Vayelech
This week is known as Shabbat Shuva the Shabbat of return. It is also one of the ten days of repentance.
Moses informs the people of his impending death on his 120th birthday. Why the need to tell the Jewish people? Also Vayelech “and he went” implies Moses going to the people from tribe to tribe? But in Parshat Nitzavim all the people were gathered together why not tell them then?
Rabbi Ovadiah Ben Yaacov Seforno (c.1460-1550 Italian commentator) shares a fascinating insight into the sensitivity of our greatest leader: “Moses now proceeds to comfort the people over his impending death. He does so in order that the joy over God having concluded this covenant with them should not be turned into sorrow over the prospect of his impending passing from the scene.”
Therefore Moses goes from tribe to tribe as this is not just a national communique but a deeply personal farewell to each and every one of his flock.
Parshat Vayelech always falls out on this Shabbat and there is no coincidence. One of the key themes of Yom Kippur is facing our mortality.
The liturgy is filled with phrases that focus on our limited lifespan and the limited vulnerable nature of being human:
Two examples come to mind:
“God, before I was formed, I was unworthy [to be created]. And now that I have been formed, it is as if I had not been formed. I am like dust while I live, how much more so when I am dead. Here I am before You like a vessel filled with shame.” – End of Amidah
“We come from dust, and return to dust. We labour by our lives for bread, we are like broken shards, like dry grass, and like a withered flower; like a passing shadow and a vanishing cloud, like a breeze that passes, like dust that scatters, like a fleeting dream. But You are the king who lives eternal.”- UnesanehTokef
Judaism is certainly not a religion obsessed by death. Moses had taught us to “choose life” a phrase that encapsulates the life affirming character of our heritage.
However from time to time it is not only important but imperative to meditate on the finite nature of our physical existence.
When we do this it helps us to focus on what is important to our lives and to cut out toxic and negative elements.
Ethics of the Fathers opens in Chapter 3 with a general view on this:
“Akabyah ben Mahalalel said: mark well three things and you will not come into the power of sin: Know from where you come, and where you are going, and before whom you are destined to give an account and reckoning. From where do you come? From a putrid drop. Where are you going? To a place of dust, of worm and of maggot. Before whom you are destined to give an account and reckoning? Before the King of the kings of kings, the Holy One, blessed be he.”
And Yom Kippur is the day par excellence when we put Akaviya’s teaching into practice.
Even the custom of wearing the white kittel is associated not only with purity but with the shrouds that enwrap the body upon passing from this world.
To live with the false fantasy that this physical life goes on forever is one reason why many people fall into a viscous cycle of negative behaviour.
There are many recorded cases of those who had to face terminal illness and yet upon reflection told their friends and family that this new circumstance was a hidden blessing as it enabled them to put their total energy into the most important things in life.
In that sense Yom Kippur is truly one of God’s greatest gifts to the Jewish people. Despite its seriousness their is a deeper joy when we spend one day peeling away the superficial layers of self and connect to our true, eternal Godly core.
When Yom Kippur is taken seriously we enter with regret over past misdeeds (whether in thought speech or action)
But at the conclusion Yom Kippur we end with the words “Hashem Hu Haelokim” which means that God is the only true reality. Connection to Him is what gives life ultimate meaning and eternity
We are then able to boldly, optimistically and joyously declare a bright future with the words:
“Next year in Jerusalem”
Shabbat Shalom & Shanna Tova & Well over the fast