DEUT1590 See [[DEUT1584]] Deuteronomy 30:2 return AMEMEI 41-2

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DEUT1589 Nevertheless, with all its strength pulling a person to sin, the evil desire can be overcome. Man is given the ability through the Torah to overcome the desire. And lest a Jew might think that keeping the Torah and thereby overcoming the evil desire is too difficult and beyond man's capability, the Torah [this and following verses] specifically reminds us that the Torah is not in the heaven and on the other side of the ocean, that is, beyond man's reach, but it is in man's power to observe it. Almost at the end of the Torah, after listing nearly every commandment, the Torah assures man that the choice is still his [Deuteronomy 30:15, 19], and that he can go in either direction.

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DEUT1591 Moses is addressing the community at the end of his life. His final address asserts that the commandments will preserve the community even without his leadership. The rule of law requires an access to that law, in a merely human place. The COMMANDMENT is available to the community. It requires neither an ascent nor a crossing of the sea because it is placed not far but near. Indeed, when the text asserts that the word is IN YOUR MOUTH, we cannot but think both of the performance of readers and declaimers, who find this word in their mouth, and also of Levinas’ text where he claimed that the commandment came out of the mouth of the one commanded. The speech itself serves as a transition of authority from the leader to the community, who readily can speak the commandments. [R.] Joshua cites it [Baba Metsia 59b - AJL], in the simplest sense, to say that the rulings have to be made within the community and not by a heavenly voice. But the deeper issue is precisely the insistence that the text which he quotes is a text about citation and re-citation: a text that was constructed to transfer authority for legal reasoning to the community. The greatest revelation from heaven is the injunction to cite and interpret the law.

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DEUT1593 See [[DEUT58]] Deuteronomy 4:6 wisdom AGUS 12-3

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DEUT1594 What is the intent of "It is not in the heavens"? R. Yirmiah said: Once Torah has been given at Mount Sinai, we pay no attention to the heavenly voice [which supports an individual over a majority halachic opinion] (Bava Metzia 59b)

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DEUT1595 What is the intent of "It is not in the heavens"? Rava said: "You will not find it with those who are haughty over it, as the heavens. R. Yochanan said: You will not find it with the vain (Eruvin 55a)

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DEUT1592 If one has been moved to perform this mitzvah of Torah study, to fulfill it correctly and be crowned with the crown of Torah, he should not divert his mind to other matters, and he should not set his heart upon acquiring Torah together with wealth and honor. But (Avos 6:4): "This is the way of Torah: Eat bread with salt, and drink water by measure, and sleep on the ground, and live a life of affliction – – and labor in Torah." And if you say: "When I acquire enough money to free myself from my work, then I will devote myself to Torah study" – – if such a thought enters your mind, you will never merit the crown of Torah. But "make your Torah permanent and your work temporary" (ibid.1:15), "And do not say: 'When I free myself I will learn' – perhaps you will never free yourself" (ibid. 2:4). The Torah writes [this and next verse]: "It [Torah] is not in heaven" – – that is, it does not reside with the haughty, "and it is not across the seas" – – that is, it does not reside with those who cross the seas [for commerce] (Eruvin 55a). Therefore, our Sages of blessed memory have stated (Avos 2:5): "Not all those who engage in commerce grow wise," and (ibid.4:10): "Limit your occupations and occupy yourself with Torah."

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DEUT1596 The desire for money binds a person to this world and places the shackles of labor and [the pursuit] of business upon him, as it says (Koheles 5:9): "One who loves silver will never be satisfied by silver." This distracts him from the service of the Eternal. Many prayers go to waste and many mitzvos are forgotten due to excessive involvement in business and the toil [invested] in large-scale enterprise. This becomes even more [relevant] regarding the learning of Torah. The Sages of blessed memory have already stated (Eruvin 55a): "'It is not across the sea' [this verse] means that [Torah does not reside] in those who travel across the sea for business." And we have learned (Pirkei Avos 2:6): "He who excessively invests in business will not become wise." It [the desire for money] exposes him to many dangers, and piles of worries that sap his strength, [and this can happen] even to a very successful person. And accordingly we learned (ibid. 2:7): "Increasing one's possessions [only] increases one's worries." It is this [situation] which often leads one to violate the mitzvos of the Torah – and the norms of common sense, as well.

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DEUT1599 See [[DEUT484]] Deuteronomy 10:20 worship DUTIES 739-41

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DEUT1600 See [[DEUT124]] Deuteronomy 4:29 search DUTIES 653-5

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