פרשת וזאת הברכה
דברים Deuteronomy 33:1 to 34:12
This short parashah is the final one in the fifth and final book of the Torah. This parashah is read on Simchat Torah (שמחת תורה) together with the first two sections of Genesis (Chapter 1, verse 1 through chapter 2, verse 3), ending one yearly cycle of reading the Torah and beginning the cycle anew. The holiday of Simchat Torah is post Talmudic, introduced about half a millennium ago.
Chapter 33, verses 1 through 5 – Moses gives blessing and prophesy to the people
In Genesis, Jacob blessed each of his twelve sons (the progenitors of the tribes of Israel) individually before his death. Now Moses, about to die, blesses each of the twelve tribes (except for the tribe of Simeon).
In chapter 22, verse 1 Moses is referred to as “The man of Gd” (איש האלוקים), a special reference to him that does not appear anywhere else in the Torah. What is its significance here?
Verses 6 through 29 – Moses delivers individual blessings to eleven of the twelve tribes
Moses delivers a somewhat cryptic set of blessings and prophecies to each of the tribes. Moses blessings do not have the sharp criticisms that Jacob handed to his sons (the progenitors of the tribes) in Exodus, chapter 49.
The blessing for Judah (verse 7) includes “restore him to his people” which may be reference to the split into southern and northern kingdoms after the death of Solomon. Simeon, alone among the tribes, does not receive an individual blessing. This may be because Simeon was absorbed into the tribe of Judah during the period of the Judges.
Chapter 34, verses 1 through 12 – Death of Moses on Mount Nevo
Now we come to the brief final chapter of the final book of the Torah. As this section describes the death of Moses, perhaps it can be considered the epilogue.
Moses ascended Mount Nebo, one of the peaks east of the Jordan River to look out over the land of Israel which he is not permitted to enter. Of course, there is no actual vantage point there from which you can view more than a fraction of the land so this cannot be taken literally.
This final section of the Torah was the inspiration for Dr Martin Luther King’s famous “… I see the promised land …” speech given in Memphis the day before he was assassinated (1968).
The specific geographic location of Mount Nebo, like Mount Sinai, is not specifically defined. ”He” buried him (ויקבר אתו). The Hebrew is ambiguous as whether the intent is that G-dburied him or that “somebody” buried him.
Moses died at that spot, and he was buried in the valley. The Torah specifically states that his burial place remains unknown to this day. Commentators have surmised that this is so the site would not become a destination of pilgrimage. The Torah is silent as to whether Moses died with a sense of closure at his lifetime achievements or harbored resentment at not being allowed to cross the River Jordan and enter the promised land.
Moses died at the ripe old age of 120 and he was still vigorous (לא נס לחה). He was mourned for thirty days and then Joshua took charge.
Verse 10: There never was another prophet like Moses, who had a unique “face to face” פנים) אל פנים) relationship with Gd. What does this mean? Rabbis interpreted this as meaning that Moses enjoyed a degree of familiarity and openness with G-dthat was not, and never will be afforded another mortal.
With this, the Torah, the first part of the Hebrew Bible, ends. The saga of the Israelites as they enter and fight to conquer the land of Israel and call it their own continues with the Book of Prophets.
Even among the orthodox, the question of who wrote chapter 34 is a subject of debate. One school is that it was written by Moses along with the rest of the Torah, as dictated by Gd. Another school is that this section was written by Joshua after the death of Moses, to complete the Torah.
At the conclusion of the reading of any of the five books of the Torah, it is customary to recite:
חזק חזק ונתחזק
(Be strong, Be Strong, and we will be strengthened)
As we complete the final parashah in the fifth and final book of the Torah, and before we begin the never ending cycle anew this coming shabbat with the first parashah of the first book (Genesis – בראשית), let us reflect on the words of the first century CE Rabbi with the unforgettable name of Ben Bag Bag (בן בג בג): “Turn it and turn it again, for all is in it. Look into it and grow old and worn in it. Do not budge from it, for there is nothing that works better than it.” (Pirkei Avot – פרקי אבות 5:22)
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