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The majority of our lives a Yidden is spent in pursuit of the best way to fulfil the Ratzon Hashem. We try to understand what we can do in our daily lives in order to come closer to the Ribbono Shel Olam, and we do our best to avoid that which distances us. Although the means to these ends sometime seem elusive, and we aren’t sure how best to meet our goals, the Torah really makes no secret of it. There are a number of times that Hashem, through his Neviim, tells us precisely what His Ratzon is, what is truly expected of us. It would seem, then, that any time we come across one of these Pessukim, we should do our best to understand exactly the message being conveyed, so that we may apply it to our own lives.

One such Passuk appears at the end of the Haftorah for Parshas Balak, which is taken from Sefer Micha. The Haftorah really has two distinct parts: the first half is a Nevuah regarding the Yemos Hamoshiach, about which the Navi makes glorious predictions such as: “Tarom Yadecha Al Tzarecha V’chol Oivecha Yikareisu”. The second part of the Haftorah, however, is a bit less upbeat. The Navi turns to Divrei Tochacha, focused mainly on our lack of gratitude, as a nation, for all that Hashem does for us. The Navi mentions many of the Nissim that were done in our history, asking “Ami Mah Asisi Lecha U’Ma He’elescha”. “What have I done to you” asks the Kaviyachol, “and what hardship have a I caused you?”

Then, the Navi notes the challenge we often face: “BaMeh Akadem Hashem ”. We ask ourselves, says the Navi, how we might come closer to Hashem, and we assume that we must bring Korbanos and make grand gestures of Avodas Hashem. But this is not the case, continues Micha, Hashem does not desire “Alfei Eilim B’Rivovos Nachlei Shemen”, thousands of rams and streams of oil. Rather, and here is the crux of the message, Hashem has told us exactly what we should do to become close to him: “Higgid Lecha Adam Mah Tov U’Ma Hashem Doresh Mimcha.” The term “Higgid”, explains the Metzuos, is in the past tense, meaning that Hashem has already informed us, in the Torah itself, “BaMeh Akadem”.

“Ki Im Asos Mishpat V’Ahavas Chesed V’Hatzneah Leches Im Elokecha”, the Navi lists three distinct areas in which HKB”H wishes a person to excel in order to become closer to him. The first two are relatively self-explanatory and are not the basis of any Machlokes. “Asos Mishpat” refers to “Din”, or monetary matters: we must be above reproach when it comes to our business and interpersonal dealings. “Ahavas Chesed”, as the words imply, refers to Chesed: we must be compassionate in our treatment of others, and come to the aid of those in need.

The last words of the Passuk, and the Hafotrah in fact, are a little less simple to understand, but it seems vital to do so if we wish to fulfil the mandate of “Mah Tov U’Ma Hashem Doresh Mimcha”.

Rashi, in his Pirush on these words, brings the Targum Yonasan, who translates the words as meaning “One must be ‘tzanua’ in his Yiras Hashem. Then, Rashi brings his own Pshat which is somewhat novel: human nature is that if someone wrongs his fellow in front of others, he will only be able to seek forgiveness in front of those people, Hashem, is different, however: “HKBH Ain Chafetz Elah Sheyashuv Elav Beino U’Bein Atzmo”. The simplest way to understand the Pshat of Rashi is that these words tell us that Hashem desires only a close personal connection with us, and does not need any public displays of alligence. This would seem to dovetail with the earlier Pessukim that speak about our instinct to favor open acts of Avodas Hashem.

Radak explains the words “V’Hatzneah Leches Im Elokecha” as referring to “Yichud HaKel Yisborach V’Ahavaso B’Chol Levavo U’Vichol Nafsho”. These are of course two of the six constant Mitzvos, the basic Chiyuvim of Ahavas Hashem and Yiras Hashem.

All of these approaches to these words, be it the Targum, Rashi or Radak, while somewhat variant, have a common theme: they all assume that the words “Hatzneah Leches Im Elokecha” refer to our relationship with Hashem, and specifically Mitzvos that are Bein Adam L’Makom. In a way, this seems to make sense: the first two areas spoken about in the Passuk, Din and Chesed, are both Bein Adam L’Chaveiro, and we would assume that there be an element of Bein Adam L’Makom as well. In addition, the presence of the words “Im Elokecha” in this part of the Passuk would also indicate that these words speak about our connection to Hashem Himself.

It seems, however, that Chazal had another view of these words.

The Gemara in Sukka, which is cited by Radak as well, brings a Drasha on this Passuk. As we noted, the Gemarah defines “Asos Mishpat” and “Ahavas Chesed” as Din and Gemilus Chasadim, respectively, and then says: “Hatzneah Leches Zeh Hotzaas HaMes V’Hachnasas Kalla”. These words, the Gemara tells us, refer to two consummate acts of Chsed: helping a poor Kallah get married, and the Chesed Shel Emes of helping a destitute person come to Kevuras Yisroel. In addition, the Gemarah learns a “Kal V’Chomer” from the use of the term “Hatzneah”, which of course means hidden or private, in relation to these Mitzvos: if the Navi reminds us to do these types of Chesed, which are not generally private acts, B’Tzina, surely we must ensure that those actions which are generally done B’Tzinah remain so. Rashi there explains that “Devarim Shedarchan La’asosan B’Tzina” refers to general Tzedaka which is easily done without others knowing, as opposed to Hachanas Kalah and Hotzas Hames, which often involve public fundraising. Having defined the words “Hatzneah Leches” as referring to these specific types of Chesed, and then using this to teach a lesson about general Tzedaka, it is clear that Chazal place these words squarely in the realm of Bein Adam L’Chaveiro.

How, then, do the words of the Gemarah and those of the Meforshei HaPshat resolve with one another? Rashi and Radak clearly assume that the words “Hatzneah Leches Im Elokecha” apply to Mitzvos that are Bein Adam L’Makom, but Chazal do not seem to agree? In addition, we must understand, according to the Gemarah, why the words “Im Elokecha” are necessary. If the intent of the Passuk was to teach us that acts of Chesed should be done “B’Tzina” why not say this directly, and why add in words that make it seem as though the Passuk is referring to a relationship with Hashem?

There is another question that can be asked on the Passuk in general, and especially on the way Chazal interpret it, that is perhaps best brought out by the way Rashi explains the Drasha of the Gemarah. One may ask how Chazal came to the conclusion that “Hatzneah Leches Zeh Hotzaas HaMes V’Hachnasas Kalla”—why these two Chasadim specifically? Rashi explains that this Drasha is based on a Passuk in Koheles: “Tov Laleches El Bais Avel MiLeches El Bais Mishteh”. This Passuk refers to both a Levaya and a Chasuna, and uses the term “Leches”, thus linking it to our Passuk which employs the same term. We see then that the Drasha is based on the word “Leches”, but if we think about it, this word is also the hardest to explain within the context of the Passuk. Whether we assume the Navi refers to Mitzvos that are Bein Adam L’Makom or Bein Adam L’Chaveiro, we must understand why the term “Leches” is used. In neither case is one going someplace with Hashem, Kaviyachol, so what is meant by this word?

Perhaps an understanding of the meaning of the word “Leches”, in the context of the Passuk, will allow us to better explain the words of Chazal and the Meforshim.

One of the places that a similar terminology is used is at the beginning of Parshas Bechokosai, where the Torah tells us: “Im Bechukosai Telechu”, tying the Mitzvos to the concept of “going”. The most common understanding of these words is “Shethiyu Amelim BaTorah”, and so the Ohr HaChaim Hakadosh explains that the word “Telechu” refers to the Chiyuv of Limud Hatorah when we travel, “U’Belechticha Baderech”. That said, there is a Pashur Pshat in the Passuk as well, and the word “Telechu” must be understood in that Derech as well.

Rav Hirsch, in his Pirush on those words, defines the term “Holech” as traveling to achieve a purpose. There are various words that can describe a person walking or moving, but the term “Holech” is specifically used when a person has a goal in mind. The words “Im Bechukosai Telechu”, then, refer to a Sheifa, a Halicha for the purposes of accomplishing Mitzvos and Maasim Tovim.

In R’ Hirsch’s understanding, the term “Halicha” has its own meaning that is then modified by the purpose one seeks—the word can be used to describe mundane travels as well, as long as there is a purpose. R’ Yoel Teitelbaum of Satmar uses a similar concept to explain a Mishna in Avos, but develops the meaning of Halicha slightly different.

The Mishna in Avos lists “Arba Midos B’Holchei Bais Hamedrash”, four types of people who go to the Bais Medrash, ostensibly to learn Torah. The final type listed is “Lo Holech V’Lo Asa”, one who does not go and does not accomplish, who is called a Rasha. R’ Yoel asks what seems to be a glaring Kasha on the Mishna: the Mishna begins by saying that there are four types of “Holchei Bais Hamedrash”, but the Rasha doesn’t even go, how, then, can he be classified as being among the “Holchei Bais Hamedrash”? in addition, he wonders why one who stays home is called a Rasha—perhaps he’s just an Am HaAretz?

R’ Yoel explains that the term “Holech” has many connotations, one of which is understood based on the Passuk in Zecharia that says “V’Nasati Lech Mehalchim Bein HaOmdim HaEla”, in which Malachim are referred to as Omdim, stationary, and mankind as Mehalchim, transient. This is because Malachim can achieve only that which they are created to do, but a person can grow and achieve greater heights than before. Thus, the term “Halach”, explains R’ Yoel, refers to one who is growing, advancing in Avodas Hashem.

The Mishna is now understood: all four types physically come to the Bais Medrash, but the question is what they do once they arrive. The Rasha is not a Holech, he does not seek to grow, to achieve more in Ruchnias. He closes his eyes and ears, preventing any inspiration from entering his mind or heart, and is therefore a Rasha. He went to the Bais Medrash, but once there he was not a Holech.

Based on this, perhaps we can understand our Passuk.

“Higgid Lecha Adam Mah Tov U’Ma Hashem Doresh Mimcha Ki Im Asos Mishpat V’Ahavas Chesed V’Hatzneah Leches Im Elokecha”,

We ask: “What does Hashem want? How can I become closer to him”? The Navi answers: of course, act appropriately, deal honestly with others and involve yourself in Chesed. Surely one must have a relationship with Hashem, at once fearing and loving him. But above all else, one should be a “Leches Im Elokecha”. Whatever we are involved in, whichever Mitzvos and Maasim Tovim we are doing, there can be only one goal: to grow and advance in our Ruchnias, to be a Holech.

How do we know if we are fulfilling this rubric, how can we determine our status as a Holech?

Sometimes the only litmus test, the only way to know if our intentions are pure, is to do them out of sight of others, B’Tzinah. Would we do this act of Chesed without possibility of acclamation? Would we perform our Mitzvos in the same way, with the same vigor, if there was no chance of adulation? If we can answer yes, if we are willing to do whatever is right, even when no one else will know, then we have earned the title of a Holech, we are Leches Im Elokecha.

The Passuk can be understood to be speaking about Mitzvos that are Bein Adam L’Makom or Bein Adam L’Chaveiro because in either case the focus is not on the act, but on the goal. We are exhorted to become “Holchim”, to be Leches Im Elokecha, no matter our specific pursuit.

This is of course a vital message for each of us. In a world where all that matters is that which others can see, where public displays of just about everything are the norm, we must remember that our goal is not what is visible but that which is tangible. If we wish to be Holchim, to be properly focused on our growth in all areas of Ruchnias, we must follow the dictate of the Navi and be “V’Hatzneah Leches Im Elokecha”. If we are successful in doing so, we will soon be Zoche to the promises of the first part of the Haftorah: “Tarom Yadecha Al Tzarecha V’chol Oivecha Yikareisu.”