Sefer HaChinuch explains that these judges and officers are responsible for maintaining discipline among the people. Their job is to see to it that everyone adheres to the mitzvos, and assure that those who do not, receive their due punishment. These judges represent the highest echelon of Torah erudition, ethical and moral character refinement. It goes without saying that they are G-d-fearing and represent the spiritual elite of the nation. The root of the mitzvah is obvious. A nation that witnesses its leadership reflecting the highest standards of service to Hashem will themselves be inspired to follow suit. This will bring about a nation committed to goodness and uprightness, a nation that gives great pleasure and joy to Hashem.
We can encapsulate the above in two words: emunas chachamim, faith in the sages – spiritual leadership. It is a phenomenon which, although powerful, is an often misunderstood (especially by those who refuse to accept it) concept in Jewish thought. It is neither blind obedience, nor the abdication of one’s intelligence, but rather, a deep-rooted recognition that Torah wisdom is refined through holiness and character trait refinement. Generations of mesorah, Torah transmission, accord certain people a greater penetrating vision into reality. Emunas chachamim means trusting that true Torah sages see not only facts, but also peer below the surface at the essence. The average person sees fragments, occurrences, whose “dots” need to be connected. The sage connects the dots to reveal continuity, purpose and a Divine plan. While the average person reacts in the moment, the sage measures everything through the barometer of eternity.
Chazal (Pirkei Avos 1:16) instruct, Asei lecha Rav; “Make for yourself a rebbe, a spiritual guide and mentor.” This is not to enable us with a shortcut to spiritual decision-making, but rather, to acknowledge that one was not meant to navigate spiritual chaos alone. The Torah sage possesses much more than accumulated wisdom. He is much more than a body of information. He embodies daas Torah, a Torah intelligence which is integrated –and sanctified into — his consciousness. He is a living Torah scroll whose character, judgment and soul have become media for Divine truth.
If so, why do we misunderstand it? Why is it difficult to accept that an individual who has immersed himself/his life in Torah and mitzvos, who has refined himself through the crucible of mesiras nefesh and sanctified himself to serving Hashem with a totality of self, functions above and beyond the rest of us?
Emunas chachamim becomes a serious challenge when it is divorced from its spiritual mooring, its foundations of spiritual integrity. When belief becomes almost cult-like, it becomes a problem. Emunas chachamim depends upon the integrity of the sage: humility; fear of Heaven; moral refinement; the integrity of the student; sincerity, rather than seeking a crutch to depend on; and certainly no fanaticism. Last, and most important, is the acknowledgement that no human being replaces Hashem.
Human beings yearn to trust someone, to look up to someone who is clearly greater than they are. In Judaism, we revere the sage because we viewed him as subservient to something higher than himself. Our gedolim run from honor. This alone is proof of their authenticity.
An incident occurred involving a young man who was seriously injured in a car accident. After the first examination, the doctors immediately determined that his injuries were critical and life-threatening. They established his identity through identification found in his pocket, and they were able to locate his sister. Upon seeing her brother in such terrible condition, she began to cry bitterly. The doctors calmed her down, explaining that her brother’s time was limited. He was semi-conscious, and any weeping would frighten him and hasten his demise.
The young woman informed them that they had an elderly father who resided in an assisted living center. He himself was frail and weakened, and she feared what the shock would do to his weakened condition. Nonetheless, he must be told. They brought him to the hospital and told him not to become emotional, because it would scare his son.
The father walked into the room outwardly calm. He took one look at his son and said, “I am going home. Everything will be fine. You will recover. You have nothing to worry about. I am certain that, in the end, you will be healthy!”
The doctors were certain that the father had lost his senses. They explained to him that his son was in grave condition and that his attitude was counter intuitive. The father asked, “What condition? My son will be fine. Do not look at me as if I have lost my mind. I was given a b’rachah which supersedes all conditions! Let me explain.
“I am from the city of Radin, Poland, home of the illustrious Chafetz Chaim. When he completed his magnum opus, the Mishnah Berurah, he tested the waters to see how lay people would react to it. To this end, he gathered a group of lay people and asked them to explain to him what they read in his manuscript. I merited to read to him a number of times. He was pleased by my learning and understanding of the material. As ‘reimbursement’ for my time (which was an indescribable honor and privilege), he gave me two blessings. First, I would merit longevity. I am today seventy-six-years old which does not constitute longevity. Second, he blessed me that none of my children would die during my lifetime. Do you see why I am not concerned with my son’s condition?”
As he finished speaking, his son slowly opened his eyes to the shock and awe of the doctors. They saw a miracle happening before their eyes. This is the power of emunas chachamim: both the saintliness of the Chafetz Chaim; and the unshakable belief of the father who had received the sage’s blessing.
