As we approach the end of the Book of Deuteronomy, and the end of the Israelites' journey through the desert, we also get ever closer to Moses' death. Parshat Netavim presents us with a "covenant ceremony," According to the Etz Hayim, "Every Israelite participates in the ceremony establishing the covenant with God." Today we will consider Moses' presentation of this covenant at the very end of his life, and what he did to make it accessible and agreeable to the people in anticipation of the hardships they would face entering a new land and accepting the authority of a new leader. We will focus specifically on the poetic verses that present the law as "not being in heaven," and look at a variety of different rabbinic interpretations of that series of verses.
(ט) אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵיכֶ֑ם רָאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל׃
(9) You stand this day, all of you, before your God יהוה —your tribal heads, your elders, and your officials, every householder in Israel,
(י) טַפְּכֶ֣ם נְשֵׁיכֶ֔ם וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַחֲנֶ֑יךָ מֵחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ׃
(10) your children, your wives, even the stranger within your camp, from woodchopper to waterdrawer—
(יא) לְעׇבְרְךָ֗ בִּבְרִ֛ית יְהֹוָ֥ה אֱלֹהֶ֖יךָ וּבְאָלָת֑וֹ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כֹּרֵ֥ת עִמְּךָ֖ הַיּֽוֹם׃
(11) to enter into the covenant of your God יהוה, which your God יהוה is concluding with you this day, with its sanctions;
(א) אתם נצבים. מְלַמֵּד שֶׁכִּנְּסָם מֹשֶׁה לִפְנֵי הַקָּבָּ"ה בְּיוֹם מוֹתוֹ לְהַכְנִיסָם בַּבְּרִית:
(1) אתם נצבים YE ARE STANDING THIS DAY [ALL OF YOU BEFORE THE LORD] — This teaches that Moses assembled them in the presence of the Omnipresent on the day of his death, in order to initiate them into a covenant with Him. (
(יא) כִּ֚י הַמִּצְוָ֣ה הַזֹּ֔את אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּךָ֖ הַיּ֑וֹם לֹא־נִפְלֵ֥את הִוא֙ מִמְּךָ֔ וְלֹ֥א רְחֹקָ֖ה הִֽוא׃ (יב) לֹ֥א בַשָּׁמַ֖יִם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲלֶה־לָּ֤נוּ הַשָּׁמַ֙יְמָה֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יג) וְלֹא־מֵעֵ֥בֶר לַיָּ֖ם הִ֑וא לֵאמֹ֗ר מִ֣י יַעֲבׇר־לָ֜נוּ אֶל־עֵ֤בֶר הַיָּם֙ וְיִקָּחֶ֣הָ לָּ֔נוּ וְיַשְׁמִעֵ֥נוּ אֹתָ֖הּ וְנַעֲשֶֽׂנָּה׃ (יד) כִּֽי־קָר֥וֹב אֵלֶ֛יךָ הַדָּבָ֖ר מְאֹ֑ד בְּפִ֥יךָ וּבִֽלְבָבְךָ֖ לַעֲשֹׂתֽוֹ׃ {ס}
(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.
וְהַיְינוּ דְּאָמַר אַבְדִּימִי בַּר חָמָא בַּר דּוֹסָא, מַאי דִּכְתִיב: ״לֹא בַשָּׁמַיִם הִיא וְלֹא מֵעֵבֶר לַיָּם הִיא״. ״לָא בַּשָּׁמַיִם הִיא״, שֶׁאִם בַּשָּׁמַיִם הִיא — אַתָּה צָרִיךְ לַעֲלוֹת אַחֲרֶיהָ, וְאִם מֵעֵבֶר לַיָּם הִיא — אַתָּה צָרִיךְ לַעֲבוֹר אַחֲרֶיהָ. רָבָא אָמַר: ״לֹא בַשָּׁמַיִם הִיא״ — לֹא תִּמָּצֵא בְּמִי שֶׁמַּגְבִּיהַּ דַּעְתּוֹ עָלֶיהָ כַּשָּׁמַיִם, וְלֹא תִּמָּצֵא בְּמִי שֶׁמַּרְחִיב דַּעְתּוֹ עָלֶיהָ כַּיָּם. רַבִּי יוֹחָנָן אָמַר: ״לֹא בַּשָּׁמַיִם הִיא״ — לֹא תִּמָּצֵא בְּגַסַּי רוּחַ, ״וְלֹא מֵעֵבֶר לַיָּם הִיא״ — לֹא תִּמָּצֵא לֹא בְּסַחְרָנִים וְלֹא בְּתַגָּרִים.
And this idea, that one must exert great effort to retain one’s Torah knowledge, is in accordance with what Avdimi bar Ḥama bar Dosa said: What is the meaning of that which is written: “It is not in heaven…nor is it beyond the sea” (Deuteronomy 30:12–13)? “It is not in heaven” indicates that if it were in heaven, you would have to ascend after it, and if it were beyond the sea, you would have to cross after it, as one must expend whatever effort is necessary in order to study Torah. Expounding the verse differently, Rava said: “It is not in heaven” means that Torah is not to be found in someone who raises his mind over it, like the heavens, i.e., he thinks his mind is above the Torah and he does not need a teacher; nor is it to be found in someone who expands his mind over it, like the sea, i.e., he thinks he knows everything there is to know about the topic he has learned. Rabbi Yoḥanan said: “It is not in heaven” means that Torah is not to be found in the haughty, those who raise their self-image as though they were in heaven. “Nor is it beyond the sea” means that it is not to be found among merchants or traders who are constantly traveling and do not have the time to study Torah properly.
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
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.
אמר רב יהודה אמר רב בשעה שנפטר משה רבינו לגן עדן אמר לו ליהושע שאל ממני כל ספיקות שיש לך אמר לו רבי כלום הנחתיך שעה אחת והלכתי למקום אחר לא כך כתבת בי (שמות לג, יא) ומשרתו יהושע בן נון נער לא ימיש מתוך האהל מיד תשש כחו של יהושע ונשתכחו ממנו שלש מאות הלכות ונולדו לו שבע מאות ספיקות ועמדו כל ישראל להרגו אמר לו הקב"ה לומר לך אי אפשר לך וטורדן במלחמה שנאמר (יהושע א, א) ויהי אחרי מות משה עבד ה' ויאמר ה' וגו' במתניתין תנא אלף ושבע מאות קלין וחמורין וגזירות שוות ודקדוקי סופרים נשתכחו בימי אבלו של משה
§ Rav Yehuda says that Rav says: Just before the time when Moses, our teacher, left this world and went to the Garden of Eden, he said to Joshua: Ask from me all the cases of uncertainty in matters of halakha that you have, so that I can clarify them for you. Joshua said to him: My teacher, did I ever leave you for even one moment and go to another place? Didn’t you write this about me in the Torah: “But his minister, Joshua, son of Nun, a young man, did not depart out of the tent” (Exodus 33:11)? If I would have had any case of uncertainty I would have asked you earlier. Immediately after he said this, Joshua’s strength weakened, and three hundred halakhot were forgotten by him, and seven hundred cases of uncertainty emerged before him, and the entire Jewish people arose to kill him, as he was unable to teach them the forgotten halakhot. The Holy One, Blessed be He, said to Joshua: It is impossible to tell you these halakhot, as the Torah is not in Heaven. But to save yourself from the Jewish people who want to kill you, go and exhaust them in war, so that they will leave you alone. As it is stated: “Now it came to pass after the death of Moses, the servant of the Lord, that the Lord spoke to Joshua, son of Nun, Moses’ minister, saying: Moses My servant is dead, now therefore arise, go over this Jordan” (Joshua 1:1–2). This shows that immediately after the death of Moses, God commanded Joshua to lead the nation into battle. § It is taught in a baraita: One thousand and seven hundred a fortiori inferences, and verbal analogies, and minutiae of the scribes were forgotten during the days of mourning for Moses.
אָמַר רַב אַמֵּי: מַאי דִּכְתִיב ״כִּי נָעִים כִּי תִשְׁמְרֵם בְּבִטְנֶךָ יִכּוֹנוּ יַחְדָּיו עַל שְׂפָתֶיךָ״, אֵימָתַי דִּבְרֵי תוֹרָה נְעִימִים — בִּזְמַן שֶׁתִּשְׁמְרֵם בְּבִטְנֶךָ, וְאֵימָתַי תִּשְׁמְרֵם בְּבִטְנֶךָ — בִּזְמַן שֶׁיִּכּוֹנוּ יַחְדָּו עַל שְׂפָתֶיךָ. רַבִּי זֵירָא אָמַר מֵהָכָא: ״שִׂמְחָה לָאִישׁ בְּמַעֲנֵה פִיו וְדָבָר בְּעִתּוֹ מַה טּוֹב״, אֵימָתַי שִׂמְחָה לָאִישׁ — בִּזְמַן שֶׁמַּעֲנֶה בְּפִיו. לָשׁוֹן אַחֵר: אֵימָתַי שִׂמְחָה לָאִישׁ בְּמַעֲנֵה פִיו — בִּזְמַן שֶׁדָּבָר בְּעִתּוֹ מַה טּוֹב. רַבִּי יִצְחָק אָמַר מֵהָכָא: ״כִּי קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ״, אֵימָתַי קָרוֹב אֵלֶיךָ — בִּזְמַן שֶׁבְּפִיךָ וּבִלְבָבְךָ לַעֲשׂוֹתוֹ.
The Gemara continues with praise for Torah study and knowledge. Rav Ami said: What is the meaning of that which is written: “For it is a pleasant thing if you keep them within you; let them be firmly attached together to your lips” (Proverbs 22:18)? When are words of Torah pleasant? When you keep them within you and know them. And when will you keep them within you? When they will be attached together to your lips, i.e., when you articulate them audibly and expound them. Rabbi Zeira said that this idea is derived from here: “A man has joy in the answer of his mouth; and a word in due season, how good it is” (Proverbs 15:23). When does a man have joy? When an answer related to Torah study is in his mouth. Another version: When does a man have joy in the answer of his mouth? When he experiences the fulfillment of: A word in due season, how good it is, i.e., when he knows when and how to address each issue. Rabbi Yitzḥak said that this idea is derived from here: “But the matter is very near to you, in your mouth and in your heart, that you may do it” (Deuteronomy 30:14). When is it very near to you? When it is in your mouth and in your heart, that you may do it, i.e., when you articulate your Torah study.