Nitzavim: Torah is Not in Heaven

Rabbi Israel Chait

(Transcribed verbatim, Pirkei Avos 1970s)

The world at large is of the opinion that happiness is something “out there.” However, the Torah says the following: 

For this instruction that I command you this day is not too baffling for you, nor is it beyond reach. It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and we shall hear it, that we may observe it?” Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and we will hear it, that we may observe it?” For the thing is very close to you, in your mouth and in your heart, to observe it. (Deut. 30:11-14)

The Torah gives a metaphor for man’s fantasy that “somewhere” we’ll find that situation and we will be happy. Man incorrectly blames his lack of happiness on external situations. The problem is within man himself as this series of verses ends, “For the thing is very close to you, in your mouth and your heart.” If man changes himself internally, he will achieve happiness. But if he does not, he can go to the ends of the universe and he will not be happy.

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NOT ALL WHO ENGAGE MUCH TIME IN BUSINESS BECOME WISE (Avos 2:5)

Maimonides comments:

Torah is not found in haughty people or in those who travel to distant lands. And the rabbis tie this to a verse in a metaphoric sense: “It is not in heaven, that one should say, ‘Who might ascend to the heavens for us and take it for us and we will hear it.’ Neither is it beyond the sea, that you should say, ‘Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?’ No, the thing is very close to you, in your mouth and in your heart, to observe it.” (Deut. 30:12-14)  So the rabbis said, “Torah isn’t found in haughty people (heavens), nor in those who travel the sea for business.”

Maimonides teaches that there is an element of haughtiness in business that is an obstacle to becoming wise. What is the common denominator?

When referring to one becoming wise, we refer not to one who amassed facts, but to one whose nature is that he loves wisdom. Who is attached to wisdom? There are two possible attitudes of the psyche. Man’s energies are great and seek satisfaction. One personality finds satisfaction in the self. He is convinced he is a great person. This is referred to as “the heavens”—arrogance. The other personality is in search of something: “Once I acquire that object, I will be happy.” This is the “across the sea” personality. Either one has found his satisfaction in the self, or his happiness is to be found in the next conquest. In both personalities, there is no Torah. In the haughty personality, there is no Torah, as his energies are satisfied. In the other personality there is no Torah, as his energies await the next conquest. Who then is an individual who possesses Torah? What type of nature does he have? It is the personality that does not have the satisfaction of the arrogant individual, nor does he find satisfaction in that next conquest “over there.” The one who possesses Torah seeks satisfaction in the here and now.

The thing is very close to you, in your mouth and in your heart, to observe it.

When a person recognizes this truth, he is then open to Torah. This is the state of mind necessary for becoming wise. This is Maimonides’ view and the first explanation in Rashi. Once one learns Torah and enjoys the experience of Torah study, his energies are consumed in the here and now. The person of Torah lives in the present. The philosophers said, “Life is strange: the future is not here, the past is gone, so one’s whole life is lived in the split second of the present.” The person of Torah lives in the present: he is not the person of the future or of the past.

It is important to be mindful when learning Pirkei Avos, and personalities are depicted, not to think of that person as one with a fixed personality. We each partake of all personality types. Pirkei Avos isolates these personality types to best focus us on positive and negative values and traits. A normal person has parts of him that are “across the river” and “in the heavens,” and perfection requires us to unravel these parts of our nature in order to improve ourselves. One must not label himself or others, otherwise he forfeits the process of perfection.