In Deuteronomy 30:11-14 Moses teaches the Jewish people about repentance. Or, maybe he’s teaching about the importance of studying Torah. The verses aren’t clear.
In this article I will explain two ways to understand Deuteronomy 30:11-14.
Introduction
11. For this commandment which I command you this day, is not hidden from you, nor is it far off.
12. It is not in heaven, that you should say, Who shall go up for us to heaven, and bring it to us, that we may hear it, and do it?
13. Nor is it beyond the sea, that you should say, Who shall go over the sea for us, and bring it to us, that we may hear it, and do it?
14. But the word is very near to you, in your mouth, and in your heart, that you may do it.
The classical commentators disagree on the meaning of “this commandment.” One group claims it the the commandment to repent of sin and return to God.
The other group explains it means the entire Torah.
This Commandment: Repentance
It is clear that Deuteronomy 30:1-10 are about repentance. It is reasonable that 30:11-14 are a continuation of that theme.
General Ideas
The Baal HaTurim writes that Deuteronomy 30:11 teaches that repentance is equal to all the commandments of the Torah.
I think he means that when a person repents he put himself back on track to learn and observe the entire Torah.
Abarbanel explains that the commandment of repentance is the peg that the future redemption of the Jewish people depends on.
He acknowledges that the Sages explained our verses as referring to the entire Torah. He accepts that as a valid approach. However, he contends that the simple meaning of these verses is a command to repent.
Not Hidden, Not Far Off
Now let’s look at the explanation of some of the phrases from these verses.
is not hidden from you, nor is it far off – Ramban writes that even if the Jewish people are exiled to the furthest corners of the world and are subjugated to the non-Jews, they can still repent.
Sforno explains that the verses 30:12 and 13 are meant to explain Deuteronomy 30:11.
[11] is not hidden from you … [12] it is not in heaven – you will not need a prophet to explain repentance to you before you are able to repent.
[11] nor is it far off … [13] nor is it beyond the sea – you will not need the sages of your generation, who may be far away from you, to explain repentance to you. Even in exile you will be able to repent.
Sforno agrees that some commandments are difficult and require explanation, but not repentance.
Rabbi Sorotzkin writes that Moses needed to explain to the Jewish people that repentance and return to God is possible. This is because human intelligence could have rejected the concept of repentance.
This is illustrated by the Sages in the Jerusalem Talmud:
They asked Wisdom, What is the punishment of a sinner? She said to them, “Evil will pursue sinners” [Proverbs 13:21].
They asked Prophecy, What is the punishment of a sinner? She said to them, “The soul that sins it will die” [Ezekiel 18:4].
They asked the Holy One, praise to Him, What is the punishment of a sinner? He said to them, Let him repent and it will be atoned for him.
The purpose of verses 30:12 and 13 is to explain what actions are not needed. No one needs to climb up to heaven. No one needs to cross over the sea.
Moses explained to the the Jewish people that they had everything they needed to properly repent.
Mouth and Heart
If “this commandment” is repentance, then what does the phrase “in your mouth and in your heart” mean?
Ramban explains that confession of sin is done with the mouth and then they can return to God in their hearts. After this they will accept the Torah and perform it.
Sforno states that these phrases are an earlier step in the process. First, a person will will recognize sin in his heart and regret it. Then he will confess it verbally.
Conclusion
These verses are read every year close to Rosh HaShanah and Yom Kippur (Jewish New Year and the Day of Atonement).
Rabbi Bachya in Duties of the Heart finds in these verses a message relevant for every Jew at that time of year:
But if he [the sinner] sincerely wishes to draw closer to God, the gate of repentance is not closed to him and no obstacle will prevent him from reaching it. …
As it says: “It is a thing very close to you … that you can do.” [Deuteronomy 30:14]
This Commandment: The Whole Torah
The commentators who accept this approach agree that Deuteronomy 30:1-10 are about repentance. They claim that Moses switches to a new topic starting with verse 11.
General Ideas
In Deuteronomy 30:11, the word “commandment” is from the Hebrew “mitzvah” which is a singular noun.
Plus, in verse 30:14, the Hebrew “davar” (translated as “word”) is also a singular noun.
Even so, many commentators explain that the subject here is the entire Torah. It is not uncommon for a singular noun to refer to a “plural” subject.
In verse 30:11, the word “hidden” is from the Hebrew “niflate” based on the 3-letter root pey-lamed-aleph.
It can be translated as [a] to be hidden or covered; or [b] to be hard or difficult. The commentators explain “niflate” both ways.
Not Hidden, Not Far Off
Rabbi Samson Raphael Hirsch makes the overall point that the Torah is “close to man’s nature and accessible to his intellect.”
is not hidden from you – Rabbi Hirsch explains the Torah is not primarily about supernatural and incomprehensible secrets.
Rabbi Aryeh Kaplan translates “niflate” as “hard” and writes:
5:46 Since the commandments were given for man’s ultimate benefit, they were made difficult enough to present a challenge, but not so difficult as to make their observance prohibitively burdensome. God thus said, “This commandment, which I give you this day, is not too hard for you, neither is it far off.” [Deuteronomy 30:11]
nor is it far off – The Torah is accessible everywhere to the Jewish people [Hirsch].
it is not in heaven – this is the explanation of “not hidden from you” [Ibn Ezra].
We have already received all of the necessary Divine revelations [Hirsch].
R. Steinsaltz agrees that Moses has already brought the Torah down from heaven and it is within our reach.
The fulfilling of the Torah does not depend on grasping or understanding hidden things. [Daat Mikra]
Daat Mikra doesn’t mean that we can understand every aspect of the Torah. Even without full understanding, we can fulfill it.
nor is it beyond the sea – This is the explanation of “nor is it far off” [Ibn Ezra].
Hirsch writes that the ability to fulfill the Torah does not hinge on knowing about some faraway land.
Daat Mikra comments that the Torah includes in it everything that needs to be in it.
Mouth and Heart
very near to you – the Torah was given to you in writing and orally.
The Torah is meant to be understood, therefore, God gave the “oral Torah” as an explanation of the written Torah. [Rashi]
Hirsch writes we should study the Torah with mind and heart, guided by the oral tradition.
Here’s how R. Steinsaltz explains the end of the Deuteronomy 30:14:
- in your mouth – to speak them
- in your heart – to understand them
- that you may do it – thus we are able to perform them
The normal method of learning Torah in a yeshiva is to discuss a portion with your study partner. This leads to understanding which should lead to action.
We find this idea expressed in the Gemara:
But didn’t the Master say: Torah study is great because Torah study brings one to action.
Implication of this Approach
We see in Deuteronomy 30:11-14 the idea that Moses brought the entire Torah into this world.
There is a significant ramification to this concept.
8:37 In giving the Torah to Israel, God established a means of authority based on human judgment and reason. It is thus written, “The commandment that I command you today … is not in heaven.” Laws are to be decided by human intellect, and not by heavenly authority.
It is the job of the Jewish people to delve into the Torah and diligently study it. Then they are in position to decide the law for various situations.
This is illustrated by an event recorded in the Gemara. Rabbi Eliezer and the other rabbis were arguing about the status of an oven. (The details are not important for our purposes.)
Rabbi Eliezer was convinced his opinion was correct.
After he could not sway the others based on logic, he attempted to convince them by different signs. They still rejected his argument.
Finally, R. Eliezer called on God to pronounce the verdict:
Again he [Rabbi Eliezer] said to them: “If the halachah [law] agrees with me, let it be proved from Heaven!”
Whereupon a Heavenly Voice cried out: “Why do you dispute with R. Eliezer, seeing that in all matters the halachah agrees with him!”
But R. Joshua arose and exclaimed: “It is not in heaven.” [Deuteronomy 30:12]
What did he mean by this? — Said R. Jeremiah: That the Torah had already been given at Mount Sinai; we pay no attention to a Heavenly Voice, because You have long since written in the Torah at Mount Sinai, “After the majority must one incline.” [Exodus 23:2]
Even though Rabbi Eliezer was supported by Heaven, the majority of his peers disagreed with him. It the role of the majority to decide the law according to their understanding.
To this day it is the Jewish people who learn God’s Torah and based on their understanding decide the law.