לקוטי שיחות חלק ל״ד - נצבים א

Likkutei Sichos Vol. 34 – Nitzavim 1

1. "For this commandment which I command you today is not hidden from you, nor is it far off. It is not in heaven, that you should say, 'Who will go up for us to heaven...?' nor is it beyond the sea..." Rashi comments on "It is not in heaven" — "For if it were in heaven, you would have to go up after it and learn it."

Simply put, the intention is that the phrase "that you should say, 'Who will go up for us to heaven...?'" does not mean that if the Torah were in heaven, it would be an excuse or justification that it is impossible to attain it. In reality, this is not an excuse because the Torah is not in heaven. Rather, the opposite is true, that even "if it were in heaven, you would have to go up after it."

The source of this interpretation is in the Gemara: "Rabbi Avdimi said... 'It is not in heaven,' for if it were in heaven, you would have to go up after it [and if it were beyond the sea, you would have to cross after it]." However, Rashi changes the wording from the Gemara, and instead of "for if it were in heaven, you would have to go up after it," he writes, "for if it were in heaven, you would have to go up after it."

The reason for this change is straightforward: In the Gemara, this teaching follows the statement that "the Torah is only acquired with signs... make signs for the Torah, etc." — which means that one must strive to establish signs and devise strategies to retain the Torah in one's learning. Rabbi Avdimi's teaching is brought as proof, explaining the verse that "if it were in heaven, you would have to go up after it," meaning that the matter of Torah is in a manner of "in heaven" relative to the person learning (somewhat distant from his intellect and memory), and therefore he "must go up after it" — to devise strategies to retain it in his intellect, etc. But Rashi, who explains according to the simple meaning of the verses, is precise in saying "for if it were in heaven, you would have to go up after it," since the simple matter is that it is hypothetical ("if it were"), but in the current situation, the Torah is not in heaven but "very near to you," and there is no need to go up after it.

However, it is necessary to understand: Since "it is not in heaven... who will go up for us to heaven...?" according to its simple meaning, is a hypothetical matter — what compelled Rashi to explain that the intention of the verse is that "if it were in heaven, you would have to go up after it, etc.," and not to explain it simply, that if it were in heaven, you could claim that you are unable to attain it ("who will go up, etc.")?

2. The commentators have explained Rashi's necessity in various ways, among them:

a) It is from what is written at the end of the passage, "For the matter is very near to you, in your mouth and in your heart to do it" — "For if you would think that the meaning of the verse is that if it were in heaven, no one would be found to go up there to bring it to you, it would mean that now that it is not in heaven, you could find people to bring it to you. And this is not the case, for afterwards it concludes that the matter is very near to you, in your mouth and in your heart to do it, and it does not say, 'and people will be found to bring it to you.'" Therefore, it is necessary to explain that the intention of the verse "for the matter is very near to you, etc." is that now the matter is near to you, etc., to do it, whereas if it were in heaven (even though you would also need to do it, nevertheless then) — you would truly have to go up.

b) From the redundancy of the verse in the word "to say" (for it should have said "it is not in heaven to go up to it," or similar), which implies saying to others, "And the meaning is, it is not in heaven, for if it were in heaven, you would have to say, 'Who has the strength and power to go up for us to heaven, etc., and let us hear it, etc.'"

2. However, aside from the difficulties with both interpretations, it seems there is not enough necessity to deviate from the simple meaning of the verse. Regarding the first interpretation mentioned above, it is possible to explain that the conclusion of the verse adds to its beginning: not only does it negate the thought that the mitzvah is distant and wondrous, in heaven or beyond the sea, because in truth it is not in heaven nor beyond the sea, but furthermore — "the matter is very near to you, etc." Concerning the second interpretation, where the proof for this explanation is from the redundancy of the word "to say," if this were Rashi's intention, he would have quoted the word "to say" as well, or at least hinted at it with "etc.," as is Rashi's custom to bring from the verse those words where the difficulty or necessity for his explanation lies.

There is a question regarding the essence of the matter: What is the need to inform us twice and at length that "if it were in heaven (or beyond the sea), you would need to go up after it (or cross the sea for it)" since in reality it is not in heaven and not beyond the sea?

Some commentators explain that according to Rashi, the intention of the verse here is to add emphasis and explanation about the importance and preciousness of the Torah. Even if it were in heaven, you would have to say, "Who will go up for us to heaven and take it for us and let us hear it, and we will do it," meaning "to go up after it and learn it" — to such an extent must the effort be to attain it. From this, we learn all the more so how much we must strive to cleave to it now that it is truly very near to you!

[The necessity is from the redundancy of the lengthy verse "it is not in heaven, etc., and not beyond the sea, etc." — for it is known and visible to all that the Torah is not in heaven and not beyond the sea, and it would have sufficed what was said before, "it is not wondrous for you and not distant," proving that the verse is teaching us a new matter to add to the preciousness and importance of the Torah among the Jewish people.]

But this explanation is questionable, for although there are several passages in the Torah that deal with emphasizing and explaining the importance and preciousness of the Torah, nevertheless, the simple meaning of the verse here does not seem to descend to this. From the content of the continuation of the verses — "For this commandment which I command you today is not wondrous for you and not distant, etc., for the matter is very near to you, in your mouth and in your heart to do it" — it implies that the entire intention of the verse here is only to emphasize that the Torah is a matter "very near to you" (meaning there is no need for excessive effort for this). Whereas the above emphasis (on the wondrous importance and preciousness of the Torah) that even if it were in heaven "you would need to go up after it and learn it" (according to the above interpretation) is in the opposite sense, requiring human effort and action.

3. This will be understood by first examining Rashi's wording, "for if, etc., you would need to go up after it and learn it." Seemingly: in the verse, it says, "Who will go up, etc., and take it for us," so Rashi should have said "and take it" (or similar). Why did Rashi change from the language of the verse and write "and learn it"? It is even more puzzling: in the Gemara, it only says "to go up after it," and Rashi adds to the language of the Talmud "and learn it."

It can be said that Rashi emphasizes here that the verse is not discussing taking and bringing the Torah from heaven [as the Targum Yerushalmi interprets here "the Torah is not in heaven to say, 'If only we had someone like Moses the prophet to go up to heaven and bring it to us'"] — because it is obvious that after the giving of the Torah, the Torah is "not in heaven," and the verse does not need to negate such an error, that there is a need to bring the Torah down again from heaven. Rather, the novelty of the Torah here is regarding the study of the Torah. Even though the Torah has already been given to the Jewish people (and it is found on earth), there is still room for error, thinking that it is impossible to study the Torah easily (and understand it as required), and one must "go up after it" to learn it. On this, the verse says "it is not in heaven," for the matter is so "very near to you" that to study the Torah, there is no need to move from one's place at all. Rather, wherever they are found, the Jewish people can study Torah, "for the matter is very near to you."

3. This is also the continuation in Rashi's commentary on the verse "for the matter is very near to you" — "the Torah was given to you in writing and orally" — meaning that since the Torah was given in its entirety, "in writing and orally," therefore, there is no difficulty in studying the Torah, and it is in the hands of the Jewish people wherever they are.

Based on this, it is simply explained why Rashi interprets "that if it were there, you would need to go up after it" (and not that this is an excuse that if it were in heaven, it would be impossible to attain it) — because since the verse here is only discussing "learning it" [as regarding bringing the Torah to earth, there is no thought that there is a need to go up again to bring it down from heaven, as it is obvious that since the giving of the Torah, it is found on earth], it is therefore understood and simple that the "heaven" mentioned here is not literal, the place of the Torah before it was given, but rather a distant place on earth itself (as will be explained in section 4), where one might think that a person needs to travel there to learn it. This is what the verse negates by saying "for the matter is very near to you."

4. Explanation of the matter:

This section of "for this commandment which I command you today" comes as a continuation and conclusion of the previous section that discusses the descent into exile and the return from exile — "And the L‑rd will uproot them from their land... and it will be when all these things come upon you, the blessing... and you will take it to heart among all the nations where the L‑rd your G‑d has driven you, and you will return to the L‑rd your G‑d... and the L‑rd your G‑d will return you and gather you from all the peoples... if your outcasts are at the ends of the heavens, from there the L‑rd your G‑d will gather you... and the L‑rd your G‑d will bring you to the land... and the L‑rd your G‑d will circumcise your heart." And afterwards, it concludes "and you will return and listen... and do all His commandments... because you will listen to the voice of the L‑rd your G‑d to keep His commandments and statutes written in this Torah scroll."

Based on this, it can be simply said that the statement "it is not in heaven... who will go up for us to heaven" is a continuation of the previous verse, "if your outcasts are at the ends of the heavens," where it is understood and simple that the intention is not literal "heavens" [to the extent that Rashi did not find it necessary to explain how a person could be outcast "at the ends of the heavens"] — but rather, it refers to a very distant place from the settlement of the Jewish people.

As explained elsewhere at length, Rashi's commentary on the verse "large and fortified cities in heaven" — "the scriptures speak in exaggerated language," it is understood that in other places in the Torah where the term "heaven" is used, it is not an exaggeration, but its simple meaning is a very high place on earth, or a distant place on earth itself [and furthermore: even in places where "heaven" is mentioned and its content relates to the simple meaning of heaven — "to drink water from the rain of heaven," it does not mean literal heaven, for the rains descend from the clouds, but in relation to the ground and the earth upon which the rains fall, the place of the clouds above is called "the rain of heaven," and similarly "and the bird will fly over the earth across the face of the firmament of the heavens," and so on].

According to this, it is simply understood what is meant by "it is not in heaven to say who will go up for us to heaven and take it for us... nor is it across the sea to say who will cross for us to the other side of the sea and take it for us" (which correspond to the two details "it is not too wondrous for you nor is it far" in the previous verse, as explained by the commentators) — that when the Jewish people are in exile among the nations, "at the ends of the heavens" and the like, they should not say that in order to return to the Torah and its commandments, they must go up after it to a wondrous or high place like the heavens, or far across the sea (these are the two types of "distance" in the state of the Jewish people being in exile, distant from their place and land in the Holy Land — a wondrous distance in the manner of "heavens," or a simple distance, "across the sea") — meaning to return to their place and settlement in the Holy Land, but rather — "for the matter is very near to you in your mouth and in your heart to do it."

5. It is explained in the Ramban that the phrase "this commandment" in our parsha refers to the repentance mentioned in the previous verse, "for you will return to the L‑rd your G‑d with all your heart and with all your soul." As it is written in Likutei Torah, the proof for this is that it does not refer to the entire Torah, for if it did, it would have said "all the commandments" in the plural form.

[The reason Rashi does not address the singular form "this commandment" (since according to his interpretation it does not refer to repentance, but to the entire Torah, as he explains "the Torah was given to you in writing and orally"), is because it is self-evident. Since the verse comes to emphasize how the Torah and mitzvos are very close to every Jew, it is therefore stated in the singular form, "this commandment," to highlight that their observance is easy for the Jewish people, like the observance of a single commandment.]

According to the above, we can understand the reconciliation between the simple meaning of the text and the inner interpretation that it refers to repentance: The overall service of the Jewish people while in exile among the nations, even though in its simple sense it is the study of Torah and the observance of mitzvos, its essence and inner meaning is repentance. For the very fact that the Jewish people study Torah and observe mitzvos even when they are not on their land in the Holy Land and at a time when the Holy Temple stands, but rather while they are exiled, is due to the repentance inherent in the Jewish people, stemming from the innermost part of their soul.

In other words, because "the matter is very near to you" in every place and situation, Torah and mitzvos are the true and inner reality of the Jewish people. Therefore, even when they are exiled to the ends of the heavens in a spiritual sense, where outwardly and externally they are not connected to Torah and mitzvos, the matter of Torah and mitzvos is not wondrous and distant from them, G‑d forbid, neither "in heaven" nor "across the sea," but rather "very near to you," it is their very essence.

Therefore, as soon as one decides to return to G‑d, his essential connection and attachment to Torah and mitzvos is revealed — "and you will listen to His voice according to all that I command you today, you and your children, with all your heart and with all your soul."

6. This verse, "for the matter is very near to you," is brought in the introduction to the Tanya (and it is the wording of the introduction from the Alter Rebbe), that the book "is based on the verse 'for the matter is very near to you in your mouth and in your heart to do it... how it is very near in a long and short way with G‑d's help."

According to the above, we can say (one of the interpretations) in this, that in the manner of closeness of Torah and mitzvos ("very near") to the Jewish people themselves, there are two ways — "a long way" or "a short way," and these are the two ways of the service of the righteous and the service of the baalei teshuva: The service of the righteous, who are as "G‑d made man upright," is "a short way," without confusion — they study Torah, observe mitzvos, and cleave to G‑d.

However, the service of repentance, which comes after "they sought many schemes," is "a long way," with confusions, etc., until after a long journey they finally reach the path that leads to the House of G‑d.

And these two ways (methods) are not only in the service of the righteous and the service of the baalei teshuva in the simple sense, but they exist within every Jew, where there is the service of G‑d with all your heart and with all your soul, in an orderly and measured manner, which in general is the service of the righteous, "a short way," and the service of "with all your might," beyond measure and limitation, which in general is the service of repentance that is "with greater strength," "a long way."

And these two ways are explained in the verse "for the matter is very near to you in your mouth and in your heart to do it," as mentioned above, that outwardly there must be an orderly service in the observance of Torah and mitzvos, and to serve G‑d with all your heart and with all your soul. However, internally, it must be felt in every Jew that the observance of Torah and mitzvos is essentially returning to G‑d, as the verse states, "and the spirit will return to G‑d who gave it," returning the soul to its source and root and cleaving to the Holy One, blessed be He — while being a soul in a body.

And it is known the explanation in the language of our Sages, "repentance and good deeds," where repentance is mentioned before good deeds, that for one's mitzvah actions to be good and shine with the light of G‑d, there must be repentance as mentioned above.

5. And through the fact that the Jewish people study Torah and fulfill mitzvos during the time of exile, especially in the period known as the "footsteps of Moshiach," which itself is an aspect of the service of repentance, this increases the blessing of being inscribed and sealed for a good and sweet year for each and every one of the Jewish people, with visible and revealed goodness. This includes, and primarily, that "immediately they are redeemed," with the true and complete redemption.