Sh'mini Atzeret - Simchat Torah

Sh'mini Atzeret - Simchat Torah
Deuteronomy 33:1–34:12, Genesis 1:1–2:3

I. Summary

A. Sh’mini Atzeret celebrated on first day following seven-day Sukkot holiday, i.e. on eighth day (Numbers 29:35 - “On the eighth day you should hold a solemn gathering; you shall not work at your occupation”). Though related to Sukkot, independence of Sh’mini Atzeret as a holiday is well established in the Talmud. Simchat Torah celebrated on second day following seven-day Sukkot holiday, i.e. on ninth day (v. in Israel, Sh’mini Atzeret and Simchat Torah celebrated together on eighth day). Significance of Sh’mini Atzeret unclear while Simchat Torah marks ending and beginning of annual cycle of readings from the Torah and celebrates centrality of Torah in Jewish life.

B. Torah’s final parasha, V’zot Hab’rachah, = “This is the blessing” (with which Moses bade farewell to Israelites).

C. Moses blesses the Israelites through a poem. He looks at each tribe and prays for its well being in light of its characteristics, inclinations and capacities. (Deut 33:1-29)

D. God shows Moses the Promised Land. Moses dies (at the age of 120 though “his eyes were undimmed and his vigor unabated”) and the Israelites mourn for 30 days. (34:1- 8)

E. Joshua is accepted by Israelites as Moses successor though Moses acknowledged to have been unique. (34:9-12)

F. Out of unformed chaos, God creates heavens and earth over seven days and rests on seventh day. (Gen 1:1-2:3)

II. Commentary (Plaut, various websites and prior Hevreh discussions)

A. Moses’ death - God leans down from the heavens and ends Moses' life with a soft, gentle kiss. This interpretation derived from Deuteronomy 34:5, where it is written, "So Moses, the servant of the Eternal, died there, in the land of Moab, at the command of the Eternal." The Hebrew reads, al pi Adonai, "by the mouth of the Eternal." Hence the legend about God kissing Moses at his moment of death. Midrash says when Moses finally dies, God tenderly inhales Moses’ final breath and then pauses. God then exhales, filling Adam’s nostrils and giving life to all creation … Moses’ last breath used to bring end of Torah back to beginning of Torah.

B. Lesson of Moses not being allowed into Promised Land - As great as Moses was (who is never referred to as a “prophet” in Torah except in this parasha at 34:10), God’s disallowing him to go into the Promise Land teaches us that the Torah isn’t really about Moses but rather that the Torah is a sacred book containing guidelines to help us improve ourselves and the world around us.

C. Comparison of blessing in this parasha to poem of Moses in preceding parasha – 1. Prior poem has God at its center v. this blessing’s focus on Israel. 2. Prior poem focuses on the danger of idolatry with God’s ensuing wrath v. this blessing ignores idolatry and God’s anger but rather focuses on hope and promise. 3. Prior poem has soaring lyrics v. this blessing has calm language assessing Israel’s past and future.

D. Other biblical evaluations of individual tribes – 1. Deathbed testament of Jacob (at age of 147) to all his sons … Gen. 49. 2. Song of Deborah describing Israelite warriors in contrast with Canaanite kings … Judges 5.

E. Order in which tribes are blessed – Usually tribes are listed in birth order; however, here Moses addresses tribes in geographic order beginning with Reuben in whose territories Israelites then stand; nevertheless maternal pattern exists, i.e. three of Leah’s first four sons, then Rachael’s two sons, then Leah’s fifth and sixth sons and then four sons of handmaidens (source: Women’s Commentary).

F. Contrasting characteristics of Moses – 1) flawed and like everyday man v. towering figure, 2) punished for his own sins v. punished for Israel’s transgressions, 3) meek and humble v. wrathful, 4) submissive to God yet stands up to God, 5) no discernible feelings towards wife, (Zipporah), children (Gershom and Eliezer), brother (Aaron) or successor (Joshua), 6) unique access to God and, above all, 7) love for Israelites.

(revised 10/7/09)