Rashi distinguishes between the level of nevuah, prophesy, which Moshe Rabbeinu achieved and the level of the other Neviim. Moshe prophesized with the wording, Zeh ha’davar, “This is the matter,” while the other Neviiam prophesized with the words, Koh amar Hashem, “So said Hashem.” The Malbim explains that “so said Hashem” implies that the Navi is relating what Hashem had earlier communicated to him. Zeh ha’davar implies that Hashem is presently in the process of communicating with those addressed by speaking, as it were, through the medium of the prophet. If so, why when addressing the roshei ha’matos, heads of the tribes, does Moshe use the words, “So said Hashem”? According to the distinction we just mentioned, Moshe was talking down to the people.
Horav Zevullun Graz, zl (Rav of Rechovos), explains that some great men, due to their superiority – both intellectually and spiritually – have difficulty speaking with ha’mon am, ordinary people (if such a concept applies to Jews, Kol Yisrael Kedoshim; mi k’amcha Yisrael). It is one of those things. Their minds work in a different realm, on a different level, and they have very little in common with others. Thus, they have nothing to communicate. We also have Torah giants, who, despite their exalted status, are able to relate to the common man and make him feel that what he thinks is important. Moshe reached the apex of nevuah. Yet, he spoke koh amar Hashem, as did the other Neviim. He was acutely aware that not everyone is geared to, or capable of understanding zeh ha’davar. Apparently, as the quintessential Rebbe of Klal Yisrael, he was setting the tone for others to emulate.
Approachability is vital for a successful and meaningful rebbe/talmid relationship. Fostering a conducive learning environment, it allows the student to feel comfortable seeking guidance and support. We have great teachers, brilliant and knowledgeable leaders, who inspire, guide and encourage their students and all those who seek their counsel. They have a positive impact on the progress and well-being of their students. They create a safe space for open dialogue and encourage questioning, which is vital for success in learning. A rebbe/gadol who prioritizes approachability contributes significantly to the education and development of his actual students and all who want to be his students.
The Noam Elimelech comments that, when Moshe spoke to Klal Yisrael with zeh ha’davar as the preface to his communication, the listeners sensed that Moshe’s mouth was emitting the word of Hashem. They felt that they were listening to Hashem; thus, it was zeh ha’davar. When the other Neviim spoke, the nation believed that Hashem had previously conveyed it to the Navi.
This distinction, explains the Noam Elimelech, exists in some small manner in every generation. We identify two types of tzaddikim. First is the righteous leader who, when he speaks, the listener feels as if he is hearing the word of Hashem. Second is the tzaddik, who, when he speaks, the listener believes that what he hears is the word of Hashem. In either case – whether one senses or one believes – clinging to the tzaddik and following his guidance will help to elevate the listener spiritually.
Horav Moshe Shternbuch, shlita, quotes Horav Aharon Cohen, zl (Rosh Yeshivas Chevron), who related in the name of Horav Yisrael Salanter, zl, “The Misnagdim (those who were against the growth of Chassidus) err, and the Chassidim also err. The Misnagdim are mistaken in their belief that they do not need a Rebbe, and the Chassidim err in thinking that they have a Rebbe.” Rav Cohen explained that Rav Yisrael certainly did not intend to malign Chassidim by implying that their Admor was incompetent to lead. He explains that people make the mistake of thinking that once they join a Chassidic court, like magic, they have now acquired a Rebbe. Truthfully, if he does not cling to his Rebbe and live by his teachings, he does not have a Rebbe. Only when he follows his Rebbe’s ways and teaching will he grow in Torah and yiraas Shomayim.
Horav Yisrael Gustman, zl, was a Rosh Yeshivah whose knowledge of Torah in all of its facets was without peer. At the young age of twenty, he was asked to join the bais din of Horav Chaim Ozer Grodzensky, zl. Equal to his extraordinary greatness was his unabashed humility. He had absolutely no airs about him. All he wanted was to learn and to teach. He respected all men, but his deference to the words of gedolei Yisrael was consummate. He truly felt that when a Torah giant spoke, the Shechinah was speaking through the mouth of the gadol.
Rabbi Yisrael Besser (“Warmed By Their Fire”) relates the following vignette. Rav Gustman went to the Kosel – not to daven or cry out to Hashem in earnest, as were the many other petitioners gathered there. He came to “talk,” to have a conversation with the Almighty. He spoke in a businesslike manner, but with a singsong tune that accompanies one who is learning a blatt Gemorah.
“The Rambam writes in his monumental work, Omar Hashem, ‘Hashem Has said.’ He is actually intimating that the words of gedolim are, in fact, Your words. When they speak, it is Your words that are spoken through their mouths. I have a quandary. I can purchase a building for my yeshivah in Rechaviah, and I can purchase a building in Geulah for a fraction of the price that the building in Rechaviah will cost me. What am I to do? I spoke with the saintly Tchebiner Rav, zl (Horav Dov Berish Weidenfeld), and he advised me to purchase the building in Rechaviah. If he said this, then I am certain these are Your words. You are counseling me to buy the building in Rechaviah. Am I correct in assuming that this is Your advice?”
Rav Gustman paused for a moment and then continued his “conversation.” “I assume, Aibishter, that if You are silent, You are in agreement. After all, shetikah k’hodaah. (Talmudic term: If one/a litigant, remains silent when a claim is leveled at him, it is considered an admission.) The Rosh Yeshivah then shrugged his shoulders and ended his discussion. He then added, “Since You encouraged me to purchase the more expensive building in Rechaviah, You will ‘find some way’ to enable me to do so.” End of conversation. The Rosh Yeshivah backed away from the Kosel and returned to his beloved learning and teaching. Two days later, he had the money for the building!
