Save " It's Not in Heaven  The Torah Within "
It's Not in Heaven The Torah Within
Rabbi Alan Lew, Be Still and Get Going (Little, Brown and Company, 2005), pp. 3-5
Sometimes we can learn more from the misreading of a story than we can from the story itself. So it is with the oft-told Yiddish tale about Azyk, the son of Reb Yekl of Cracow. Azyk dreamed one night that he saw a great treasure hidden under the Praga side of the Warsaw bridge. So he woke up early the next morning and went to Warsaw. When he got to the bridge, he wanted to go to the spot where he had dreamed the treasure was hidden, but there was a watchman standing guard there. Azyk paced back and forth on the bridge all day long and into the night, but the watchman never budged. In fact he finally became aware of Azyk and his pacing, so he approached him and asked him what he was doing there. Azyk told him the truth. He had come to the Warsaw bridge because he had dreamed the night before that a treasure was hidden there. That’s funny, the watchman said, I dreamed of a great treasure last night too, only this one was hidden in the oven of a house belonging to a man named Azyk, the son of Reb Yekl of Cracow. Astonished, Azyk turned right around and went home, and sure enough, when he opened his oven door, he found a great treasure there and became a very rich man.
But in recent years this story has been told ­– and more important, mistold – to make a very particular point. In all the versions of this story I have heard [recently] … the treasure was hidden not in Azyk’s oven but rather beneath his house, and these versions of the story usually end with Azyk digging up the buried treasure. There is a reason for this recasting of the story; it is usually told as an object lesson for the many Jews who have turned to other religions – to Buddhism, to Hinduism, and others – for spiritual gratification. The story is invoked to say to them, Look, you have a great treasure buried beneath your own house. You’ve followed your dream of spiritual riches far and wide – all the way to the Warsaw bridge – but the treasure has been hidden beneath your own house all this time. Why travel elsewhere? Why travel far and wide, when all you have to do is dig up the treasure that has been beneath your own house all the while?
But in the original version of the story, the treasure is not buried beneath the house. It is not a secret. It is hidden in the oven, in the kitchen, in the most frequently used room in the house. It is hidden in plain sight. It doesn’t need to be dug up at all. All one has to do is go to the most obvious, least exotic place in the house and simply open the door. In my opinion this story reflects our spiritual reality much more precisely than the altered version.
(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹֽא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃ (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹֽא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבָר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃
(11) Surely, this Instruction which I enjoin upon you this day is not too baffling for you, nor is it beyond reach. (12) It is not in the heavens, that you should say, “Who among us can go up to the heavens and get it for us and impart it to us, that we may observe it?” (13) Neither is it beyond the sea, that you should say, “Who among us can cross to the other side of the sea and get it for us and impart it to us, that we may observe it?” (14) No, the thing is very close to you, in your mouth and in your heart, to observe it.
וזה הוא תנור של עכנאי מאי עכנאי ...
תנא באותו היום השיב רבי אליעזר כל תשובות שבעולם ולא קיבלו הימנו אמר להם אם הלכה כמותי חרוב זה יוכיח נעקר חרוב ממקומו מאה אמה ואמרי לה ארבע מאות אמה אמרו לו אין מביאין ראיה מן החרוב חזר ואמר להם אם הלכה כמותי אמת המים יוכיחו חזרו אמת המים לאחוריהם אמרו לו אין מביאין ראיה מאמת המים חזר ואמר להם אם הלכה כמותי כותלי בית המדרש יוכיחו הטו כותלי בית המדרש ליפול גער בהם רבי יהושע אמר להם אם תלמידי חכמים מנצחים זה את זה בהלכה אתם מה טיבכם לא נפלו מפני כבודו של רבי יהושע ולא זקפו מפני כבודו של ר"א ועדיין מטין ועומדין חזר ואמר להם אם הלכה כמותי מן השמים יוכיחו יצאתה בת קול ואמרה מה לכם אצל ר"א שהלכה כמותו
בכ"מ עמד רבי יהושע על רגליו ואמר (דברים ל, יב) לא בשמים היא מאי לא בשמים היא אמר רבי ירמיה שכבר נתנה תורה מהר סיני אין אנו משגיחין בבת קול שכבר כתבת בהר סיני בתורה (שמות כג, ב) אחרי רבים להטות אשכחיה רבי נתן לאליהו א"ל מאי עביד קוב"ה בההיא שעתא א"ל קא חייך ואמר נצחוני בני נצחוני בני
And this is known as the oven of akhnai. ...
The Sages taught: On that day, when they discussed this matter, Rabbi Eliezer answered all possible answers in the world to support his opinion, but the Rabbis did not accept his explanations from him. After failing to convince the Rabbis logically, Rabbi Eliezer said to them: If the halakha is in accordance with my opinion, this carob tree will prove it. The carob tree was uprooted from its place one hundred cubits, and some say four hundred cubits. The Rabbis said to him: One does not cite halakhic proof from the carob tree. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the stream will prove it. The water in the stream turned backward and began flowing in the opposite direction. They said to him: One does not cite halakhic proof from a stream. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, the walls of the study hall will prove it. The walls of the study hall leaned inward and began to fall. Rabbi Yehoshua scolded the walls and said to them: If Torah scholars are contending with each other in matters of halakha, what is the nature of your involvement in this dispute? The Gemara relates: The walls did not fall because of the deference due Rabbi Yehoshua, but they did not straighten because of the deference due Rabbi Eliezer, and they still remain leaning. Rabbi Eliezer then said to them: If the halakha is in accordance with my opinion, Heaven will prove it. A Divine Voice emerged from Heaven and said: Why are you differing with Rabbi Eliezer, as the halakha is in accordance with his opinion in every place that he expresses an opinion? Rabbi Yehoshua stood on his feet and said: It is written: “It is not in heaven” (Deuteronomy 30:12). The Gemara asks: What is the relevance of the phrase “It is not in heaven” in this context? Rabbi Yirmeya says: Since the Torah was already given at Mount Sinai, we do not regard a Divine Voice, as You already wrote at Mount Sinai, in the Torah: “After a majority to incline” (Exodus 23:2). Since the majority of Rabbis disagreed with Rabbi Eliezer’s opinion, the halakha is not ruled in accordance with his opinion. The Gemara relates: Years after, Rabbi Natan encountered Elijah the prophet and said to him: What did the Holy One, Blessed be He, do at that time, when Rabbi Yehoshua issued his declaration? Elijah said to him: The Holy One, Blessed be He, smiled and said: My children have triumphed over Me; My children have triumphed over Me.
Christina Mattison Ebert, "D'rash Designs"
(א) כי קרוב אליך וגו׳. כמש״כ שאתה ישראל ונוצרת לכך. ונשמת ישראל ב״ז לנשמת התורה: (ב) בפיך ובלבבך לעשותו ... ולפי פשוטו בפיך היינו ללמוד.
ובלבבך לעשותו. שיהא הרצון והתשוקה להגיע לזה. דבלא תשוקת הלב ודאי יש משורר זמירות כל היום. או הוגה בתורה ואינו טועם טעם אהבת ה׳. מבלי משים לב. אבל בשום לב לכך. מתעורר ע״י זה אהבה עזה. כמו הבן הזוכר את אביו ברעיון אהבה כן נפש הישראלי להקב״ה :
The thing is very close to, etc. As it is written, that you [note: singular] are Israel and were created for it. And the soul of Israel in this is the soul of the Torah ...
In your mouth and in your heart to observe it ...
At its basic level in your mouth means to study ...
In your heart to do it. There should be a will and desire to approach it. For without the desire of the heart there cannot arise a singing all the day, or meditating on Torah there is no taste of the love of God without mindfulness (literally, "a raising of the heart"). However, by being mindful in this is aroused an intense love, like a child who remembers a parent with the idea of ​​love; so too is the soul of Israel for God.
(יד) בפיך ובלבבך. שכל המצות עיקרם הלב ויש מהם זכר בפה לחזוק הלב ויש מעשה כדי שיזכור בפה
(14) In your mouth and in your heart. The essence of all the commandments is in the heart. And there are some among them that require use of your mouth [and their purpose is] to strengthen the heart. And there are among them actions [so that we] talk [about the commandments] with our mouths.