From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
Toward the end of this week's Torah portion, Nitzavim, Moses summarizes his parting message to the Jewish people: "For this commandment, which I command you this day, is not concealed from you nor is it far off... But the thing is very close to you, in your mouth, and in your heart, that you may do it." In other words, it is not too difficult to love G-d and observe His commandments; in fact, keeping Torah and mitzvot is "very close."
In truth, this is an astounding claim. How could anyone maintain that keeping the commandments is easy? According to human nature, a person's inclinations are physical and materialistic. How can these natural desires be transformed so simply into a spiritual love for G-d?
The Alter Rebbe, Rabbi Shneur Zalman of Liadi, offers an explanation in his seminal work of Chabad Chasidic philosophy, the Tanya. The key to this "closeness" is the fact that every single Jew already possesses a hidden love for G-d in his heart. Rather than creating something new, all that is necessary is to uncover and awaken this inherent love. As it already exists, it is literally quite "near," and can be revealed with only a modicum of effort.
However, while it may be relatively easy to achieve the emotion of love for G-d, what about the practicality of keeping the Torah's 613 commandments? Isn't this the very antithesis of "easy"?
The answer is found on the introductory page of the Tanya, where the Alter Rebbe writes that he "will explain, with the help of G-d, how it is indeed exceedingly close, in a long and short way."
On the one hand, an enormous amount of effort is required to contemplate G-d's greatness to reveal one's innate love for Him until it affects the daily conduct. However, although this may seem to be the "long" and circuitous route to achieving this goal, it is also ultimately the "shortest" and most reliable method. When a Jew meditates upon G-d's greatness, the love and awe he arouses are permanent and lasting, imbuing all of his Torah and mitzvot with vitality and enthusiasm.
Of course, a Jew may also take the "shorter" route, relying on his intrinsic but hidden love for G-d, without resorting to intellectual contemplation. However, such an approach will ultimately prove to be "longer" and more arduous if it remains an abstraction, removed and disconnected from his daily existence.
By studying Torah and contemplating G-d's greatness, a Jew acquires a deeper and more lasting understanding, enabling him to keep Torah and mitzvot more easily.
Reprinted from the Parashat Ki Tavo 5761/2001 edition of L’Chaim. Adapted from Vol. 34 of Likutei Sichot.
Hashem tells Moshe and Bnai Yisrael that after we enter Israel “You will have seen their (the nations in the land of Israel) abominable things, their idols, wood and stone, silver and gold... and some of you who will serve the GDs of these nations...” (29:16-17) If we thought that they were “abominable”, why would any Jew eventually worship it?
The Brisker Rav said that this is the result of familiarity. First you think it is abominable, then it’s an idol, then it seems like wood and stone, and ultimately you think it’s silver and gold!! Never think that you aren’t affected by your environment and by what you see!! (Rabbi Chaim Flom - Short Vorts)
Reprinted from the Parshat Nitzavim-Vayelech 5784 email of R’ Yedidye Hirtenfeld’s parsha sheet whY I Matter for the Young Israel of Midwood in Brooklyn.
