Nitzavim: A Long, Short Path

“For this mitzvah which I command you today is not unimaginably remote… nor is it distant. It is not in heaven… nor is it across the sea…. Rather, the matter is very close to you, in your mouth and in your heart, to do it.”7

According to the simple meaning of the verse, it is understandable that by saying that “the matter is very close to you,” the verse introduces a new concept. It could be said that there is room even according to the Torah’s logic to presume that “this mitzvah,” i.e., the Torah and its mitzvos8 as a whole, are remote and distant from a person’s natural tendencies. Therefore, the verse teaches a new concept – that “the matter is very close to you.”

Primarily, this novel concept applies to the words, “in your heart.” As the Alter Rebbe writes in Tanya,9 “On the surface, this… runs contrary to our natural tendency…. For the matter – to transform his heart from the desires of this world to a genuine love of G‑d – is not close [to a person]. As the Talmud states,10 ‘Is fear a small matter?’ How much more so does this apply with regard to love!”

This is the new dimension taught by the verse – that the matter is “very close” even to our hearts. As explained at length in Tanya,11 it is “very close” for every person12 to attain the love of G‑d, since there is a natural love of G‑d hidden in the heart of all Jews, this being “an inheritance we [received] from our Patriarchs.” Accordingly, it is not necessary for a person to generate and initiate new feelings of love for G‑d in his heart; all that is necessary is that he reveal the love that his heart possesses inherently.

However, this is seemingly an insufficient explanation, for it is difficult to say that the primary new insight contributed by the verse applies only to “your heart,” since the verse also states, “in your mouth” and “to do it.” Instead, it appears that the verse also contributes a new insight with regard to our speech and actions. Indeed, the fact that the verse mentions “in your mouth” before “in your heart”13 indicates that a novel concept is being taught, not only with regard to “in your heart,” but specifically with regard to “in your mouth” and “to do it.”

It is possible to say that the following is the germ of the explanation: At the very beginning – the title page14 – of the Tanya, the Alter Rebbe writes that his book is “based on the verse, ‘Rather, the matter is very close to you, in your mouth and in your heart to do it,’ ” and that his intent is “to thoroughly explain how it is very close [to you] through a long, short path, with G‑d’s help.”

It is possible to say that the Alter Rebbe is not speaking about two separate paths – one long and one short15 – but rather one path that is simultaneously long and short.

In a similar vein, our Sages employ this expression – “a long, short path” – as referring to one path, in the following story:16

Rabbi Yehoshua ben Channanya said…, “Once I was walking on the road and I saw a child sitting at a fork in the road. I asked him, ‘Which way should I take to proceed to the city?’

“He told me, ‘This path is short, but long. This path is long, but short.’17

“I went on the path that was short, but long. When I reached the city, I saw that it was surrounded by gardens and orchards. I retraced my steps and told him, ‘My son, you said it was short.’

“He answered, ‘Didn’t I [also] say that it was long?’ ”

Thus, by using this wording, the Alter Rebbe implies that Divine service “in your mouth and in your heart to do it” is a long path. As Tanya explains at length, it requires conscientious inner effort to attain a love of G‑d that will motivate a person to actual deed, “to do it.” It is, however, also a “short path,” since through it, a person can reach “the city of our G‑d,”18 without obstacles and impediments.

To explain further: A natural love for G‑d exists within the heart of all Jews. It is “very close,” i.e., easy, to arouse and reveal this inherent love contained within one’s heart. Nevertheless, since this love is innately hidden, much work and labor is required for it to permeate a person’s entire being, until it actually affects his speech and conduct, i.e., “your mouth … to do it.”

As long as this love has yet to penetrate the entire existence of a person, he is “distant” from the fulfillment of the Torah and its mitzvos,19 for there may be obstacles and impediments in his way. To refer back to the analogy, in “the short, long path,” the actual distance one travels is minimal. Nevertheless, with regard to reaching the destination, entering the city, the path is “long.” For even though he is able to come very near to the city, there are various obstacles preventing his entrance.

It is only when the love in a person’s heart is developed to the extent that it reaches also “[his] mouth… to do it” that he is following a “long, short path,” for then there are no obstacles or impediments preventing him from entering “the city of our G‑d.” Therefore, it is only then that he is “close” to the observance of the Torah and its mitzvos.

It is well known that our love of G‑d is dependent on our knowledge of Him. As Rambam states,20 “One loves G‑d solely as [an outgrowth of] the knowledge with which one knows Him. The love will be proportionate to the knowledge – if meager, meager; if abundant, abundant.”21

Accordingly, the concepts mentioned above with regard to Divine service “in your heart” can be summarized as follows:

a) The essential love for G‑d is very close to every person, for every Jew possesses a natural love for G‑d.

b) Nevertheless, labor is required to reveal this love and draw it down within all the particular dimensions of a person’s potential including actual deed (“in your mouth… to do it”).

c) Only after such labor is a person “close” to the Torah and its mitzvos, having traveled “the long, short path.” For although it is long – because it requires effort – it is ultimately short, because one enters “the city of our G‑d” without any impediments or obstacles.

Parallels to these concepts exist regarding the mitzvah of knowing G‑d. This concept can be clarified by first explaining that the knowledge of G‑d can come either through simple faith or as an intellectual imperative, spurred by man’s understanding based on rational deduction. Each of these paths possess an advantage over the other.

The “truth of His being”22 is beyond the capacity of a person to comprehend. As Rambam writes,23 “It is not within the capacity of the knowledge of a living man, who is a composite of body and soul, to appreciate the truth of this matter thoroughly.” Instead, one believes in “the truth of His being.”

Herein, lies the advantage of faith over intellectual research. Through faith, we can relate to “the truth of His being.” By contrast, through mortal intellect, we can grasp only a limited dimension of the knowledge of the Creator, knowing Him only “according to the potential to comprehend and understand that man possesses.”24 This is not “the truth of His being” as it is.

Nevertheless, since this knowledge of G‑d comes as an intellectual imperative, an outgrowth of one’s own logical research, it stems from the person’s own thought and self; therefore, it is internalized to a greater extent.

Faith, by contrast, is not a product of a person’s own effort, but rather stems from the oneness of G‑d that shines within one’s soul from Above. Thus, it can exist merely as an encompassing (makkif) influence on the person,25 without penetrating his thought processes. In that vein, our Sages comment,26 “Before breaking in, a thief calls out to G‑d.” For although the thief has faith in G‑d and therefore prays to Him for success in his theft, nonetheless, at that very moment, he is acting against G‑d’s commandment.

It is perhaps possible to explain that the above reflects the crux of the difference of opinion between Rambam and Raavad. Rambam maintains that the fundamental dimension of the knowledge of G‑d is the knowledge that stems from intellectual research, while according to Raavad, the concept of faith receives primacy.

On Rambam’s statement,27 “Avraham was 40 years old when he recognized his Creator,” Raavad comments, “There is an Aggadic teaching28 [that Avraham recognized G‑d] at age three. [This is alluded to by] the verse,29 ‘Because (עקב) Avraham heeded My voice,’ [i.e., he ‘heeded My voice’ for the number of years (172)] numerically equivalent to עקב i .”30

It is possible to explain that Rambam cites specifically the teaching, “Avraham was 40 years old when he recognized his Creator,” because, according to his approach, the fundamental recognition of the Creator comes when it is generated by a person’s intellect. Similarly, Avraham’s recognition of his Creator refers to his perception that stemmed from “his proper understanding,”31 as Rambam elaborates there:

He began contemplating with his mind while he was still young.32 He began to ponder day and night and wonder, “How is it possible for the [celestial] sphere to continue to revolve without having anyone control it? Who is causing it to revolve…?” He did not have a teacher or an instructor…. His heart would contemplate and [he began to] comprehend, until [at age 40], he grasped the path of truth and understood the path of righteousness through his proper understanding, gaining the knowledge that there is one G‑d and He controls the sphere.

Therefore, in his Mishneh Torah, Rambam cites the view, “Avraham was 40 years old when he recognized his Creator.”33 For “at 40, one attains [mature] understanding.”²⁷ By contrast, according to Raavad, the fundamental knowledge of the Creator possessed by Avraham came through faith which resulted from Divine revelation. Therefore, he cites the teaching that Avraham was three. Plainly, at age three, one is incapable of recognizing one’s Creator with understanding and complete awareness.

We find similar concepts with regard to Moshe our teacher’s comprehension of G‑d. Rambam writes:34

What was it that Moshe our teacher desired to grasp when he requested [of G‑d],35 “Please show me Your glory”?

He desired to know the truth of the being of the Holy One, blessed be He, until he would know it within his heart, like the knowledge of a person whose countenance he has seen and whose image is engraved within his heart. [Thus,] in his knowledge, that person is thereby distinct from other persons.

Similarly, Moshe our teacher sought that the existence of the Holy One, blessed be He, should be distinct in his heart from the existence of other beings to the extent that he would know the truth of His existence as it [truly] is. The Holy One, blessed be He, replied that it is not within the capacity of the knowledge of a living man, who is a composite of body and soul, to appreciate the truth of this matter completely.

The Kessef Mishneh quotes Raavad’s challenge to that statement:

This is not satisfactory in my opinion. For at Sinai, during the 40 days [after which he received] the Tablets, [Moshe] saw what no other prophet ever saw, to the extent that the angels were envious of him and sought to push him away, until he took hold of [G‑d’s] throne. What more was it necessary [for him to see]?

On the surface, the difference between the views of Rambam and Raavad revolves around the question: What is the consummate level of knowledge of G‑d which a person should endeavor to reach? Is it knowledge that comes through intellectual comprehension? Or is it knowledge that comes through faith, which cannot be attained through comprehension, but which is granted from Above? According to Raavad, the consummate perfection of Moshe’s comprehension was what he perceived at the Giving of the Torah, what he saw at Sinai, i.e., a revelation from Above. However, according to Rambam, fundamentally, the consummate perfection of knowledge is what one understands and grasps intellectually. Therefore, Moshe was not content with what he saw at Sinai, but instead sought knowledge and comprehension.36

It is perhaps possible to say that Rambam’s approach in the Mishneh Torah37 does not follow (only) the approach of the philosophers, which favors intellectual research, but instead, represents an intermediate perspective, one that fuses together faith and logic.

To explain: In Hilchos Teshuvah,38 Rambam explains the fundamental principle of free choice as follows, “License is granted to every person. If he desires to tend towards a good path and be righteous, he has that prerogative. If he desires to tend towards an evil path and be wicked, he has that prerogative.” He then elaborates on the explanation of – and the necessity to accept – this principle. At the conclusion of the chapter,39 he states:

One might question: Behold the Holy One, blessed be He, knows everything that will occur before it transpires. Does He know that this person will be righteous or does He not know? If He knows that he will be righteous, [seemingly,] it is impossible that he will not be righteous. If, [conversely,] you say that [even though] He knows that he will be righteous, it is possible that he will be wicked, then His knowledge would be incomplete.

Know that the resolution of this matter [can be summed up with the verse],40 “Its measure is longer than the earth and broader than the sea.” Many great and fundamental principles and lofty concepts are dependent on it. However, the statements that I now make must be known and understood:

It was already explained… that the Holy One, blessed be He, does not know with knowledge that is external to Him, as do men whose selves and knowledge are two [separate entities]. Instead, He (may His name be praised) and His knowledge are one. The knowledge of a mortal cannot comprehend this concept in its entirety.

Just as it is impossible for a mortal to comprehend and grasp the truth of the Creator’s [being], as it is written,41 “No man can see Me and live,” so, too, it is beyond man’s capacity to comprehend and grasp the Creator’s knowledge. This is [the intent of] the prophet’s statements,42 “My thoughts are not your thoughts, nor your ways, My ways.”

Accordingly, we do not possess the capacity to conceive how the Holy One, blessed be He, knows all the creations and their deeds. Nevertheless, we do know without doubt that a mortal’s deeds are in his [own] hands. The Holy One, blessed be He, does not draw him [in a particular direction] nor decree that he perform any given act.

This matter is known, not only because of the tradition of faith, but through clear proofs from the words of wisdom.

Raavad objects to Rambam’s statements, asserting:

This author [i.e., Rambam] did not conduct himself according to the manner of the wise. For a person should not initiate [a discussion of] a matter without knowing how to complete it. [Here,] he began by asking questions and [yet] left the matter unresolved and reverted [to relying] on faith. It would have been preferable for him to leave the matter as accepted by the simple faith of the believers….

Although there is no ultimate resolution of this matter, it is desirable to offer a partial resolution, by saying: Were man’s righteousness or wickedness dependent on the Creator’s decree, i.e., His knowledge was His decree, we would have a very severe difficulty. However, [as] now [explained,] the Creator has removed this dominion from His hand and given it to man himself. [Accordingly,] His knowledge is not a decree, but resembles the knowledge of the astrologers who deduce by some other means what the course of [a person’s conduct will be]….43

It is possible to explain Rambam’s position as follows: Man is required to use his mind to endeavor to comprehend not only those matters that can be thoroughly understood, but also even with regard to matters that “we do not possess the potential to conceive,” there is an obligation to labor to comprehend those matters that surpasses our understanding.

This is the core of the difference of opinion between Rambam and Raavad. Raavad also writes that “it is desirable to offer a partial resolution.” Nevertheless, according to Raavad, the “simple faith of the believers” and intellectual comprehension are two distinct issues that should not be combined. Faith is a matter that is above a person’s intellect; instead, it stems from a Jew’s inner G‑dly nature. Intellect, by contrast, is connected with a person’s mortal existence and thinking powers. Accordingly, the “partial resolution” which Raavad offers is a matter that can be assimilated by mortal logic.44 However, he is not content with it because he maintains that it is improper to mix any intellectual conception with matters that require faith.

By contrast, according to Rambam, the obligation to labor to recognize, know, and comprehend spiritual concepts does not only apply to those concepts that a person is able to grasp intellectually, but also to those matters that surpass his intellectual comprehension, ordinary logic, and understanding. Such matters must also be established and affirmed within his mind. Therefore, even with regard to the manner through which the Holy One, blessed be He, knows – of which he writes, “It is beyond man’s capacity to comprehend and grasp the Creator’s knowledge…,” and, “We do not possess the capacity to conceive how the Holy One, blessed be He, knows” – Rambam states that the matter “must be known and understood.”45 In this manner, a person will understand and recognize that G‑d’s knowledge does not represent a contradiction of man’s free choice.

On this basis, it is possible to say that the above can serve as an explanation of the two expressions that – according to some texts – Rambam uses with regard to the first mitzvah. In Sefer HaMitzvos,46 Rambam writes that it is a mitzvah to believe in G‑d, while in the Mishneh Torah,47 he writes that the first mitzvah is to “know” G‑d. Both approaches are necessary. The foundation of the matter must be faith. For “the truth of His being” cannot be grasped [intellectually] in its entirety; instead, it must be perceived through faith. Conversely, knowledge is also necessary. Man must meditate to the full extent of his intellectual capacity to understand and know even those dimensions of G‑dliness that are beyond the scope of what his mind compels him to accept.48 Neither faith nor knowledge are sufficient on their own.

This is also Rambam’s intent when explaining Moshe’s request cited above:49 “He desired to know the truth of the being of the Holy One, blessed be He.… And [the Holy One], blessed be He, made known to Moshe matters that were not known by any man previously… until he was able to conceive [a dimension of] the truth of His being.” This perception was grasped by Moshe conceptually, i.e., it was not merely seen or believed, but comprehended. This came specifically after Moshe’s request to know G‑d’s truth.50

On this basis, we can infer that the two approaches described above regarding the love of G‑d also have parallels with regard to the knowledge of G‑d that leads to this love.

At the outset, there must be simple faith, belief in the truth of G‑d’s existence. This matter is “very close” to every person, since the quality of faith inherently exists within every Jew’s nature, for Jews are “believers, the descendants of believers.”51

Faith alone, however, is a “short, long path” because it does not nullify entirely the possibility of obstacles and impediments. For faith – in and of itself – is beyond one’s grasp; it is remote and distant from a person’s actual conduct, as explained above with regard to the prayers of a thief before breaking into a home.

Therefore, we must also labor intellectually even with regard to matters that are beyond the scope of our intellectual potential. Although comprehension, in particular regarding such matters, requires much work and is therefore “a long path,” yet it is specifically then that is it “short.” Precisely such a path enables us to enter “the city of our G‑d,” without obstacles and impediments, for one’s knowledge and comprehension affects his heart, as it is written,52 “Know the G‑d of your father and serve Him with a full heart.”

The same pattern that applies with regard to the mitzvah of knowing G‑d as a whole and the Divine service within our hearts – “serv[ing] Him with a full heart” – also applies with regard to the revelation of the teachings of Chassidus.

There is a pattern to the revelation of spiritual truth in this world, as implied by the verse,53 “He made everything superbly in its time.” When the appropriate time came, “G‑d revealed His holy arm,”54 and, “one [– our teacher, the Baal Shem Tov –] descended from the most sublime heavens,”55 and, through his efforts, the teachings of Chassidus were made known. The inner dimensions of the Torah, pnimiyus haTorah, which according to the Torah’s inherent structure are secret and hidden, were drawn down and revealed by the Baal Shem Tov and his students and their students, the righteous men of our world.56 In this way, the revelation of G‑d’s hidden dimensions that transcend the scope of mortal intellect was drawn down.

The sequence of this revelation was that faith, as inspired by pnimiyus HaTorah, was revealed first. In general, this reflects the approach implied by the interpretation of the verse,57 צדיק באמונתו יִחְיֶה (yichyeh), “A righteous man will live by his faith,” as צדיק באמונתו יְחַיֶּה, (yechayah), “A righteous man will impart life through his faith,”58 i.e., through their faith, the righteous inspire all Jews to “live” spiritually by revealing the G‑dliness possessed within their souls.59

The consummation of the revelation of Chassidus, as “a long, short path” – enabling one to enter “the city of our G‑d” without any impediments – comes, however, when faith permeates a person’s intellect. Then, he is able to understand and know G‑d with his mind in a way that reflects his faith. Similarly, the manner in which his mind internalized his faith will affect his emotions. Subsequently, not only will he generate love and fear of G‑d in a manner commensurate with his understanding and meditation and not merely inspire his heart with vitality of a general nature, but also his love and fear will be connected to the dimensions of G‑d that transcend reason and logic.

This is “a long, short path” of Divine service, because empowering the faith that stems from the essence of the soul to permeate all the powers of the soul in an internalized manner is “a long path.” However, it is the shortest and most secure way to enter “the city of our G‑d,” since none of the factors that hinder and impede a person and cause him to stumble as he enters “the city of our G‑d” remain. Then, all of the powers of his soul – his intellectual powers, chochmah, binah, and daas, and his emotional powers, chesed, gevurah, tiferes, netzach, hod, and yesod – are permeated with inner vitality in Divine service. As such, the person can enter “the city of our G‑d” in his totality, together with all his individual powers.

The consummation of this endeavor will come about “in that era… [when] the Jews will be great sages and know the hidden matters, comprehend[ing] the knowledge of their Creator according to the [full] extent of mortal potential, as it is written,60 ‘For the earth will be filled with the knowledge of G‑d as the waters cover the ocean bed.’ ”61

Adapted from sichos delivered on Shabbos Parshas Tazria-Metzora and Shabbos Parshas Emor, 5742 (1982)