Torah is Not in the Heavens

Moshe parasitim for the ou all para video series an iconic para with many iconic sukim very often we read it just turn this off very often we read it along with and it's a little bit rushed and it's pre post rashana this here we read it slowly by itself standalone excuse the pun I want to talk about a different part of the par a different section section and the iconic in that section that phrase but particular is a p or part of p that means three different things at once. And of course enough to write a mean 70 or 7,000 things at once. But that phrase is pregnant. The phrase is elastic. It leads us in three different pathways of how we think about Torah, how we think about midos and how we think about our masara. So um let's start from the beginning. First of all, loashi is probably most well known as a um empowering of human beings to craft and is immutable. is the word of period black fire on white fire was clearly dictated by the shalom toenu now what style hashem spoke to mosha in with mosha adding this or that that's already famous which most of our doesn't accept and say for but amar is a bris. It's a union is a is a bilateral experience that gave us this unending world of thought that innervates and penetrates every part of the human condition. We're meant to try to discover it to articulate it to apply it to compare and contrast it right when he talks about analytics and And that's theoretically the way we see but not only theoretically but practically the way we apply to we learn we're trying to find as many options as possible. It's not right or wrong. Hashem told Moshe that an object is tame and he told him it's tar and it can be both true because Hashem isn't binary. Doesn't thinking yes or no. However, when it comes to practice we either have to treat that sher as a tame or a tar. We can only make kdish one way. Even though every model of kdish bdes is true because it represents a different concept of shabas based on the sequencing of braas and even in the realm where there's less flexibility there's only one way we can behave and you think well maybe there bangs down the gavl says this is the way you're going to make kish this is the way we know that and the famous moment in our history where the empowerment of man determined based on this was in The story discussed in the of Mitsia's rebin. So somehow in the first century around that time is when this happened big between the tanim about a reconstituted oven where this makabum the kids realizes it was not makabum all the other disagreed and you all know that gamarrazer have been hing summon supernatural miracles and omens and trees levitating or waters flowing backwards the walls of the base mish caving in just to prove that he was right and that the majority of the shouldn't be followed. Now was at a standstill and a basel comes out from Shmayim telling everyone to listen to Mhinus and I think it was Yeshua he banged his fist on the table and he said we don't follow heavenly rulings. We don't follow the of so it's not just that when we're exploring the labyrinth of Hashem's world in his mind that we use human cognition and not supernatural divination. But even when we are in suck which is binary which is unilateral which is onedimensional. Now the truth is there's a lot to speak about that because not everyone agreed with the hard version. The hard version is the rama the rama believes we don't accept any supernatural input. That's not always true with the talks about being visited. famous writ about Lulov being visited by I think of Leo Hanavi in his base man being told certain truths. Um there was a um a saver of chisin called Minhash Shamay I think it was a son of the rush son of the rash it was a contemporary of the rush who went to Shamay and had dreams in the base in Shamala and they told him certain psychas which he brought down and especially in in certain other masurus people did rely on whether to whether it's a basal whether and again they're not all the same there's a big difference between relying on a basi relying on kodesh relying on some other Okay, which of course raises the point where we had a steady stream of in the first mdash. What role did the Turman play not just in strategic questions like going to war not going to war but let's say go to the Turman and ask the Turman whether he was right let's say the Murman would have said he was right would that have been that's not the purpose of this year it's too many details but it establishes human beings at the root of the Torah process and equally not equally important but important as well establishes the capacity that Berkel gave us to use our ration to analyze the system because I'm not I don't have supernatural capabilities. I don't have the ability to summon secrets from beyond. I have rational analytic capabilities and outside it changes the complexion of Torah, although there's nothing more important than that and also changes the type of people we are because we're so involved in studying Torah and because Torah ends up being a rational centered experience rather than a supernatural. What is what do the angels say? So she's become very rational and that leads to so many parts of Jewish identity or it's a practicality to make it through God was a practicality to know how to deal with our surroundings which were hostile. Whether it was just the fact that we trained our brains we were very literate in a world which unfortunately was suffering from illiteracy, mass illiteracy. Um so and then as science takes hold of the scientific revolution of the latter part of the past millennia, Jews are at the forefront because this is right up our alley. We've been doing this forever. We've been using our brains and our minds to analyze the word of Hashem. Now that we've been unleashed and unchained from the ghetto and that the human mind in general has been unfettered by uh religious dogma, not that Judaism ever had dogma, but Christians suppressed human imagination. Now that everyone's starting to think, let's think as well. And and so is not just what happens when this is about an oven, nor is it just whether we trust or to come give us about is an orientation. The orientation stems from the way we process Taurus Hashem, but it radiates towards our overall natural character. The second interpretation of is and it speaks not to how we process Torah, but it speaks to what type of moral impact we want Torah to have on people. We we believe that studying the word of Hashem has to change a person morally and if it doesn't then it's not really be studied the right way because it's a famous of every mayor if a person is a huge list and it's a very comprehensive list and it's a list that far surpasses any of the Muslim list you want a list of character traits to aspire to and to try to work on it must be 30 or 40 traits I've encountered recently and this all stems from Tom that's by the original rashivas were opposed to the learning of mus because why should you dedicate specific time to study religious moral texts just studying other tas and hopefully the encounter with the devarashem will be morally salutary to the person studying and of course in ideal world it is but um the world changed in the 19th century certainly in our in our century we can't assume it's an automatic that studying atism babakama will lead to moral sensibility or ethical integrity but we want that to be true and we want to use as a litmus and I think we should use it as a litmus. So we ask ourel of all the traits that trait of every mayor in the six paracos of all the traits that we expect Torah to create which is the cardinal trait and which trait if it's lacking should we say well there's a fatal flaw in that person's Torah study namely we expect a whole menu of traits but not everyone's perfect and everyone can excel in those traits but what is the cardinal trait in general for moral behavior and in particular that we expect Torah to create it's not the same question But the answer is the same and that's anava and that's humility. It is the gateway to all of the traits of anava shamik writes humility is a is is a trait that will caress moral behavior. It will soften human identity. It will create selflessness, lack of self-interest, lack of pettiness, lack of jealousy. So it's not just some trick that Hashem pulled off the contingent other traits. It's really true developmentally, experientially, but we also expect that to be the trait that Torah produces. And if not, then there's something wrong about Torah. Not only because Mosher, the greatest that ever lived was the greatest because it's de facto. It's implicit. Because true humility is not selfnigation or self-denial, but seeing the sweep and the infinity of encountering the immutable beyond the infinite. So you can believe in your talents and know what you accomplish and and have self-esteem but when you encounter it it frames it so miniature as Aram says and therefore if we see someone that has no humility it's the thing about how deeply they're studying Torah and it's not all or nothing the more humble the person is the more we believe Torah wisdom is sinking into their persona now I have to say and I always say this to the boys when I teach about this. It's important to say this to people that are listening. The expressions of humility differ from cultural to culture. So just recently Rev Maidan who's huge Russian a well-known personality initel probably the world's expert on Tanakh if you don't know him try to get to know him for his son was injured in the war. He was taken seriously injuri there's a picture taken of him visiting soldiers on their way to battle and there were two parts to that picture. One part to the picture, maybe I'll put the picture on this video. One part to the picture was him sitting with them on the way to war, teaching them, I think, finishing hurry or whatever they were learning, but it's a beautiful picture, but we've seen those pictures. The other one was him sitting on the floor, I think, in his army fatigues or past 70s. I can't believe his army fatigues, but sitting on the floor with the soldiers. Either they didn't have chairs or the soldiers were sitting on the floor. So, I think you could look at that one of two ways. The way I was trained my world is that are not supposed to hold themselves at a distance and they're not supposed to direct or try to attract cav and honor and that's why the bish are dressed down. I don't even wear a white shirt and the gush work the Americans who probably be very awkward seeing a rabbi without a beard without a hat and not wearing a white shirt. So it's just cultural mor. is what what is accepted in your world and the world that I was trained in and the rebutt that I saw of were self-deflecting. They didn't want attention drawn to themselves. They tried to be quiet and unis tried to be humble and normal. Basically the goal is that a rebi should be no different than anyone else in shul when he was to shul not and just that's his job and and the reb but we all know that between that and many other gradations and many who demand kavot it's not because they're egocentric it's because the traditions that they operate within demand that hold themselves in a certain stature so that is a palpable and concrete icon for kavatara And you know what's right and wrong. You know the answer by now. There's no right or wrong. Each one has perils and each one has positives. Each one has advantages and each one has assets and and and disadvantages. So, but the orientation and and we know if you train your eye, you can tell someone who is self arandizing, self-interest, self-centered, which are different deficiencies of humility or someone who tries to put themselves on the side and take themselves out of the equation and just be substantive and deliver. So, that's the second meaning of the first meaning is rationalist approach to Torah through analysis and beyond spreading and affecting Jewish identity. The second meaning is morally Torah will not be found with those who are in the heavens whose egos are in the heavens. But God say it's either Nandal or it's in Medish. Forget where in my mid I think it's inal. I just got off of the plane. I realized I didn't record this and it's already Monday night so I didn't get a chance to look up this far. The third meaning of is not how we process Torah and not about the moral impact the Torah is meant to have, but it is a reassurance. And that's why it's in par is a reassuring para everything's been said and done in all the 40 years and all the death and all the clothes. That's first you're here. Yes, there's punishment. Yes, there's consequence. Yes, religion is hard. But ultimately, Hashem does it. Hem wants people to live. Hashem is forgiving. Hashem allows us. I'll tell a joke. Um, my father, if he's ever listens to this, he'd be thrilled in telling this joke because he has a whole roster of jokes that he gets particular delight about. three three boys, three men who are thrown into and a boy from so at some point the reb comes down to pulls up the by his I know you're a sinner but come come with me I'll take you to then comes pulls up his by his by his by his pis pulls him up to shim I know you had a hard life you sinned but come with me to shim mash of comes and sees his and gam says says, "I told you so." Sometimes the tone that we take with religion and and and striving for religion can be I told you so and harsh and unforgiving and for boating and these are the standards and in general in general is not that and in particular was telling us as hard as it may seem and we'll see what the it is in a moment. It can seem intimidating. It can seem hard. seemed difficult without all the others and all the other meanings which was telling us now what is what is the it that's so the says means everything I've taught you the entire saying would seem hard would seem hard but of course my was greater reassuring but even better at making demands and that was really to me at least his his core DNA. So he said yeah but if you read the carefully there's an implicit demand and say that's nun versus and if it were you'd have to go up to and get it if you were sick with the disease and you knew the only cure were on the moon you'd probably become an astronaut. So there's an explicit reassurance but an implicit demand saw me read from the safer called return and renewal which to me is is this is the if you really want to get ravine read this but it's really hard to read so if you've never been exposed to him I'd read other things if you have been exposed every aspect of chuva he sees as a prism for religion in general which makes it so fascinating it's not he starts with chuva then broadens out this is reflective then digs back deep into chuva so he writes about this kamaran Contrary to the literal meaning of the PK which implies that theoretically one would be exempt if it were beyond one's abilities. This PK indicates based on the G there's no excuse even if it's in the heavens and beyond the sea. In light of this understanding of the P constitutes a factual statement that carries with it both an element of reassurance and a persistent and total demand. If it is in the heavens you must strap on a parachute and retrieve it. Had these very cute lines. But the Ramban says and is actually writing based on the but it's transferable is not but the counts as the which is the rah says of chuva but it's the same thing chuva can seem very intimidating very frightening especially if you go purist on yourself and perfectionist because it's built into chuva you want to purify yourself and how much is enough and and you'll always be left with residual turmoil you'll always be left with residual hypocrisy because you know you're not going to come through on all of your promises and you could just loop yourself and push yourself into ironically a a hopelessness and futility and fatalism about the chuva. So is saying which to me means find the best you can do. Do the best cha you can reach whatever level you can and I promise you I'll accept. I know it's going to be imperfect. I know it's going to be laced with hypocrisy. I know that you're going to fall short on your commitments. I know that you're a human being but I'll accept you as a human being because you don't live much is my interpretation of the PK. But the basic PK is reassuring us that as daunting as the in general if that's the way you read the or as daunting as if that's the way you read the so your moment of doubt whether you can whatever that can is Hashem is saying you can and I put it there who made my mouth who made my heart so it's I stacked the deck for you. I know you think it's free will, but I created a world in which you can find me and find what you need from me and with me easier than you may think. So, as Chuva comes, don't forget to forgive yourself. Demand from yourself, but also forgive yourself. Because if you want Hashem to forgive you, you have to forgive yourself as well. And not just forgive yourself about the past. This is really the key line. Don't just forgive yourself about your past misties. Forgive yourself about your imperfect chuva that you're about to commit because it won't be perfect. Try your hardest and don't get all wrapped up why it isn't perfect. Will forgive your past and Hashem will forgive and accept whatever you're able to achieve. being that this is so wish everyone who's watching this video keep in mind all the brokenhearted is who hear in their hearts every day of the year they don't need a chauffeur to remind them how the broken our people are they hear it every day of their lives and keep them in line when you hear the chauffeur of course should Foreign speech. Foreign speech.