And Moshe went

                 (Deuteronomy 31:1)

Elul 24, 5777/September 15, 2017

The second of this week's double Torah reading of Nitzavim-Vayelech, begins with the enigmatic words, "And Moshe went..." (Deuteronomy 31:1) Enigmatic because Torah does not inform us either as to where Moshe was heading, nor from where he was coming, nor is there a shadow of a hint as to why Torah deems this information relevant. Insight into the enigma is, of course provided by commentators throughout the centuries, equally perplexed, as are we, by the Torah's sharing of what appears to be the beginning, but not the end, of a thought.

The seventeenth century sage known as the Ohr Chaim (The Light of Life, Rabbi Chaim ben Atar), mentions two possible answers to our question. The first possibility, (quoting the ancient Targum Yonatan), is that, cognizant of his own impending demise, Moshe made his was to the Tabernacle, to stand before G-d. The second possibility, (and here he cites earlier commentators), is that, cognizant of his own impending demise, Moshe left his own Levite encampment and proceeded to go from one Israelite encampment to the next, in order to address directly, one last time, each and every Israelite. In the first scenario, Moshe is seeking solitude with G-d. In the second scenario, Moshe is seeking comfort and solidarity among his people. Neither scenario need be mutually exclusive, and both scenarios describe exquisitely and poignantly, the very momentous and life affirming moment that we are all approaching: standing together as one, united and in solitude, before G-d, on Rosh HaShana, the Day of the Sounding of the Shofar.

"You are all standing this day before HaShem, your G-d the leaders of your tribes, your elders and your officers, every man of Israel, your young children, your women, and your convert who is within your camp both your woodcutters and your water drawers..." (ibid 29:9-10)

When we stand before HaShem we are all equal, from the greatest to the least of us, regardless of our accomplishments or lack thereof, regardless of our deeds or misdeeds. When we stand before HaShem there is no front row or back row, no court-side seat and no left field bleachers. Even Moshe stands shoulder to shoulder with us. When we stand before G-d together on Rosh HaShana we are standing as one in the Tent of Meeting, the desert Tabernacle, the Holy Temple. We stand together and we speak with one voice, the voice of the shofar, animated by the very same breath G-d bequeathed Adam, the father of us all.

"And Moshe went..." From where, and where to? These are questions we need to ask, not of Moshe's whereabouts but of our own. Not of Moshe's direction or destination, but of our own. Remember when G-d asked us in the Garden, "Where are you?" and we answered, "We are hiding?" (Genesis 3:9-10) Every Rosh HaShana we come out of hiding and stand before G-d, announce our presence with the shofar and ask ourselves where have we been and where are we bound.

Nitzavim-Vayelech reflects the final days of Moshe's life on earth. His time was short but his words are timeless. Which way are we heading? What are our choices?"I have set before you life and death, the blessing and the curse," Moshe tells us. (ibid 30:19) Which way do we choose? It seems so obvious yet still so obscure. Even Adam thought he could hide from before G-d. "You shall choose life, so that you and your offspring will live," Moshe tells us. (ibid) The very same man who once begged G-d to just let him be and seek another to lead His people, now shares with us today and forever, the greatest gift of his service to HaShem and his faith in his people: the direction, the purpose in life that we have been searching for since G-d first formed Adam, hidden from the start in broad daylight: Life! Blessed life, united as one before G-d. "Choose life!"

-The Temple Institute