Parshas Devarim
In reference to Moishe recounting to the Jewish Nation how HaShem instructed him to appoint leaders over the people, the pasuk tells us (1:13) “Havuh lachem anashim chachamim unevonim veyeduim leshivtaichem veasimem berashaichem” (“ Get for yourselves men who are wise, understanding, and renown from your tribes, and I will appoint them as your heads”).
The desired character traits of the leaders were: 1) wise, 2) understanding, 3) renown.
Later on another pasuk tells us (1:15) “ Vaekach es rashey shifteychem anashim chachamim veyduim vaeten osom rashim aleychem,…” (“I took the heads of your tribes, men who are wise and renown, and I appointed them as heads over you,…”).
Here we see that the leaders whom were actually chosen were: 1) wise, 2) renown
Although the first pasuk clearly tells us that “nevonim” (“men of understanding”) was one of the desired characteristics, Rashi points out that in this latter pasuk, Moishe expressed that he could not find any “nevonim” (“men of understanding”).
The question is why not?? If HaShaem gave “navon” ( “a man of understanding”) as one of the desired prerequisites, such people must have surely existed amongst the Jewish people. If so, why could Moishe not identify them?
To attempt to answer this question, one must first examine the difference between a “chachom” (“a wise man”) and a “novon” (“ man of understanding”).
Rashi (1:13) first explains like this: A navon is one who can understand something, from within something (else).
Rashi further explains by bringing down a discussion between Aruis & Rebbe Yossi.
Aruis asked: What is the difference between “chachamim” (“wise men”) and “navonim” (“men of understanding”)?
Rebbe Yosi answered: A “chocham” (“wise man”), is like one who is a wealthy moneychanger. When he is brought coins to see, he looks at them, and when he is not brought coins, he sits and ponders. A “novon” (“man of understanding”), is like one who is a moneychanger by proffesion. When he is brought money to see, he looks at it, and when he is not brought money, he goes around and brings in his own (by engaging in business{according to Sifsey Chachamim}).
Perhaps, according to the teachings of the Baal HaSulam, and the Rebbe Rav Baruch Shalom Ashlag, we can understand the above mentioned Rashi, “bederch avodah” (“in the way of service to HaShem”) as follows:
A “chocham” (“wise man”), is a knowledgeable fine Jew who like the wealthy moneychanger deals with what is brought to him. He takes care of his necessary responsibilities brought to him as requirements in the Torah. He puts on Tzitzis, Tiffilin, has Mezuzos on his doors, he keeps Kosher, keeps Shabbos, studies Torah, eats matza on Pesach, shakes a Lulav on Succos etc.
When he is not preoccupied having to keep the mitzvos of the Torah, well that is something else…
A “novon” (man of understanding”), is a knowledgeable fine Jew who like the moneychanger by profession deals with what is brought to him. He takes care of his necessary responsibilities brought to him as requirements in the Torah. He puts on Tzitzis, Tiffilin, has Mezuzos on his doors, he keeps Kosher, keeps Shabbos, studies Torah, eats matza on Pesach, shakes a Lulav on Succos etc.
When he is not preoccupied having to keep the mitzvos of the Torah, he goes around and brings in his own!!
That means due to his Devekus BeHaShem (“Atachment to HaShem”) the “novon” (“man of understanding”) unlike the “chacham” (“wise man”), is not satisfied by only doing that what he HAS TO DO, but he always “goes around” to see how can he serve Hashem even more!!
Due to the “navon’s” (“man of understanding”) trait of exceptional understanding, he is able to excel in his Yiras HaShem (“Fear of HaShem”) and “Ahavas HaShem” (“Love of HaShem”). So aside from his nessesarie requirements he as Rashi says “goes around and brings in his own”. The “navon” (“man of understanding”) threw his extra level of “Yiras HaShem” (“Fear of HaShem”) and “Ahavas HaShem” (“Love of HaShem”) can on his own, bring in ways to continually serve HaShem throughout the day, everyday. Due to his true Holy “Kavanos” (“Intentions”), his every thought and action of even the most basic mundane physical experiences are transformed into the service of Devakus BeHaShem.
We now can understand why Moishe could not identify a “Navon” (“Man of Understanding”).
That is because unlike the “chacham” (“wise man”) whose “Avodas HaShem” (“Service of HaShem”) is “chetzoni” (“external”) ( everybody can see that he performs the required Mitzvos, he puts on Tzitzis, Teffillin, has Mezuzos on his doors, keeps Kosher, keeps Shabbos, studies Torah, eats matza on Pesach, shakes a Lulav on Succos etc.) the “navons” (“man of understanding”) “Avodas HaShem” (“Servise of HaShem”) is “pnimi” (“internal”) (nobody can see his “Kavanos” (“Intentions”)).
In the Hakdamah LeTalmud Esser HaSeferos the Baal HaSulam says concerning ones Yiras and Ahavas (“Fear&Love”) of HaShem, that they are given over only to the person himself, “and that there is no one in the world outside of him, who is able to discern or know about them”.
Moishe was no exception, how could he know ones pnimius (“internal intentions”) the hallmark of a “navon” (“man of understanding”)?
According to this undertanding, how befitting is Rashi’s first explanation: “A navon is one who can understand something, from within something (else).”
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If Moshe couldn’t have identifed men of understanding why would HaShem ask him to?
Yes, that is an obvious question. It would seem to be, that although HaShem did not necessarily expect Moishe to succeed in identifying who is a “novon”. HaShem none the less still relates that this is one of the character traits he desires for the appointed leaders of the Jewish people.
Fievel Okowita