Parshat Nitzavim-Vayelech
23 Elul 5763
September 20, 2003

Daf Yomi: Zevachim 103

Guest Author:
Rabbi Rodney Weiss

Young Israel of Pelham Parkway, NY

 

The Torah states: "For this commandment that I command you today, it is not hidden from you and it is not distant. It is not in Heaven to say who can ascend to the heaven for us to take it for us, so we can listen to it and perform it? Rather, the matter is very near to you in your mouth and your heart to perform it."

The question is, what are these seemingly vague Pasukim referring to? Rashi, based on the Gemorah in Eruvin, states that if the Torah was in heaven we would still have to find a way to obtain it for the sake of study. The Or Hachaim, as well, explains these Pasukim as referring to the Torah in its entirety as a message of encouragement that with the proper effort, we will be able to observe the Torah and all its precepts. Rashi makes the point that we are obligated to go as far as possible and even a little further to make sure that the Torah is being observed and studied. Sometimes there may be obstacles to overcome, but despite that, the Torah must reign supreme in our lives.

The Kli Yakar says that these Pasukim can be explained in two ways: The first way refers to all the mitzvos of the Torah, which are divided into two categories: executing a Mitzvah into active fulfillment, and the intent that we should have in mind as we do a mitzvah. He goes on to explain that the second aspect obligates a person to understand the mysteries that are involved in understanding a mitzvah, which will help him carry out this mitzvah in its entirety. As for the actual performance of a Mitzvah, to this we say, it is not distant from you because HaShem has not commanded you to bring a mitzvah from afar.

 

The example he gives is the mitzvah of Korbanos, sacrifices. The animals that are included in this mitzvah are accessible animals from an average person�s flock. This, as the paradigm of all mitzvos, demonstrates the idea that no mitzvah requires us to go a great distance, its fulfillment is obtainable in our immediate environment. When the Pasuk says �it is not hidden�, it refers to the wisdom of the Torah and its understanding. One should not say that only the actual fulfillment but not the comprehension of the mitzvah was given on earth. To refute this notion it states �that it is not in the heavens�. The last concept that he explains is what the Torah refers to when it says: "It is in your mouth." The mouth refers to studying Torah. Even a mitzvah that is not in a person's realm of fulfillment i.e. he is not a kohen or does not own land in Israel, when he sits and studies the details of such a mitzvah, HaKodesh Baruch Hu credits him with the actual fulfillment of the mitzvah. This is a concept that we see with Yaakov, when he returned from Lavan and claimed that he performed all of the mitzvos. He must have been referring to the study of Torah. On a daily basis the Gemorah in Taanis says, that by reciting the Parshiyos of Korbanus, it is credited as if they were offered on the alter.

The second possibility, says the Kli Yakar, is that these Pasukim refer to the aforementioned mitzvah of Tshuvah, repentance. There is an important message here. True repentance requires a person to come to the conclusion that they were wrong and they must completely change their ways. Upon reflection on the situation a person may feel hopeless, and say, how can I rise again after sinking into such an abyss? The Torah is teaching us that there is no reason to feel hopeless; it does not require you to ascend to the heavens or cross over a sea. The fact of the matter is that it begins in your mouth as a simple idea to discuss. From an idea it blossoms into full fledged action, until you truly repent in your heart. In fact, the Kli Yakar says, your mouth is the place of confession and your heart is where you regret everything that you have done wrong. It is all up to you, it requires great introspection but the ability is close by and can be accomplished, if you so desire.

Perhaps one can suggest that both of these approaches are really representative of the same idea. When people look at us from the outside they see a very restrictive life without seeing its beauty. They might feel a sense of being overwhelmed. How can you perform and observe so many different laws? The Torah is comforting us, fear not, the Torah is on Earth, consult your Rabbis, teachers and mentors and they will guide you in the performance of mitzvot. And when they are finished you will realize that you don't have to cross the sea or ascend to heaven to study Torah. In today's world we can certainly appreciate this idea. There are thousands of seforim, including the Gemorah, that been translated into English and we see how thousands of people are learning today when it was unthinkable before. A person who today wants to grow in learning has the ability at his fingertips and even for people starting anew, there is no longer that sense of being overwhelmed and hopeless
As far as the idea of Tshuva, ultimately it means complete observance of the mitzvos with kavanah, comprehension of the purpose of the mitzvah, and what you should have in mind when you fulfill the mitzvah. When one opens his eyes and repents, he realizes the beauty of Torah and how that's the best way to live life.

Just about every year the reading of these Parshiyot coincide with the beginning of Selichos. Each day at the beginning of Selichot we say that �as paupers and beggars we come knocking at Your door�. What right do we have to approach You, G-d, at this time? The period of the Yomim Noraim can be a very traumatic time for an individual who is trying to return and become a better person from that point on. Can you truly make up for lost time? The message of Selichos is absolutely yes. When the Kohen Gadol entered the Holy of Holies there was fear and trepidation of the outcome but when he came out, unharmed and in peace, there was celebration among the people. This is the message that the Torah is trying to send us. No matter how low we think we have sunk we can indeed rise up again. It begins, perhaps, with the recitation of Selichos, a commitment to do Tshuva and an unyielding commitment to a life filled with Torah and the observance of mitzvos.