Parshas Nitzavim[1] Likkutei Sichos, Vol. XXXIV, p. 173ff.

I.

"For this mitzvah which I command you today is not wondrous... nor is it distant. It is not in heaven... nor is it across the sea.... Rather, the matter is very close to you, in your mouth and in your heart to do it."[2]

According to the simple meaning of the verse, it is understandable that the concept that "the matter is very close to you" is a new idea. For it is possible (even from a Torah perspective) to think that the Torah and its mitzvos[3] are wondrous and distant. [Therefore] the verse comes to teach us a new idea; that "the matter is very close to you."

The fundamental new [dimension of] the concept relates to the words "in your heart." As the Alter Rebbe writes in Tanya:[4] "On the surface, it... runs contrary to our natural tendency.... For the matter is not close [to a person] to truly transform his heart from the desires of this world to the love of G-d. As the Talmud states:[5] 'Is fear a small matter?' How much more so does this apply with regard to love!"

This is the new dimension taught by the verse, that the matter is "very close" even to our hearts. As explained at length in Tanya,[6] it is "very close" for every person[7] to reach the love of G-d, for there is a natural love of G-d hidden in the heart of all Jews which is "an inheritance from our ancestors." Accordingly, it is not necessary for a person to generate and initiate new feelings of love for G-d in his heart. All that is necessary is that he reveal the love that exists inherently.

This, however, is an insufficient explanation. For it is difficult to say that the primary new insight taught by the verse applies only to "your heart," since the verse also mentions "your mouth" and "to do it." Implied is that the verse also contributes a new insight with regard to our speech and actions. Indeed, the fact that the verse mentions "your mouth" before "your heart"[8] indicates that there is a new dimension (not only with regard to "in your heart"), but also with regard to "in your mouth" and "to do it."

II.

It is possible to say that [the following] is the core of the explanation: On the title page[9] of the Tanya, the Alter Rebbe writes that it is "based on the verse: 'Rather the matter is very close to you, in your mouth and in your heart to do it,' to thoroughly explain how it is very close through a long, short path, with G-d's help."

It is possible to explain that the Alter Rebbe is not speaking about two paths - a long path and a short path[10] - but rather one path that is both long and short.

We find this expression - ("a long, short path") - in a story related by our Sages:[11]

Rabbi Yehoshua ben Channanya said:... "Once I was walking on a path and I saw a child sitting at a fork. I asked him: 'Which way should I take to proceed to the city?'

"He told me: 'This path is short, but long. This path is long, but short.'[12]

"I went on the path that was short, but long. When I reached the city, I saw that it was surrounded by gardens and orchards [through which I could not pass]. I retraced my way and told him: 'My son, you said it was short.'

"He answered: 'Didn't I [also] say that it was long?'"

Thus [by using this wording, the Alter Rebbe implies] that Divine service "in your mouth and in your heart to do it," is a long path. (As Tanya explains at length, [the mode of Divine service] to reach the love of G-d that will motivate a person to actual deed: "to do it" [is very involved]). It is, however, also a "short path," since through it a person can reach "the city of our G-d"[13] without obstacles and impediments.

To explain: There is an inherent, natural love [for G-d] in the heart of all Jews, and it is "very close," [i.e., easy,] to arouse and reveal this love that exists within one's heart. Nevertheless, since innately this love is hidden, much work and labor is required for this love to permeate the person's entire being (until [it affects] "your mouth... to do it").

Until this love has penetrated the entire existence of a person, he is "distant" from the Torah and its mitzvos,[14] for there are obstacles and impediments [in his way]. To refer back to the analogy, in "the short, long path," the actual distance one travels is minimal. Nevertheless, with regard to reaching the destination - entering the city - it is "long." For even though he is able to come very near to the city, there are obstacles preventing his entrance.

When [a person's Divine service] also reaches "his mouth... to do it," it is a "long, short path." For there will be no obstacles and impediments preventing him from entering "the city of our G-d." Therefore, it is only then that he is "close" to the observance of the Torah and its mitzvos.

III.

It is well known that our love of G-d is dependent on our knowledge of Him. As Rambam states:[15] "One loves G-d solely as an outgrowth of the knowledge with which he knows Him. The love will be proportionate to the knowledge: if meager, meager, if abundant, abundant."[16]

Accordingly, we can conclude that parallels to the concepts mentioned above with regard to [Divine service] "in your heart" exist within the realm of the knowledge of G-d. [In particular it was stated that:]

1. The essential love [of G-d] is very close to every person. For every Jew possesses a natural love for G-d.

2. Nevertheless, labor is required to reveal this love and draw it down within all the particular dimensions of a person's potentials including actual deed ("in your mouth... to do it").

3. [Only after such labor] is a person "close" to the Torah and its mitzvos, [having traveled] "the long, short path." For although it is long, in that it requires effort, it is short, because he enters "the city of our G-d" without any impediments or obstacles.

This concept can be clarified by first explaining the idea that the knowledge of G-d comes either through simple faith or as an intellectual imperative, [spurred by] man's understanding, through rational deduction. Each of these paths has an advantage over the other.

The "truth of His (G-d's) being"[17] is beyond the capacity of a created being to comprehend. As Rambam writes:[18] "It is not within the capacity of the knowledge of a living man who is a composite of body and soul to appreciate the truth of this matter completely." Instead, one believes in "the truth of His being."

This represents the advantage of faith over intellectual research. Through faith, we can relate to "the truth of His being." Through mortal intellect, by contrast, [we] can grasp only a limited dimension of the knowledge of the Creator, [knowing Him only] "according to the potential possessed by man to comprehend and understand."[19] This is not "the truth of His being" as it is.

Nevertheless, since the knowledge [of G-d] comes as an intellectual imperative and [as a result of one's own logical] research, it has a more internalized effect. For it stems from the person's own thought and self, as it were. Faith, by contrast, (stems from the oneness of G-d that shines within one's soul). [Hence,] it can have [merely] an encompassing effect on the person[20] [without penetrating his thought processes]. In that vein, our Sages comment:[21] "Before breaking in, a thief calls out to G-d." For although the thief believes in G-d and therefore prays to Him for success in his theft, at that very moment, he is acting against G-d's commandment.

IV.

It is possible to explain that [the above reflects] the crux of a difference of opinion between Rambam and Raavad. Rambam maintains that the fundamental dimension of the knowledge of G-d is the knowledge that stems from intellectual research, while according to Raavad, the concept of faith [receives primacy].

On Rambam's statement:[22] "Avraham was forty years old when he recognized his Creator," Raavad comments: "There is an Aggadic teaching[23] that [he recognized G-d] at age three. [This is alluded to by] the verse:[24] "Because (ceg) Avraham heeded My voice," [i.e., he heeded My voice for the number of years (172)] numerically equivalent to ceg.[25]

It is possible to explain that Rambam cites the teaching "Avraham was forty years old when he recognized his Creator," because according to his approach, one's fundamental recognition of the Creator comes when it is inspired by his intellect. Similarly, Avraham's recognition of his Creator refers to his perception that stemmed from "his proper understanding."[26]

{As Rambam elaborates there:

He began contemplating with his mind while he was young.[27] He would think during the day and at night and would wonder: "How is it possible for the [heavenly] sphere to continue to revolve without having anyone control it? Who is causing it to revolve?..." He did not have a teacher or an instructor.... His heart would contemplate and comprehend until (at age forty) he grasped the path of truth and understood the path of righteousness through his proper understanding, gaining the knowledge that there is one G-d and He controls the sphere.}

Therefore (in [his] Mishneh Torah) Rambam cites the view that "Avraham was forty years old when he recognized his Creator." For "at forty, one attains understanding."[28] According to Raavad, by contrast, the fundamental knowledge of the Creator possessed by Avraham came through faith that stemmed from revelation from G-d. Therefore he cites [the teaching that Avraham] was three. Plainly, at age three, one is incapable of recognizing one's Creator with understanding and complete awareness.

We find similar concepts with regard to Moshe our teacher. Rambam writes:[29]

What was the objective Moshe our teacher desired to achieve when he asked:[30] "Please show me Your glory"?

He desired to know the truth of the being of the Holy One, blessed be He, until he would know it within his heart like the knowledge of a person whom he has seen and whose image is engraved within his heart. Thus in his knowledge, that person is distinct from others.

Similarly, Moshe our teacher sought that the existence of the Holy One, blessed be He, should be distinct in his heart from other existences until he would know the truth of His existence as it exists [for itself].[31] The Holy One, blessed be He, replied that it is not within the intellectual capacity of a living man who is a composite of body and soul to appreciate the truth of this matter completely.

The Kessef Mishneh quotes Raavad's dispute of that statement:

This is not satisfactory in my opinion. For at Sinai, for the forty days [he spent on the mountain, after which he received] the tablets, he saw what no other prophet ever saw to the extent that the angels were envious of him and sought to push him away until he [was able to] grasp [G-d's] throne. What more was necessary?

On the surface, the difference between the views [of Rambam and Raavad] revolves around the question: What is the consummate level of knowledge of G-d that a person should [endeavor to] reach? Is it knowledge that comes through intellectual comprehension or knowledge that comes through faith (which cannot be attained through comprehension, but which is granted from Above)? According to Raavad, the consummate perfection of Moshe's comprehension was at the Giving of the Torah - what he saw at Sinai, i.e., a revelation from Above. According to Rambam, fundamentally, the consummate perfection of knowledge is what one understands and grasps intellectually. Therefore Moshe was not content with what he saw at Sinai, but instead sought [further] knowledge and comprehension.[32]

V.

It is possible to explain that Rambam's approach (in the Mishneh Torah)[33] does not follow (only) the perspective that favors intellectual research, but instead, represents an intermediate view.

[To explain:] In Hilchos Teshuvah,[34] Rambam explains the foundation of free choice: "License is granted to every person. If he desires to direct himself toward a good path and be righteous, he has the potential. If he desires to direct himself toward an evil path and be wicked, he has the potential." He elaborates on the explanation of the concept and the necessity [to accept] this principle. At the conclusion of the chapter,[35] he states:

Lest one ask: Behold, the Holy One, blessed be He, knows everything that will occur. Does He know - before it transpires - that this person will be righteous or does He not know? If He knows that he will be righteous, [seemingly,] it is impossible that he will not be righteous. If, [conversely,] you say that even though He knows that he will be righteous, it is possible that he would be wicked, His knowledge would be incomplete.

Know that the resolution of this matter [can be described with the verse]:[36] "Its measure is longer than the earth and broader than the sea." Many great and fundamental principles and lofty concepts are dependent on it. However, the statements that I make must be known and understood:

We already explained... that the Holy One, blessed be He, does not know with knowledge that is external [to Him] as do men whose selves and knowledge are two [separate entities]. Instead, He, may His name be praised, and His knowledge are one. The knowledge of a mortal cannot comprehend this concept in its entirety.

Just as it is impossible for a mortal to comprehend and grasp the truth of the Creator's [being], as it is written:[37] "No man will see Me and live," so, too, it is beyond man's potential to comprehend and grasp the Creator's knowledge. This is [the intent] of the prophet's statements:[38] "My thoughts are not your thoughts, nor your ways, My ways."

Accordingly, we do not possess the potential to conceive how the Holy One, blessed be He, knows all the creations and their deeds. Nevertheless, we do know without doubt that a mortal's deeds are in his [own] hands. The Holy One, blessed be He, does not lead him [in a particular direction] or decree that he perform any given act.

This matter is known, not only because of the tradition of faith, but through clear proofs from the words of wisdom.

Raavad objects to Rambam's statements, stating:

This author did not conduct himself according to the manner of the wise. For a person should not initiate [the discussion of] a matter without knowing how to complete it. [Here,] he began by asking questions and yet left the matter unresolved, [forcing one] to return to faith. It would have been preferable to leave the matter as accepted by the simple faith of the believers.

Although there is no ultimate resolution of this matter, it is desirable to support him with a partial resolution, saying: Were man's righteousness or wickedness dependent on the Creator's decree, i.e., His knowledge being His decree, we would have a very severe difficulty. Now, however, the Creator has removed this dominion from His hand and given it to man himself. [Accordingly,] His knowledge is not a decree, but resembles the knowledge of the astrologers who deduce from [their appreciation of] a given power what the course of [a person's conduct will be].

It is possible to explain Rambam's position as follows: Intellectual research should not be confined only to those matters that can be thoroughly comprehended. Instead, even with regard to matters that "we do not possess the potential to conceive," there is an obligation to labor to comprehend this very idea: that the concept surpasses our understanding.

This reflects the difference of opinion between Rambam and Raavad. Raavad also writes that "it is desirable to support him with a partial resolution." Nevertheless, according to Raavad, the "simple faith of the believers" and intellectual comprehension are two matters that should not be combined. Faith is a matter that is above a person's intellect, that [stems instead] from the nature of a Jew. Intellect, by contrast, is connected with a person's mortal existence and thinking powers. Accordingly, the "partial resolution" that Raavad offers is a matter which can be assimilated by mortal logic.[39] With regard to matters that require faith, however, it is improper to mix in any intellectual conception.

According to Rambam, the obligation to labor to recognize, know, and comprehend [spiritual concepts] does not apply only to those concepts that a person is able to grasp intellectually, but also to those matters that surpass his intellectual comprehension and ordinary logic and understanding. Even such matters must be established and affirmed within his mind. Therefore even with regard to the knowledge of the Holy One, blessed be He, of which he writes: "It is beyond man's potential to comprehend and grasp the Creator's knowledge..." and "We do not possess the potential to conceive how the Holy One, blessed be He, knows," Rambam states that the matter "must be known and understood." In this manner, a person will understand that G-d's knowledge does not represent a contradiction to man's choice.

On this basis, it is possible to say that the above can serve as an explanation of the two expressions that (according to some interpretations) Rambam uses with regard to the first mitzvah, [i.e., the mitzvah to recognize G-d]. In Sefer HaMitzvos,[40] Rambam describes [the first mitzvah] as a mitzvah to believe, while in the Mishneh Torah,[41] he speaks of [the same mitzvah in terms of] "know[ing]." [Both approaches are necessary.] The foundation of the matter must be faith. For the "truth of His (G-d's) being" cannot be grasped intellectually in its entirety; but instead, must be perceived through faith. Conversely, however, in this realm itself, knowledge is necessary. Man must meditate to the [full] extent of his intellectual capacity to understand and know even those dimensions [of G-dliness] that are above [the scope] which must be presumed as an intellectual imperative.[42]

This is also Rambam's appreciation of Moshe's request cited above [sec. IV]:[43] "He desired to know the truth of the being of the Holy One, blessed be He,... He, blessed be He, made known to Moshe matters that were not known by any man previously... until he was able to conceive [a dimension of] the truth of His being." [This perception] was perceived conceptually, i.e., it was not merely seen or believed, but entered Moshe's comprehension. This came after Moshe's request to know G-d's truth.[44]

VI.

On this basis, it appears that the two approaches to the love [of G-d] described above [sec. II,] also have parallels with regard to the knowledge of G-d that leads to this love.

At the outset, there must be simple faith, to believe in the truth of G-d's existence. This matter is "very close" to every person. For the quality of faith inherently exists within every Jew's nature, for they are "believers, the descendants of believers."[45]

Faith alone, however, is a "short, long path." For it does not nullify entirely the possibility of obstacles and impediments. For [although] faith - in and of itself - is a wondrous quality, [it is] distant from a person's actual conduct (as explained above with regard to [the prayers of] a thief before breaking in [to a home]).

Therefore a person must also labor intellectually even with regard to matters that are beyond the scope of our intellectual potential. Although comprehension (particularly regarding such matters) requires much work and is "a long path," it is "short." For it enables us to enter "the city of our G-d" without obstacles and impediments. For the person's knowledge and comprehension affects his heart, as it is written:[46] "Know the G-d of your father and serve Him with a full heart."

VII.

[The two-phased pattern that exists] with regard to the mitzvah of knowing G-d as a whole and the Divine service within our hearts ("serv[ing] Him with a full heart") also applies regarding the revelation of the teachings of Chassidus.

"He made everything excellently in its season."[47] When the time came, "G-d uncovered His holy arm"[48] and "one - our teacher, the Baal Shem Tov - descended from the most sublime heavens."[49] Through his [efforts], the teachings of Chassidus were revealed. The secrets of the Torah, which, according to the Torah's structure should have remained secret and hidden, were drawn down and revealed by the Baal Shem Tov and his students and their students, the righteous men of our world.[50] In this way, the revelation of G-d's hidden dimensions that transcend the scope of mortal intellect was drawn down.

The sequence of this revelation was that faith [as inspired by] pnimiyus haTorah was revealed first. In general, this reflects the approach implied by the interpretation of the verse:[51] vhj·h u,bntc ehsm, "a righteous man will live by his faith," as vhj-h u,bntc ehsm, "a righteous man will impart life through his faith," by revealing the soul that exists within every Jew.[52]

The consummation of the revelation of Chassidus as "a long, short path" (enabling one to enter "the city of our G-d" without any impediments) comes when faith permeates a person's intellect, and his mind understands and knows G-d in a way that reflects his faith. Similarly, [this approach must affect] his emotions. Not only will he generate love and fear of G-d in a manner commensurate with his understanding and meditation (and not just [inspire] his heart with vitality of a general nature), but also his love and fear will be connected to [the dimensions of] G-d that transcend reason and logic.

This is "a long, short path" of Divine service. [The intent is that] the faith which stems from the essence of the soul should permeate all the powers of the soul in an internalized manner. This is "a long path." It is, however, the shortest and most secure way to enter "the city of our G-d." For none of the factors that hinder and impede a person and cause him to stumble as he enters "the city of our G-d" remain. For all of the powers of his soul, his [intellectual powers] Chochmah, Binah, and Daas, and his [emotional powers] Chessed, Gevurah, Tiferes, Netzach, Hod, and Yesod are all permeated with inner vitality in Divine service. As such, the person can enter "the city of our G-d" as a whole and in all of his particulars.

The consummation of this enterprise will be "in that era... [when] the Jews will be great sages and know the hidden matters, and comprehend the knowledge of their Creator according to the [full] extent of mortal potential, as it is written:[53] 'For the earth will be filled with the knowledge of G-d as the waters cover the ocean bed.'"[54]

(Adapted from Sichos Shabbos Parshas Tazria-Metzora and Shabbos Parshas Emor, 5742)

   

Notes:

1. (Back to text) And also Chai Elul, the birthday of "the two great luminaries, the Baal Shem Tov {5458 (1698)} and the Alter Rebbe {5505 (1745)}."

2. (Back to text) Devarim 30:11-14.

3. (Back to text) See the commentaries to the verse (Ramban, Kli Yakar, and others) who offer two interpretations of "this mitzvah": that it refers to the entire Torah or that it refers to the mitzvah of teshuvah which was mentioned before that.

   The commentary of the Abarbanel - after first explaining that the verse is referring to teshuvah - states: "Nevertheless, Devarim Rabbah (8:7*) explains that 'this mitzvah' refers to the totality of the Torah." See Likkutei Torah, Devarim, p. 45b ff.; the maamarim of the Mitteler Rebbe, Parshas Nitzavim, p. 777ff., et al.

   * See also 8:2ff.; Midrash Lekach Tov on the verse.

4. (Back to text) Ch. 17.

5. (Back to text) Berachos 33b.

6. (Back to text) From ch. 18ff.

7. (Back to text) Tanya, ch. 18, explains that this applies also to one "whose comprehension of the knowledge of G-d is limited, nor does he have the emotional potential to understand the greatness of G-d's infinity to the extent that it generates fear and love, even merely in his mind and in the subtle reaches of his thought" (as explained in Tanya, chs. 16 and 17). See also fn. 10.

8. (Back to text) See also the commentary of the Alshich.

9. (Back to text) The title page was also composed by the Alter Rebbe.

10. (Back to text) There are those who explain that indeed this is the Alter Rebbe's intent: that the Tanya speaks of two paths: one [dependent on] the love and fear that comes as a result of meditation, as explained in chs. 16-17, and another that is dependent on the person arousing within himself his natural, [inherent] love for the one G-d, as explained in ch. 18ff.

    The first path is "long," because the love comes from and is generated by man's Divine service through meditation on the greatness of G-d. [Meditating] in a manner that will generate love and fear in a person's heart (or even in his mind) is dependent on labor [over] an extended time.

    The second path, [by contrast,] is short, because [it does not require] the person to generate love and fear of G-d in his heart. Instead, he merely remembers and arouses the hidden love that inherently exists within the hearts of all Jews. See also Likkutei Sichos, Vol. XXXIV, p. 172.

    Nevertheless, it appears more likely that the Alter Rebbe's intent is to refer to our Sages' expression "a long, short path," as above. On this basis, it appears that all the paths in Tanya follow the motif of "a long, short path."

11. (Back to text) Eruvin 53b; Eichah Rabbah 1:19, using slightly different wording.

12. (Back to text) Eichah Rabbah, loc. cit., uses the expression: "This is close, but distant; this is distant, but close."

13. (Back to text) Cf. Tehillim 48:2.

14. (Back to text) [It is true that] "at any moment and at all times, it is within a person's capacity and potential to remove the spirit of folly and forgetfulness from his midst and recall and arouse his love for G-d" (Tanya, ch. 25). [Thus he always has the potential not to sin.] Nevertheless, this is only a potential. [It is not "close to him." On the contrary,] even after he recalls and arouses his love for G-d to conquer the yetzer hara with regard to "turn[ing] away from evil and do[ing] good" (cf. Tehillim 34:15), this has not become the natural tendency of his soul, and afterwards, he must [again] arouse his love to conquer his yetzer hara. See Kuntreis HaAvodah, ch. 5 (p. 33).

    The conclusion of ch. 25 states:

    Because the observance of the Torah and its mitzvos is dependent on this - that one always remember the concept of sacrificing one's life for G-d for the sake of His unity, that this be established at all times within his heart, during the day and the night. It should not depart from his memory.

    It is possible to explain that this represents a high level in the revelation of our hidden love [for G-d]; that it has already become one's natural tendency. Clarification is still necessary.

    With regard to the general concept of the levels of hidden love and the Divine service of man required to reveal it, see Sefer HaArachim Chabad, Vol. I, erech Ahavah Mesuteres.

15. (Back to text) Mishneh Torah, the conclusion of Hilchos Teshuvah.

16. (Back to text) See also Rambam, Mishneh Torah, Hilchos Yesodei HaTorah 2:2: "What is the path [that brings one] to the love and fear of Him? When one meditates...," [i.e., through knowledge and thought].

17. (Back to text) This expression is employed by Rambam at the beginning of Hilchos Yesodei HaTorah.

18. (Back to text) Hilchos Yesodei HaTorah 1:10.

19. (Back to text) Hilchos Teshuvah, loc. cit. There Rambam concludes: "as we explained in Hilchos Yesodei HaTorah."

20. (Back to text) [Trans. Note: The term makkif means "surrounding" or "encompassing." In Chassidus, it is used as the antonym to pnimi, "inner." Pnimiyus refers to powers and potentials that a person can control with his mind and feelings. Makkif, by contrast, refers to powers and potentials that transcend a person's conscious grasp and affect him in a manner that he cannot control.]

21. (Back to text) Berachos 63a according to the version of the Ein Yaakov. See the comments of Dikdukei Sofrim.

22. (Back to text) Mishneh Torah, Hilchos Avodas Kochavim 1:3.

23. (Back to text) Nedarim 32a; Bereishis Rabbah 64:4, et al.

24. (Back to text) Bereishis 26:5.

25. (Back to text) [Trans. Note: Avraham lived 175 years. Thus if he served G-d for 172 years as alluded to by the word ceg, he first recognized Him at age three.]

26. (Back to text) [Mishneh Torah, loc. cit.] The preciseness of Rambam's intent [is evident from his choice of wording]. For many verses and statements of our Sages point to Avraham's high level of faith in G-d, as it is written: (Bereishis 15:6): "And he believed in G-d." Similarly, the Mechilta (Beshalach 14:31) states: "Avraham acquired this world and the World to Come as an inheritance solely in the merit of the faith with which he believed in G-d." He is called "the foremost of all men of faith." See Shmos Rabbah 23:5 (and the commentary of R. Zev Einhorn); Shir HaShirim Rabbah 4:2 (2), et al.

27. (Back to text) See Hagahos Maimonios, loc. cit.:1,2; Kessef Mishneh, loc. cit. See the discussion of this issue in Likkutei Sichos, Vol. XX, p. 14ff. and p. 19ff.

28. (Back to text) Avos 5:22.

29. (Back to text) Mishneh Torah, Hilchos Yesodei HaTorah 1:10.

30. (Back to text) Shmos 33:18.

31. (Back to text) [Trans. Note: I.e., G-dliness, not as viewed in relation to man - or even to spiritual beings - but as He exists independent of them.]

32. (Back to text) This difference in perspective is also underscored by the difference of opinion between Rambam and Raavad at the conclusion of Hilchos Teshuvah, which brings to a close The Book of Knowledge. [There Rambam speaks of being "obsessed" (vdah). Raavad states: "I do not know what he means when using the term 'obsession.'"]

33. (Back to text) With regard to his text Moreh Nevuchim, see his statements in the introduction to that text. See also the letter of Rambam to his student, R. Yosef, that is printed in that text before the introduction.* See also Likkutei Sichos, Vol. XXVI, (p. 39, [in particular,] note 119).** This is not the place for further discussion of the matter.

    The fact that Rambam does not cite "[logical] research and evaluation" in his Mishneh Torah (see Rosh Amanah by the Abarbanel, ch. 17) as he does in Moreh Nevuchim indicates that, from the perspective of halachah, he does not see these as included in the obligation of the mitzvah to know G-d. See also Sefer HaSichos 5748 (Vol. I, pp. 206-207, fn. 22).

    [* In these sources, Rambam explains that he composed Moreh Nevuchim to resolve questions of faith that might arise in the mind of a believing person who was also exposed to philosophic reasoning.]

    [** There the Rebbe explains that even though Rambam's approach appears to run contrary to that of Chassidus, the two can be resolved.]

34. (Back to text) Mishneh Torah, Hilchos Teshuvah 5:1.

35. (Back to text) Ibid.:5.

36. (Back to text) Cf. Iyov 11:9.

37. (Back to text) Shmos 33:20.

38. (Back to text) Yeshayahu 55:8.

39. (Back to text) Although he concludes: "All this is not worthwhile," [his intent] is that the resolution itself [is not entirely worthwhile]. [He is not rejecting it] because the subject surpasses mortal comprehension.

40. (Back to text) Positive mitzvah 1, according to the standard translation. See the sources cited in Likkutei Sichos, Vol. XXVI, pp. 114-115, notes 10, 13, [which mention the views of other scholars who note that Sefer HaMitzvos was written in Arabic, and that the proper translation of the term Rambam uses there is "to know" and not "to believe."]

41. (Back to text) Hilchos Yesodei HaTorah 1:1 and at the beginning of the listing of the mitzvos in the opening of the Mishneh Torah.

42. (Back to text) See the explanation of Rambam's statements at the beginning of the Mishneh Torah and its conclusion: "They will know hidden matters and grasp the knowledge of their Creator," in the hadranim on the Mishneh Torah from 5735 {published in 5745 (Kehot, N.Y.)} and 5746 (Likkutei Sichos, Vol. XVII, p. 250 ff.), et al.

43. (Back to text) Mishneh Torah, Hilchos Yesodei HaTorah 1:10.

44. (Back to text) On this basis, we can appreciate the gloss of Kessef Mishneh to this halachah, [attempting to] resolve the objection raised by Raavad with regard to the verse (Shmos 33:19): "I will be gracious to whom I [choose to be] gracious...."

45. (Back to text) Shabbos 97a; Shmos Rabbah 3:12. See Maamarei Admor HaZakein Parshiyos HaTorah, Vol. II, pp. 653, 657; Or HaTorah, Parshas Ki Sisa, p. 1838ff.; 1879ff.; et al.

46. (Back to text) I Divrei HaYamim 28:9.

47. (Back to text) Koheles 3:11; see the interpretation of this verse in Koheles Rabbah and also that of the verse (Koheles 3:1): "to every time and season and to every desire." As explained in Likkutei Sichos, Vol. VII, p. 206 (and in the appendix to the series of maamarim entitled Yom Tov Shel Rosh HaShanah, 5666) at length, [the implication is that each step of the world's spiritual development is preordained by G-d].

48. (Back to text) Cf. Yeshayahu 52:10. [Employed in this context in] Igros Kodesh of the Previous Rebbe, Vol. IV, p. 313.

49. (Back to text) Likkutei Dibburim, Vol. I, p. 31b ff.

50. (Back to text) The Igros Kodesh of the Previous Rebbe, loc. cit.

51. (Back to text) Chabakuk 2:4; see Makkos 24a, Tanya, ch. 33 (p. 42a,b).

52. (Back to text) With regard to this and the subsequent points, see Likkutei Sichos, Vol. XXIV, p. 182ff.

53. (Back to text) Yeshayahu 11:9.

54. (Back to text) Rambam, Mishneh Torah, Hilchos Melachim 12:5.