Whoever turns to Judaism to find the Truth, may well be held back by the many rituals that seem empty and by the lack of consensus about important religious subjects. How can there be Truth in such a system? Has the Truth perhaps departed from our planet?
In Parashat Nitzavim we find guidance in the matter:
"For this commandment that I command you today, it is not hidden from you and it is not distant. It is not in the heavens, so that you would say, 'Who can ascend to the heavens for us and take it for us, and let us hear it, so that we can perform it?' Nor is it across the sea, so that you would say, 'Who can cross to the other side of the sea for us and take it for us, and let us hear it, so that we can perform it?' Rather, the matter is very near to you, in your mouth and in your heart, to perform it." (Devarim 30:11-30:14)
In his comment to the last of these verses, Rashi explains that the Torah was given to us in writing and through oral tradition. In other words, the verse tells us that we can know the Truth through study. Regarding the way to find the Truth, the Talmud (Eruvin 55) cites three rabbis expounding the phrases "it is not in the heavens" and "nor is it across the sea." Each of them seems to have been inspired by Moshe and one of the Patriarchs:
Avdimi bar Chama bar Dosa taught: "What is the meaning of that which is written: 'It is not in the heavens and it is not across the sea'? If it would be in the heavens, you would be required to go up to the heavens to get it, and if it would be across the sea, you would have to cross the sea to get it." Moshe went up to the heavens to receive the Torah. Abraham figured out the Torah by studying nature, crossing a sea of investigative thinking. This dictum is hard to understand. How can the Torah be in the heavens? How can we emulate Moshe and Abraham?
Rava taught: "Torah will not be found in one who believes his mind towers over it like the heavens, nor will it be found in one who believes his mind is as broad as the ocean compared to Torah." It was Moshe who most completely subjugated his thinking to the Divine. By way of paradox, it made his thinking divine, it made his words become the words of G-d, and it made his mind tower above the minds of all men. Isaac did not repeat his father's search for Torah. He learned from his father, validated his Torah, and accepted it. Isaac was the first Jew who considered another Jew to be his Rav. The practical lesson of this dictum is clear. A Jew should listen to those with a broader understanding, and find himself a Rav.
Rabbi Yochanan taught: "Torah will not be found in those who are haughty, and it will not be found in salesmen and street vendors." Moshe was the most humble of all men. Jacob dwelled in tents, internalizing his father's Torah through diligent study, unlike his outgoing brother Esau. The lesson of this dictum is that attitude matters. The study of Torah requires humility and devotion. Also, strive to work in a profession that does not harm good character traits, develops your mind, and leaves you time.
It is remarkable that Rava and Rabbi Yochanan teach about the non-trivial nature of Torah learning by expounding a passage that in its plain meaning seems to say that the Torah is readily available: "It is not hidden; it is not in the heavens; it is not distant; it is not across the sea; it is near to you." The connection between the two views is surely not accidental. In one way, by deducing the importance of Torah learning from these verses, our Sages warn us not to derive from these verses that we can do without the Rabbinic Tradition. In the opposite direction, we are admonished to stay aware that the learning is to achieve things that have real meaning. Fundamentally, the Torah is not about rituals, but about what is very near to us, about Faith, Trust, Righteousness, Repentance, and other aspects of the service of the heart.
As noted above, the statement of Avdimi bar Chama bar Dosa is puzzling. The Talmud presents it as a sequel to a statement of Rav Chisda: "The Torah can only be acquired through symbols." After the destruction of the Temples, and the disappearance of prophecy, we are left with what is essentially a system of symbols. Rabbinic Tradition is not an end in itself. However, says Rav Chisda, it is the only available way to the Truth and to excellence in the service of the heart. Avdimi bar Chama bar Dosa replies that this is only a temporary state of affairs, as the Oral Tradition will weaken over time. When the symbols will have become void, HaShem will grant us the return of prophecy. And thus, when you see that the Torah is again in the heavens, says Avdimi bar Chama bar Dosa, strive to be a prophet!
In Parashat Nitzavim we find guidance in the matter:
"For this commandment that I command you today, it is not hidden from you and it is not distant. It is not in the heavens, so that you would say, 'Who can ascend to the heavens for us and take it for us, and let us hear it, so that we can perform it?' Nor is it across the sea, so that you would say, 'Who can cross to the other side of the sea for us and take it for us, and let us hear it, so that we can perform it?' Rather, the matter is very near to you, in your mouth and in your heart, to perform it." (Devarim 30:11-30:14)
In his comment to the last of these verses, Rashi explains that the Torah was given to us in writing and through oral tradition. In other words, the verse tells us that we can know the Truth through study. Regarding the way to find the Truth, the Talmud (Eruvin 55) cites three rabbis expounding the phrases "it is not in the heavens" and "nor is it across the sea." Each of them seems to have been inspired by Moshe and one of the Patriarchs:
Avdimi bar Chama bar Dosa taught: "What is the meaning of that which is written: 'It is not in the heavens and it is not across the sea'? If it would be in the heavens, you would be required to go up to the heavens to get it, and if it would be across the sea, you would have to cross the sea to get it." Moshe went up to the heavens to receive the Torah. Abraham figured out the Torah by studying nature, crossing a sea of investigative thinking. This dictum is hard to understand. How can the Torah be in the heavens? How can we emulate Moshe and Abraham?
Rava taught: "Torah will not be found in one who believes his mind towers over it like the heavens, nor will it be found in one who believes his mind is as broad as the ocean compared to Torah." It was Moshe who most completely subjugated his thinking to the Divine. By way of paradox, it made his thinking divine, it made his words become the words of G-d, and it made his mind tower above the minds of all men. Isaac did not repeat his father's search for Torah. He learned from his father, validated his Torah, and accepted it. Isaac was the first Jew who considered another Jew to be his Rav. The practical lesson of this dictum is clear. A Jew should listen to those with a broader understanding, and find himself a Rav.
Rabbi Yochanan taught: "Torah will not be found in those who are haughty, and it will not be found in salesmen and street vendors." Moshe was the most humble of all men. Jacob dwelled in tents, internalizing his father's Torah through diligent study, unlike his outgoing brother Esau. The lesson of this dictum is that attitude matters. The study of Torah requires humility and devotion. Also, strive to work in a profession that does not harm good character traits, develops your mind, and leaves you time.
It is remarkable that Rava and Rabbi Yochanan teach about the non-trivial nature of Torah learning by expounding a passage that in its plain meaning seems to say that the Torah is readily available: "It is not hidden; it is not in the heavens; it is not distant; it is not across the sea; it is near to you." The connection between the two views is surely not accidental. In one way, by deducing the importance of Torah learning from these verses, our Sages warn us not to derive from these verses that we can do without the Rabbinic Tradition. In the opposite direction, we are admonished to stay aware that the learning is to achieve things that have real meaning. Fundamentally, the Torah is not about rituals, but about what is very near to us, about Faith, Trust, Righteousness, Repentance, and other aspects of the service of the heart.
As noted above, the statement of Avdimi bar Chama bar Dosa is puzzling. The Talmud presents it as a sequel to a statement of Rav Chisda: "The Torah can only be acquired through symbols." After the destruction of the Temples, and the disappearance of prophecy, we are left with what is essentially a system of symbols. Rabbinic Tradition is not an end in itself. However, says Rav Chisda, it is the only available way to the Truth and to excellence in the service of the heart. Avdimi bar Chama bar Dosa replies that this is only a temporary state of affairs, as the Oral Tradition will weaken over time. When the symbols will have become void, HaShem will grant us the return of prophecy. And thus, when you see that the Torah is again in the heavens, says Avdimi bar Chama bar Dosa, strive to be a prophet!