"For this commandment that I am commanding you today is not too difficult, nor is it too distant ... For this thing is very near to you, in your mouth and in your heart, that you may do it."
[654]
With the words "For this thing is very near to you," the Torah is introducing something novel. One may think (according to Torah) that Torah and mitzvos[655] is indeed "difficult" and "distant." The verse therefore informs us that it is "very near to you."
The main novelty here would seem to be regarding "in your heart." For as the Alter Rebbe writes in Tanya:[656] "At first glance, ['it is very near to you] in your heart' seems contrary to our experience. For it is not a 'very near thing' to change one's heart from worldly desires to a sincere love of G-d."
Nevertheless, the verse states that it is indeed very near, even "in your heart," inasmuch as each and every Jew has a natural love of G-d concealed in his heart. Thus, the person need not produce a new love of G-d in his heart through meditation. He needs merely to reveal the innate and inborn love that he possesses deep in his heart.[657]
However, since the verse specifically states that "very near" applies as well to "in your mouth ... that you may do it," it is difficult to surmise that the novelty lies only in regard to "in your heart." For "in your mouth ... that you may do it" -- speech and action, are part of the same phrase as "in your heart."
Why would we think that speech and action are indeed difficult and the verse advises us that in reality they are "very near"?
The Alter Rebbe writes in the title page of Tanya that Tanya is "based upon the verse, 'For this thing is very near to you, in your mouth and in your heart, that you may do it'; explaining clearly how it is exceedingly near, in both a lengthy and a short way."
The Alter Rebbe does not mean to say that he will explain how it is "exceedingly near" in two ways, one long and one short. Rather, he is referring to one path, a path both "lengthy" and "near."
We, in fact, find that our Sages use the term "both a lengthy and a near way" to describe a singular path, as in the following tale:[658]
"Rabbi Yehoshua ben Chananyah said: "Once, while traveling, I saw a child at a crossroads. When I asked him which way leads to the city, he said, 'This way is a short and long way, and the other is long and short way.' I took the short and long way. Reaching the city, I saw that gardens and orchards walled it off. I returned and said to the child, 'My child, you told me it was short.' He responded: 'Didn't I also tell you that it was long?'"
In the context of divine service it means that serving G-d "in your mouth and in your heart, that you may do it" is a "long path," as explained at length in Tanya how one is able to attain love of G-d so that it leads him to "do it." However, it is also a "short path," as it leads directly to the "city of G-d,"[659] without hindrances and impediments.
The explanation of this is as follows: It is true that every Jew possesses an innate love of G-d in his heart, and it is "very near" to arouse and reveal this inborn concealed love. Still, since this love is inherently obscured it requires great effort for this love to infuse the person's entire being.
As long as this love has yet to permeate all aspects of the person, up to and including "in your mouth ... that you may do it," the person is still "distant" from the performance of Torah and mitzvos, for obstacles may stand in his path.
It is similar to the analogy of the "short and long path." Though the travel distance was shorter, the actual entry into the city was long, for obstacles hindered Rabbi Yehoshua's entry.
Only after the person also achieves the state of "in your mouth ... that you may do it," does the path become "lengthy and short" -- no further barriers stand in the person's path of entering the "city of G-d." Therefore, it is only then that the person becomes "near" to the performance of Torah and mitzvos.
Love of G-d emanates from one's knowing Him. As the Rambam states:[660] "One's degree of love of G-d is entirely dependent on one's knowledge of Him; according to the knowledge will be the love. If the person knows little, he will love little; if he knows much, he will love much."
Here, too, "short and long" and "long and short" paths apply: One may know G-d through faith, an extremely "short" path in that every Jew naturally believes in G-d.[661] Yet, this can be a very long path, as faith does not remove obstacles. Thus "A thief while tunneling into a house, will call on G-d for assistance,"[662] for faith can be extremely distant from deed.
A person must therefore also toil intellectually to know G-d. And while this is a "long" path, for G-d is not easily "known" intellectually, still, once this knowledge is gained, the path to the "divine city" is short indeed, for "Know the G-d of your father," leads to "and serve Him with a complete heart."[663]
Based on Likkutei Sichos Vol. XXXIV, pp. 173-174.
Notes:
- (Back to text) Devarim 30:1ff.
- (Back to text) Devarim Rabbah, 8:7, Midrash Lekach Tov on this verse.
- (Back to text) Beginning of chapter 17.
- (Back to text) See Tanya, chapter 18 and onward.
- (Back to text) Eiruvin 53b.
- (Back to text) Tehillim, 48:2.
- (Back to text) Conclusion of Hilchos Teshuvah.
- (Back to text) See Shabbos 97a; Shemos Rabbah 3:12.
- (Back to text) Berachos 63a.
- (Back to text) Divrei HaYamim I, 28:9.
Savo