leader of Klal Yisroel shall not be able to discern between the different kinds of sounds?"

This ability to distinguish between preconceived ideas and the situation to be judged now at hand, can only take place in an ish emes, a man of truth. Only a person infused with complete emes sincerely seeking the emes can separate pre-conceived ideas and not let them influence his thinking on what has to be judged now at hand. Only he can distinguish in the inner recesses of his thinking process every nuance of logic and fact as to their exact sources and whereabouts. Whereas a person who lacks emes will suffer utter confusion in his thought process and will most certainly be guilty of self-deception. Outside influences and pre-conceived ideas will influence his thought process to the extent that he cannot possibly judge accurately the situation now at hand.

May we be privileged to emulate the true ish emes that Moshe Rabbeinu was in all situations where we must render judgement whether in real life or in Torah study. The study of Torah is the greatest Mitzvah that Klal Yisroel possesses. May we be zoche in our dedication and devotion to it to be anshei emes by concentrating on the true intent of the Gemorah, Tosfos, and Rambam at hand, and sincerely seeking out its holy truth. May we be zoche to focus and delve into its secrets and its beauties, into that which is implicit, and into that which is implied with a piercing regard for accuracy and truth. May we not permit outside influences and preconceived ideas to influence us to introduce spurious and erroneous interpretations. May we also be privileged to realize our first abovementioned point, that the true Gedolei Yisroel in all generations are indeed the "eyes of the congregation." They are blessed with wisdom and perception. May we be zoche to recognize and appreciate their greatness and holiness. May we look up to them for guidance and leadership, and aspire to emulate their deeds. Amen.