English translation — נצבים א

Sicha 1<pg>167</pg>

A.

"For this commandment which I command you today is not too wonderful for you, nor is it far off. It is not in heaven, that you should say, 'Who will go up to heaven for us...' nor is it beyond the sea..."<sup>1</sup>

And Rashi explains<sup>2</sup>

"It is not in heaven" — "For if it were in heaven, you would need to go up after it and learn it."

And simply his intention,

that what is said "to say who will ascend for us to the heavens etc." does not mean that if the Torah were in the heavens this would be a justification and excuse that it is impossible to attain it,

and in practice this is not a justification since Torah is not in the heavens,

but on the contrary,

that also "if it were in the heavens you would need to ascend after it"³.

And the source of this explanation is in the Gemara⁴

: "Said Rabbi Avdimi..

It is not in the heavens,

that if it were in the heavens you would need to ascend after it

[And it is not across the sea that if⁵]

it were across the sea you would need to cross after it".

But Rashi changes from the language of the Gemara,

and in place of "that if it were in the heavens you would need to ascend after it" — he wrote "that if it were in the heavens you would need to ascend after it"⁶.

And the reason for the change is understood simply: In the Gemara, this exposition comes in continuation to what is stated there before this⁷

"Torah is only acquired through simanim..

make signs for the Torah etc.' — that "one needs⁸

to toil to establish signs and devise strategies in order to preserve⁹

the Torah in its students",

and on this he brings a proof from the exposition of Rabbi Avdimi who explains the verse that "if it is in heaven you must ascend after it",

meaning that the discussion is about a matter of Torah that is in a manner of "in heaven" relative to the person learning

(somewhat distant from his intellect and memory)

therefore he "must ascend after it" — to devise strategies to retain it in his intellect etc.

But in Rashi, who explains according to the simple meaning of the verses,

he was precise to say "that if it were in heaven you would need to ascend after it",

since the discussion in the simple sense is about a matter of if it were conceivable

("if it were"),

but according to the existing situation, the Torah is not in heaven but rather "the matter is very close to you",

and there is no need to ascend after it.

But one must understand: Since "it is not in heaven etc. who will ascend for us to heaven etc." according to its simple meaning,

it is a matter of "if it were conceivable" — what compelled Rashi to explain,

that the intention of the verse is that "if it were in heaven you would need to ascend after it etc.",

and he did not explain according to its simple meaning,

that if it were in heaven you could claim that it is not within your ability to attain it

("who will ascend etc.")?

<pg>168</pg>

2.

In the commentaries they explained the proof of Rashi in various ways,

and among them:

a)

That it is from what is written at the end of the portion "For this matter is very near to you, in your mouth and in your heart to do it" — "for if¹⁰

it were conceivable that the meaning of the verse is that if it were in the heavens there would not be found any person to go up there to bring it to you, you would have to say that now that it is not in the heavens you can find people to bring it to you,

and this is not so, for after this it concludes "for this matter is very near to you, in your mouth and in your heart to do it" and it does not say "and you will find people to bring it to you".

Therefore it must be explained,

that the intention of the verse in "for this matter is very near to you etc." is that now this matter is very near to you etc. to do it,

but if it were in the heavens

(even though then too you would be obligated to do it,

nevertheless then)

— you would have to actually ascend¹¹.

b)

From the superfluity of the verse of the word "leimor"

(that would be "It is not in heaven to ascend to the heavens" and the like),

that its meaning is to say to others,

"And the Holy One, blessed be He, said: 'It is not in heaven, for if it were in heaven you would need to say, "Who is there who has in his hand power and strength to ascend for us to heaven etc. and make it heard to us etc."'"¹².

However, besides what is difficult for both interpretations,

that superficially there is not in them sufficient necessity to remove the interpretation of the verse from its simple meaning

[Regarding the first interpretation above, it is possible to interpret that at the end of the verse it adds to its beginning,

not only that it negates thinking that the commandment is distant and wondrous,

in heaven or across the sea,

for in truth it is not in heaven and not across the sea¹³,

but furthermore — "the matter is very close to you etc.": And regarding the second interpretation, that the proof for this interpretation is from the superfluity of the verse of "leimor",

it could be said that this is Rashi's intention,

he should have also quoted the word "leimor",

or at least hinted at it with "etc.",

as is Rashi's way that he brings from the verse those words in which is the difficulty or the necessity for his interpretation]

—

One must ask regarding the matter itself: what is the need so much to inform us twice and at length that "if it were in the heavens

(at the sea)

you would need to ascend after it

(pass over us)

" since in reality it is not in the heavens and not across the sea?

There are commentators¹⁴,

that according to Rashi the intent of the verse here is to add emphasis and explanation about the importance and preciousness of the Torah,

that even if it were in the heavens you would have "to say who will ascend for us to the heavens and take it for us and make us hear it and we will do it",

meaning "to ascend after it and to learn it" — to such an extent must be the effort to attain it — and from this we learn a fortiori and all the more so how much<pg>169</pg>

One is obligated to endeavor to cleave to Him now, which is truly very close to you!

[And the necessity is from the superfluity of the length of the verse "It is not in heaven, etc.,

And not across the sea, etc." — for this is known and revealed to the eyes of all,

that the Torah is not in heaven and not across the sea,

And it would have sufficed what was stated before this: "It is not wondrous from you and not distant from it"¹⁵,

And it is proven from this that the verse informs us here a new matter that comes to add in the preciousness and importance of the Torah among the Children of Israel].

But this explanation requires examination,

for although there are several portions 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 imply that it descends to this,

for from the continuation of the verses — "For this commandment which I command you today is not too wonderful for you, nor is it far from you... for the matter is very near to you, in your mouth and in your heart, to do it" — it implies that the entire intent of the verse here is only to emphasize that the Torah is a thing that is "very near to you"

(meaning that there is no need for excessive exertion for this)

— whereas the aforementioned emphasis

(regarding the wonder of the importance and preciousness of the Torah)

that even if it were in heaven "you would need to ascend after it and learn it"

(according to the above explanation)

is in the opposite sense,

that there is a need for effort and action of man.

3.

And this will be understood with an introduction of the precise wording of Rashi "that if... you would need to ascend after it and learn it".

For at first glance: In the verse it is stated "Who will ascend... and take it for us",

and if so, Rashi should have said "and take it"

(or similar)

— and why did Rashi change from the language of the verse and write "and learn it"¹⁶?

And even more perplexing: Also in the Gemara it is only stated "to ascend after it",

and Rashi adds to the language of the Talmud "and learn it".

And it must be said,

that with this Rashi emphasizes,

that the verse does not speak of the taking and bringing of the Torah from heaven

[in the manner of the explanation of the Targum Yerushalmi here¹⁷

"The Torah is not in heaven, to say, if only we had a prophet like Moses who would ascend to heaven and bring it to us"¹⁸]

— for this is a simple matter that after the giving of the Torah, the Torah is no longer "in heaven",

and the verse does not need to negate such an error,

that there is a need to bring down the Torah again from heaven — rather the novelty of the Torah here is regarding the study of Torah.

For even though the Torah has already been given to the children of Israel

(and it is found in the land),

still there is room for error,

that it is impossible to study Torah easily

(and to understand it as needed),

and they need to "ascend after it" in order to teach it — and about this the verse says "it is not in heaven",

that so "very close to you is the matter",

that in order to study Torah there is no need to travel from one's place at all,

rather in every place where they are found,

the children of Israel can study Torah,

"for very close to you is the matter".

And this is also the continuation in Rashi on the verse "for very close to you is the matter" — "the Torah was given to you in writing and orally" — and that is,

that <pg>170</pg>

Since the Torah was given in its completeness,

"in writing and orally",

therefore,

there is no difficulty in the study of the Torah,

and it is in the hands of Israel in every place that they are.

And based on this is simply resolved the reason that Rashi explains "that if it were there you would have to ascend after it"

(and not that this is an apology that if it were in heaven it would not be possible to attain it)

— because since the verse speaks here only about "to learn it"

[for regarding bringing the Torah to the land there is no possibility that there is a need to ascend again to bring it down from heaven,

for it is simple that since the Giving of the Torah it is already found in the land],

therefore it is understood and simple that it does not speak here of "heaven" literally,

the place of the Torah before it was given,

but rather in a distant place in the land itself

(as below section 4),

that there is a possibility to say that a person must travel journeys there in order to learn it,

and this is what the verse negates by saying "for the matter is very close to you etc."

4.

Explanation of the matter:

This section of "For this commandment which I command you today",

comes as a continuation and conclusion of the preceding section that tells about the descent into exile and the return from exile — "And the Lord uprooted them¹⁹

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 Lord your God has driven you, and you will return to the Lord your God..

And the Lord your God will return [your captivity] and gather you from all the peoples..

If your outcasts are at the ends of the heavens, from there He will gather you..

And the Lord your God will bring you to the land..

And the Lord your God will circumcise your heart".

And afterwards it concludes²⁰

"And you will return and listen..

And you will do all His commandments..

For you will listen to the voice of the Lord your God, to keep His commandments and His statutes written in this book of the Torah".

And based on this, one can say simply,

that what is said "It is not in the heavens... Who will go up for us to the heavens..." is a continuation of the preceding verse,

"If your outcasts are at the ends of the heavens",

which is understood and simple that the intention is not "heavens" literally

[to the extent that Rashi did not find it necessary to explain how it is possible that a human being would be driven to "the ends of the heavens"]

— but rather its intention is a place extremely far from the settled place of the children of Israel.

And as explained elsewhere at length,

that Rashi's commentary on the verse²¹

"great and fortified cities up to the heavens" — "the Scriptures spoke in exaggerated language",

it is understood,

that in other places in the Torah where the language of heavens is stated,

it is not exaggerated language,

but rather its plain meaning is,

a very high place on earth,

or a distant place in the earth itself²²

[And furthermore: Even where "heavens" is stated and its content belongs according to the simple meaning of heavens — "you will drink water from the rain of the heavens"²³,

the intention is not actual heavens,

since the rains descend from the clouds,

but relative to the ground and the earth upon which the rains descend,

they call the place of the clouds above this by the name "rain of the heavens",

and similarly "and the bird²⁴

will fly over the earth across the face of the firmament of the heavens"²⁵,

<pg>171</pg>

and etc.²⁶]²⁷.

And according to this it is understood simply what is said "It is not in heaven, saying, 'Who will go up for us to heaven and take it for us...' and it is not beyond the sea, saying, 'Who will cross for us to the other side of the sea and take it for us'"

(which are opposite the two details "It is not too wondrous for you and it is not far from you" in the preceding verse,

as stated in the commentaries²⁸)

— that when the children of Israel are in exile among the nations,

"at the edge of the heavens" and the like,

that they should not say that in order to return to the Torah and its commandments they must ascend to a wondrous or high place like the heavens,

or far beyond the sea

(and these are two types of "distance" in the situation of the children of Israel when they are in exile in distance from their place and their land in the Holy Land — a wondrous distance in the manner of "heavens",

or a simple distance,

"beyond the sea")

— and that is to return to their place and their settlement in the Land of Israel²⁹,

but rather — "For the matter is very close to you, in your mouth and in your heart, to do it."

5.

The meaning of the verse according to Rashi:

It is explained in the Ramban³⁰

that the verse "this commandment" in our portion refers to the repentance mentioned in the preceding verse "when you return to the L-rd your G-d with all your heart and with all your soul",

and as it is written in Likkutei Torah³¹

the proof for this that it does not speak of the entire Torah,

because if so it should have said "all the commandments" in the plural.

[And the reason that Rashi does not explain the phrase "for this commandment" in the singular

(for according to his interpretation it does not refer to repentance,

but to the entire Torah

(as above),

as he explained "the Torah was given to you in writing and orally"),

because it is understood simply,

since the verse comes to emphasize how the Torah and commandments are very close to every Jew,

therefore it is also stated in the singular,

"for the commandment",

to emphasize that their fulfillment is easy for the Jewish people,

like the fulfillment of a single commandment&lt;sup&gt;32&lt;/sup&gt;].

And based on the above, the reconciliation between the simple meaning of the verse and the inner meaning in the verses that refer to repentance will be sweetened: the totality of the work of the Jewish people while they are in exile among the nations,

even though according to its simple meaning it is the study of Torah and fulfillment of the commandments,

but its content and inwardness is repentance,

for this very thing that the Jewish people study Torah and fulfill commandments even when they are not on their land in the Holy Land and at the time when the Holy Temple exists,

but rather while they are cast away in exile,

is through the repentance that is in the Jewish people,

from the aspect of the inwardness of their soul.

That is: from the aspect that in every place and in every situation "the matter is very close to you",

Torah and mitzvos are the true and inner essence of the existence of the Jewish people — therefore even when they are cast to the end of heaven in the spiritual sense,

that in a revealed and external way they are not connected with Torah and mitzvos,

the matter of Torah and mitzvos is not wondrous and distant from them, G-d forbid,

not "in heaven" and not "beyond the sea",

but rather "close to you..

very",

it is the very essence of their existence.

&lt;pg&gt;172&lt;/pg&gt;

And therefore as soon as he decides to return to G-d,

the very essence of his connection is revealed,

his attachment to Torah and mitzvos — "and you shall listen&lt;sup&gt;*32&lt;/sup&gt;

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.

And behold, this verse of "For the matter is very close to you" is brought in the gate of the book of Tanya

(And it — the wording of the gate — is from the Alter Rebbe),

that the book "is founded on the verse 'For the matter is very close to you, in your mouth and in your heart to do it'...

how it is very close in a long way and a short way, with the help of the One above."

And according to the above, one can say

(one of the explanations)

in this³³,

that in the manner of the closeness of Torah and mitzvot

("very close")

to the children of Israel themselves, there are two ways — "a long way" or "a short way",

and they are the two ways of the service of the righteous and the service of the penitents: the service of the righteous,

who are like "God made man upright"³⁴,

this is "a short way",

without confusions — he learns Torah and fulfills mitzvot and cleaves to God.

And the work of repentance,

which comes after "they sought many accounts"³⁴,

is a "long way",

that they have confusions etc.,

until after the length of the way they finally come to the way that goes up to Beth-El.

And these two ways

(modes)

are not only in the work of the righteous and the work of the penitent simply,

but they exist in every Jew,

that there is service of God with all your heart and with all your soul,

in a manner of order and measure,

which in general is the work of the righteous³⁵,

"short way" and service of "with all your might",

above measure and limitation,

which in general is the work of repentance³⁵

which is "with exceeding strength"³⁶,

"long way".

And the two ways are explained in the verse "For this matter is very close to you, in your mouth and in your heart, to do it" and as above,

that in the revealed there must be an ordered service in the fulfillment of Torah and mitzvos,

and to serve G-d with all your heart and with all your soul,

however in the inwardness it must be felt in every Jew that the fulfillment of Torah and mitzvos its content is that he returns to G-d in the language of the verse³⁷

and the spirit returns to G-d who gave it,

that returns the soul to its source and root and to cleave to the Holy One, blessed be He — while being a soul in a body³⁸.

And known is the explanation³⁹

in the language of our sages, may their memory be blessed,⁴⁰

"repentance and good deeds",

that he precedes repentance to good deeds,

that for his deeds of the commandments to be good and luminous with the light of G-d, repentance is needed as above.

And by means of that Israel learns Torah and fulfills commandments in the time of exile,

and especially in the footsteps of Mashiach,

that this itself is a matter of the service of teshuvah,

behold this adds to the blessing of writing and sealing for good for a good and sweet year for each and every one of the children of Israel in the revealed and manifest good,

including and the main thing — that "immediately they are redeemed",

in the true and complete redemption.

(From talks of Shabbos Parshas Nitzavim 5728,

5741)