Nitzavim/ Rosh Hashana: Not in Heaven

Copyright 2012 Neal Joseph Loevinger

Torah Portion: Nitzavim

“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 impart it to us, that we may observe it?’ “ (D’varim 30:12)

Good afternoon!

The verse quoted above is one of the most famous verses in the Torah, as well as the punch-line to one of the most famous stories in the Talmud. It comes at the end of this week’s Torah portion, Nitzavim, which itself comes toward the end of the Book of D’varim [Deuteronomy]. D’varim, in turn depicts the end of Moshe’s life, and his increasingly dramatic exhortations to the Jewish people to follow Torah and keep the covenant after they go on to the Land of Israel without him. Moshe tells the people that the Torah is not far away, nor in the heavens, nor across the sea- but very close to us, so that we may do it.

Our friend Rashi explains “not in the heavens” in a way that seems a bit obvious at first:

“not in the heavens”- for if it were in the heavens, you would have to ascend [to heaven] to learn it.

It took me a few minutes of pondering Rashi’s seemingly tautological commentary to realize that he’s not talking about geography, as it were, at all, but rather teaching a point of spiritual psychology. It’s not about ascending to the heavens in a physical way, nor even the notion that we’d have to die or go on some spiritual quest to learn Torah; the plain meaning of the verse makes it clear that those aren’t necessary. Rather, what I think Rashi means is that as individuals (and presumably on a communal level too) we don’t have to reach heights of spiritual or religious purity or achievement in order to live fulfilling lives in Torah. You don’t have to “ascend”- that is, be saintly or scholarly or a model of piety- in order to apply Torah to your life in a practical and fruitful way.

If can I borrow the terminology of last year’s social protests, Torah is not for the 1% – the saintly and pious- but for the 99%. It’s for people who make mistakes, who get confused, who fall short, who don’t feel organized or learned or worthy enough to practice Judaism in their lives. At the heart of Torah is the idea of t’shuvah, or return: when we inevitably fall short, or fall apart, or get undone, we can always return. We return to Torah, to community, to our own souls; nobody is perfect, but everybody can return to a place of wholeness.

This is, of course, a central message of the Days of Awe, rapidly approaching. All that a life of Torah requires is a simple decision to start from where we are in that moment and go forward to do the next mitzvah, whether one of prayer, compassion, justice or learning. These days, to learn Torah doesn’t require much more than a cell phone or internet connection (though a synagogue connection is a much deeper form of spiritual broadband!) so there’s no excuse that it’s too far, too complicated, or too hard.

The path to God we call Torah is waiting for us, closer than we realize.

Shabbat Shalom and a blessed New Year,

RNJL

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