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Wow! We are about to complete the yearly cycle of reading the entire Five Books of Moses, The Torah, with only 2 more parshiot (portions) until we get to the very end of the scroll. But between now and the very last verses of the Torah, there are a bunch of holidays — Rosh HaShanah (the New Year), Yom Kippur (the Day of At-One-Ment or Atonement), and the festival of Sukkot (the Harvest Days celebrated in temporary huts called “sukkot“). So how does the Torah reading this Shabbat illuminate the days of awe, shortly upon us?
As if to signal we are close to the end of the reading cycle, this week we read two parshiot called “Nitzavim” (Standing) and “Vayelekh” (And He Went Out). Let’s begin with Nitzavim by looking at the G-dcast video:
The storyteller focuses on the speech Moshe/Moses gives to the Children of Israel on the last day of his life, and on the deals they are offered — what will happen to them (the curses that we read about last week, and this week in abbreviated form) if they don’t obey the mitzvot (commandments), and what they will get (the blessings) if they do manage to stay true to the commandments. It’s a very short parasha (portion), which is probably why it is so easily paired with the following one (Vayelekh).
However, even though it is short, it has several of my favorite passages in all of Torah. One comes at the opening of the parasha, and here is the most powerful excerpt:
Here is why these verses resonate so strongly:
Another passage that has entered my heart and consciousness is from chapter 30 verses 11-14:
How completely affirming this statement is — that nothing that God commands is too hard for you; it isn’t impossible — you can do it.
And finally, a few verses later, verse 19:
What speaks to me so powerfully here?
The second parasha we read is Vayelekh (“And He Went”); it begins in , Deuteronomy 31:2, by letting us hear Moshe speaking very personally: “I am now one hundred and twenty years old. I can no longer be active…”
Mayim Bialik focuses on what is commonly known as the 613th commandment, which is an interpretation of verse 19 of chapter 31, that each Israelite is to put the “poem” which is Torah into his or her own mouth. She asks what it means for each of us to write a Torah, or even more significantly, what it means to “be a Torah.” While this absolutely deserves considerable attention, I would like to take a quick look instead at the verses about how Moshe is asked to prepare for his death. In verse 14 he is told by God: “…the time is drawing near for you to die.” You can read more about how Moshes gets ready to die.
Moshe’s demise is both heartbreaking and instructive. This is the very time of year, when summer days wane and bleed into fall, as the liturgy of the High Holy Days reminds us, that our lives are finite, our days are numbered. Facing our own mortality naturally brings fear and trepidation, kind of like what the Israelites might have felt about crossing over the Jordan without their leader. We can read these lines metaphorically: one day we will “cross over” a river (the river of life) into a land unknown. And what does God tell us? “…God will be with you, God will not fail you nor forsake you. Fear not and be not dismayed” (chapter 31 verse 8). Does this remind you of a song by Rabbi Nahman of Bratslav?
This is kind of exciting: we start a new (secular) year on the calendar and start a new book of the Bible, Exodus or Sh’mot which in Hebrew means “[These Are the] Names,” taken from the opening phrase of the book.
The book begins with a very short history of how the Children of Israel came to be in Egypt and these verses act as a kind of bridge from Genesis (Bereishit, “Beginnings”).We are officially leaving the fables about the “beginnings” of the world and of our ancestors, and transitioning to the birth of this new nation, going from being the Children of Israel (the person, who was also called Ya’akov/Jacob) to being the Children of Israel (the emerging nation of Israelites).
As you might expect in a well-crafted story focusing on birth, we have a bunch of female figures and some water imagery that echo what happens in the plot. And, in addition to women (and one special girl, Miriam) this week’s parasha also introduces us to another outsider, Yitro/Jethro, who becomes the father-in-law of Moshe/Moses, our great leader. Yitro, also called Re’uel, is a priest of Midian; he is portrayed as a wise and perspicacious desert-dweller who plays a key role in the story of our people’s birth. He also is the father of seven daughters (again, introducing more women into our tale).
Let’s list the women characters and a few tidbits about them:
Basically, this parasha brings all of this woman-energy to the foreground, as if to underscore how essential the women were in the birthing process of this nation.
The G-dcast narrator this week raises questions about another group of outliers — people with disabilities, like Moshe Rabbenu / Our Teacher Moses, who had a speech impediment.
In thinking about those who tend to be “outside” the mainstream both today and in many biblical stories, we have a trio: people with disabilities, women, and non-Israelites.
How do you think this enhances the description of the birth of the Israelite nation?
To further emphasize the birthing metaphor, we can look at the Hebrew word for Egypt: Mitzrayim. Mitzrayim also can be understood to mean “narrow straits,” probably describing the land on both sides of the life-giving waters of the Nile. The river waters are much like birth-waters; our people must make the journey down the birth canal, the narrow straits, before emerging as a brand-new nation, the Israelite nation, the People of Israel.
And so we get to the end of this blog post, without my even sharing thoughts about the burning bush, Moshe’s conversation with God, the name God gives Moshe to identify Godself, the murder of the Egyptian task-master, the fugitive status of our greatest leader, and how Moshe gets along (or doesn’t) with the Israelite slaves. Just in case this parasha whets your appetite for more, here are a couple of sources you might enjoy: