Duality of Emotion

Parshas Netzavim Vayeilech

Posted on September 6, 2007 (5767) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The mood of this almost final portion of the Torah is one of seeming contradictions – sadness on one hand and soaring optimism on the other hand. Moshe’s sadness is evident in his words and his disappointment in not being able to enter the Land of Israel. But his optimism is abundantly evident in his statements regarding the eventual survival and triumph of the Jewish people and the reconciliation of G-d and Israel at the end of days.

This duality of emotion has continued within the Jewish people throughout our many years of existence. There is more than enough sadness to go around in the story of the Jews in history. Yet Jews on the whole have always been upbeat, even optimistic about their future. This attitude is reflected in the summation of the rabbis regarding the end of the old year and the coming of the new year. “Let the curses of the old year end with the passing of that year; let the blessings of the new year commence with the advent of this new year.”

Even though we know that the new year will not be free of problems and even difficulties, nevertheless we are confident that we will benefit from its attendant blessings. Hard realism always tempered with optimism seems to be the Jewish formula towards life and circumstances. The mood of the parsha seems to be not a temporary one but rather it is a guideline for all later generations of Jews. Sadness is not in order but seriousness is. The struggle to prosper begins with a spirit of inner optimism.

Moshe’s demise is not only his personal tragedy. It is a tremendous blow to the Jewish people, though as is usual in human affairs, it is not appreciated until after it happens. Yet the Torah views Moshe’s death as being a source of comfort and strength for the Jewish people. It teaches us that even without the physical Moshe being present and active in our midst, the spiritual Moshe – the Torah of Sinai that he transmitted to Israel – will be sufficient in itself to be the guarantee of Jewish survival and success.

No human being, even Moshe is indispensable. Yet no human being is replaceable either. Moshe teaches this to the Jewish people on his final day on earth. He cautions them to heed the Torah and its commandments. It is their only guarantee of success and longevity in this world.

Life will be different without the presence of Moshe. Yehoshua is not Moshe. Yet all of this is immaterial in the long run of the Jewish story. For the people will remain and the Torah, which is eternal, will always be there to guide and inspire Israel.

Moshe, who sees all of the events that will befall the Jewish people until the end of days, is serene and peaceful at the end of his life. He is comforted by the knowledge that the G-d of Israel will see the people through the times of sadness and not allow them to despair of their future and fate. His optimism overcomes his sadness and out of this is born the nature of Israel in all of its generations.

Shabbat Shalom.

Rabbi Berel Wein Rabbi Berel Wein- Jewish historian, author and international lecturer offers a complete selection of CDs, audio tapes, video tapes, DVDs, and books on Jewish history at www.rabbiwein.com

Text Copyright © 2007 by Rabbi Berel Wein and Torah.org

 

Long Way Back

Parshas Vayeilech

Posted on September 20, 2012 (5773) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner

The parsha of Vayelech is the parsha that contains the smallest number of verses – only thirty – of any other parsha in the Torah. It also is the parsha that usually coincides with Shabat Shuva, the holy Shabat between Rosh Hashana and Yom Kippur. The words of the parsha are part of the last testament of Moshe uttered on the day of his passing from this earth.

As is his wont, Moshe minces no words regarding the fate of the Jewish people in its future story. Thus the shortest parsha of the Torah is also one of the most powerful of all of the parshiyot of the Torah. In effect Moshe warns his people Israel that the Lord will hold them accountable to the terms of the covenant of Sinai and that that covenant is irreversible and unbreakable.

It will take a long time and much twisting and turning by the Jewish people before they accept that reality of covenantal responsibility. But Moshe assures them that eventually the message will set in and that this will be the basis for the Jewish return to G-d and His Torah. This is the essence of the parsha’s content and the brevity of the parsha only serves to enhance the power of its message.

There are certain self-evident truths that need no extra words, explanations or language. This parsha especially gains in power and relevance as Jewish history unfolds over thousands of years. Every deviation from the covenant of Sinai has eventually brought with it angst and pain if not even disaster in the Jewish world. Just look around at Jewish society and history and Moshe’s words are clearly vindicated by circumstances and events.

Personal repentance and return is far easier to achieve than is national repentance and return. The Jewish people or at least a significant part of it has strayed very far away from the covenant of Sinai. The situation here in Israel is far better than it is in the Diaspora where, ignorance, alienation and false gods have eroded Jewish faith, family, self-identity and values. How is it possible to hope for a national return to the covenant of Sinai under such circumstances?

Our short parsha seems to indicate that it will be a process and not a sudden epiphany. The prophet in the haftorah indicates that such a process will be incomplete without the recognition that the false gods and temporarily popular ideals all have led nowhere. He echoes Moshe’s words in our parsha that return and repentance in a national sense can only occur if there is a realization how badly we have gone astray.

The great challenge, of the modern culture upon us, is how pervasive it is in every facet of our lives. The confusion that this engenders in the Jewish people prevents clear thinking, accurate judgment and honest assessments of true Jewish values versus current faddish correctness.

Our parsha is short but our way back is long and rigorous. In this good and blessed year that has just begun let us start – and continue that journey that leads back to Sinai and forwards to complete national redemption.

Shabat shalom Gmar chatima tova

Rabbi Berel Wein