Timeless Torah

All of Chabad philosophy, we are told, is built upon the seminal work, the Tanya. All of Tanya, the author himself relates, is built upon this week’s Biblical verse, “The matter is very near to you, in your mouth and in your heart, to perform it.”
The founding teacher of Chabad argues that there are two spiritual paths, one “short but long,” the other “long but short.” The Tanya’s stated goal is to illuminate the latter which inevitably so reorients man’s mind and transforms his heart, that his observance of the Torah’s precepts becomes not only possible, but a compelling need. Man will then desire mitzvot with every fiber of his being since they are the only means by which he can connect to his Creator. At that point, “The matter (of Torah) is very near to you, in your mouth...heart, to perform it.”
While Chassidic writing has long analyzed this one phrase, I would like to focus on the entire paragraph. “For this commandment...it is not hidden from you...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.”
The Talmud (Eruvin 55) cites three Sages who expound upon the words, “It is not in the heavens,” and “Nor is it across the sea.” Each of them seems to have been inspired by Moses and one of the Patriarchs:
Avdimi bar Chama bar Dosa taught: “What is the meaning of...‘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.”
Which historical figures set such a precedent that obligates us to pursue whatever course necessary to acquire Torah? Perhaps it was Moses who literally went up to the heavens to receive Torah...and Abraham, who as the Midrash elaborates, crossed both a physical and spiritual sea on the road to sacrifice his son. (The physical water was placed by Satan simply as an obstacle while the spiritual sea consisted of logical questions meant to shed doubt on Abraham’s unswerving commitment.)
The second sage, 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.” According to the comentaries (Maharsha), this refers to someone too confident of his own abilities and one who believes he has the acumen to study Torah on his own without the assistance of a teacher. Once again, it was Moses who most completely subjugated his thinking to the Divine. And it was Isaac, who was the first to consider another Jew to be his mentor when he accepted and validated his father’s beliefs.
Rabbi Yochanan, the third Talmudic scholar explained: “Torah will not be found in those who are haughty, and it will not be found in salesmen and street vendors.” As in the previous scenarios, it was Moses who was the most humble of all men. And it was Jacob, the dweller of tents, who unlike his outgoing, worldly, street-smart brother Eisav, stayed put to internalize the values of Torah through diligent study, .
The lesson provided by these three Rabbis is that attitude matters. True, one needs intelligence to understand the intricate mysteries of the Torah. But equally important, maybe even more so, is one’s approach.
First, one must be willing to go where the Torah is. You can’t expect it to crawl up on your couch and entertain you as the television does. Get up, get out, and go to a class. At most, you’ll have to travel a couple of blocks. Trekking up Mount Sinai won’t be required.
Second, be prepared for obstacles. The night you have to go study, you will find yourself more tired, more hungry, more busy than any other evening. Furthermore, friends and even family will question your newfound love of learning. But if the winds of self-doubt begin to blow, it only means you should take an example from Abraham and not be deterred.
Third, leave your preconceived notions behind. Torah does not have to fit into your mental image of what’s right and wrong. Four, accept that while you may be a genius in your field of expertise, in the realm of Torah, there are others that can teach you a thing or two. Five, acquire a healthy dose of humility. Even if you stack up against the local scholar, you are an intellectual pigmy in relation to Torah, which is the Wisdom of He Who Said and the universe came to be.
Finally number six, strive to work in a profession that does not expunge good character traits. Enter a business that develops and challenges your mind, and leaves you time for serious reflection. Learn well these lessons gleaned from the heaven and the sea and, “The matter (of Torah)” will truly be, “very near to you.”