Addict Torah: Vayelech (& first, a little Nitzavim) 2023/5783

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Nehama Leibowitz, Studies in Devarim, p. 325

'It is not in heaven' emphasises the facility and feasibility of Torah affording therefore no excuse for neglect. It also implies the heavy responsibility devolving on the students and scholars of the Torah. Since it is not in heaven, man can no longer rely on heavenly guidance but must interpret it and it it himself with his own resources. The Torah is not the property of a privileged cast of priests and initiates. It is not in heaven but in our midst. It is the duty of all to study, teach, and practice its tenets.

Bava Metzia 59b

And this is known as the oven of akhnai. The Gemara asks: What is the relevance of akhnai, a snake, in this context? Rav Yehuda said that Shmuel said: It is characterized in that manner due to the fact that the Rabbis surrounded it with their statements like this snake, which often forms a coil when at rest, and deemed it impure. The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him. After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.

Sefer Ha-Aggadah, 211: 47

Rabban Yohanan ben Zakkai said to [his disciples]: Go into the world and observe the right course a man should steadfastly follow. R. Eliezer came back and said: Be generous with your means. R. Joshua said: Be a good friend. R. Yose said: Be a good neighbor. R. Simeon said: Consider the consequences of your actions. R. Eleazar said: Cultivate an unselfish heart. Rabban Yohanan said to them: I prefer what Eleazar said to what you have said, because his definition includes all of yours.

Bekhor Shor, Deuteronomy 30:14, translated in Michael Carasik, The Commentator's Bible, p. 204

Something that is in the mouth but not the heart is meaningless, and something that is in the heart but does not prompt speech or action is not worth that much.

Shefa Gold, Torah Journeys, p 70-71

There is a story about some jealous angels who are asked to hide the spark of the Divine in the world. ‘Let’s put it atop the highest mountain,’ offers one. ‘No,’ says another. “The Human is very ambitious; he will find it there.’ ‘Well then, let bury it beneath the deepest sea.’ ‘That won’t work either,’ another chimes in. ‘The Human is very resourceful. She will even find it there.’ After a moment’s thought the wisest angel says, ‘I know. Put it inside the human heart. They will never look there.’ And so the spark of God is hidden in the heart of the Pharaoh where we are kept out by the heaviness that has accumulated, by the hardness that we meant for our protection.

Eruvin 54a

When does a man have joy? When an answer related to Torah study is in his mouth. Another version: When does a man have joy in the answer of his mouth? When he experiences the fulfillment of: A word in due season, how good it is, i.e., when he knows when and how to address each issue. Rabbi Yitzḥak said that this idea is derived from here: “But the matter is very near to you, in your mouth and in your heart, that you may do it” (Deuteronomy 30:14). When is it very near to you? When it is in your mouth and in your heart, that you may do it, i.e., when you articulate your Torah study. Rava said that this idea is actually derived from here: “You have given him his heart’s desire, and have not withheld the request of his lips, Selah” (Psalms 21:3). When have You given him his heart’s desire? When You have not withheld the request of his lips, Selah, i.e., when he converses in words of Torah.

Sefer Ha-Aggadah, p. 563:252, citing Midrash Tanhuma, Re'eh 3

A parable of an old man seated on a highway from which there branched two roads, [one full of thorns at the beginning but level at the end], and the other level at the beginning but full of thorns at the end. So he sat at the fork of the road and cautioned passersby, saying, 'Even though the beginning of this road is full of thorns, follow it, for it will turn level in the end.' Whoever sensibly heeded the old man and followed that road did get a bit weary at first, to be sure, but went on in peace and arrived in peace. Those who did not heed the old man set out on the other road and stumbled in the end. Sot it was with Moses, who explicitly said to Israel, 'Behold the way of life and the way of death, the blessing and the curse. 'Therefor choose life, that thou mayest live...'' (Deut. 30: 19)

Sefer Ha-Aggadah, p. 606:362, citing Palestinian Talmud Tractate Peah 1:1, 15c

Sages of the school of Rabbi Ishmael taught: 'Choose life' (Deut 30:19) means: choose a craft.

Sefer Ha-Aggadah, p. 238:177, citing Berakhot 61b

If we are fearful when we sit and study the Torah, of which it is written, 'For that is thy life and the length of thy days' (Deut. 30:20), how much more fearful ought we be should we cease the study of words of Torah!

Dr. Avivah Zornberg, Bewilderments, p 119

The narrative of the Spies, with its tragic aftermaths...is the critical point, the great failure, that radically changes the future history of the people..not only the future but the past too, is reconfigured: the promise of the Exodus will have to be reinterpreted.

Dr. Avivah Zornberg, Bewilderments, p 121

Fear in a situation of war is a rational emotion...But the reaction that the Spies arouse in the people is not entirely rational. The people weep all night, they wish they had died in Egypt, 'or else in this wilderness' (Num 14:2). Evidently, they would prefer to be dead than to face the danger of death. They both fear death and wish for it, deciding to return to Egypt, the very site of death.

Midrash Tanhuma, Shelach 7

When the spies saw them they were afraid. Immediately they went and said (in vs. 31), “for they are stronger than we (which can also be read as, than He).” Resh Laqish said, “They compared them to the Above. Because of this transgression harsh decrees were issued against them.” What does the Holy One, blessed be He, say to Jeremiah? “Go, say to them, ‘You do not know what you have brought out from your mouth, as stated (in Jer. 11:16), “with the sound of a great tumult you have lit fire to it, and you have broken its boughs.” What did you cause to yourselves “with the sound of a great tumult” that you said, “you have lit fire to it.” “You will carry your sins one day for each year”’” (Numbers 14:34). They said (in Numb. 13:33), “And in our own eyes we were like grasshoppers.” The Holy One, blessed be He, said, “I forgave them for that [remark]; but I was exacting [when they said] (ibid., cont.), ‘And so we were in their eyes.’ Who would say that you were not like angels in their eyes? Do you know what I made you in their eyes?”

Louis Ginzberg, Legends of the Jews, p. 1088-1089, citing various sources

Before the Sons of Moses lay a tract of land bordered by the sea on three sides. For their complete protection God made the river Sambation to flow on the fourth side...In the land of the Sons of Moses there are none but clean animals, an in every respect the inhabitants lead a holy and pure life, worthy of their ancestor Moses...The Sons of Moses live peaceably and enjoy prosperity as equals through their common Jewish faith. They have need of neither prince nor judge, for they know not strife and litigation. Each works for the welfare of the community, and each takes from the common store only what will satisfy his needs. Their houses are built of equal height, that non one may deem himself above his neighbor...Even at night their doors stand wide open, for they have naught to fear from thieves, nor are wild animals known in their land. They all attain a good old age. The son never dies before the father. When a death occurs, there is rejoicing, because the departed is known to have entered into life everlasting in loyalty to his faith. The birth of a child, on the other hand, calls forth mourning, for who can tell whether the being ushered into the world will be pious and faithful?*

The JPS Torah Commentary: Deuteronomy, Jeffrey A. Tigay, p. 291

Now that Moses has finished expounding the Teaching...he writes it down and arranges for its regular public reading so that the people may be reminded regularly of its contents and future generations may learn it. These were steps of far-reaching significance. The writing of the Teaching was part of the process that eventually led to the creation of sacred Scripture - that is, the Bible - which is the heart of Judaism. The public reading of the Teaching is part of the 'democratic' character of biblical religion, which addresses its teachings and demands to all its adherents, with few distinctions between priests and laity, and calls for universal education of the citizenry in law and religion.

Ibn Ezra, in Michael Carasik, The Commentator's Torah, p. 211

Write down this poem. The verb is plural; it was a commandment not only for Moses to write it down, but also for everyone who knew how to write. Teach it. Explain the more difficult aspects to them. Put it in their mouths. Let them repeat it so that they will know it by heart.

Rabbi Shai Held, The Heart of Torah, p. 277

For the Torah it is important not just that all Israel be present for the hak'hel ceremony, but that they be there together, in a state of fellowship. Israel's covenant is, of course, about serving God, but it also is about the creation of a loving and just community. The Torah commands worship, but it also insists on deep and abiding interpersonal connection.

Torah, Barbara D. Holender, on Deut 31: 11-14

in The Torah: A Women's Commentary,

Even when you hold it in your arms,

you have not grasped it.

Wrapped and turned it up on itself

the scroll says, Not yet.

Even when you take them into your eyes,

you have not seen them; elegant

in their crowns the letter stand aloof.

Even when you taste them on your mouth

and roll them on your tongue

or bite the sharp unyielding strokes

they say, Not yet.

And when the sounds pour from your throat

and reach deep into your lungs for breath,

even then the words say, Not quite.

But when your heart knows its own hunger

and your mind seized and shaken,

and in the narrow space between the lines

your soul builds its nest,

Now, says Torah, now

you begin to understand.

Richard Eliott Friedman, Commentary on the Torah, p. 661

These words [hester panim] here predict a time when God will become hidden. It is more frightening than divine punishment...The Tanakh's story moves from a time of extraordinary divine involvement - creation, flood, personal contact, splitting sea, hearing God's voice at Sinai - to a time when humans are left on their own...The prediction at the end of the Torah comes true at the end of the Tanakh. Humans are left not knowing whether God exists or not.