Vezot Ha'Bracha – Once Upon a Week

Read the transcript below, or watch a video of the teaching by Yehuda Bachana.

Let’s return to the opening statement, at the very beginning of this series, namely at Parashat B'reisheet. There, I expressed the hope that our joint study through the Torah-cycle, would open a door to the Messianic world. As you see the Messianic world at a closer angle, and through this study, it is my aim and hope that it will better unite our hearts, and give glory to the Word of God.

I hope that our joint study of the Scriptures, alongside familiar and known ideas, has introduced you to new ideas and understandings, as well. And so, the Netivyah staff hopes to have enriched your knowledge and understanding of the Word of God.

As we celebrate ‘Shemini Atzeret’, also commonly known as ‘Simchat Torah’, we read the last Torah portion, ‘Vezot ha’Bracha’. Then, immediately after, we re-roll the Torah scroll, and read the beginning of Genesis. This reminds us that the Torah reading never ends, and that we can never say, ‘it’s completed!’

This Torah portion is special, because it is read the day after Succot, at ‘Shemini Atzeret’, and not necessarily on a Shabbat.

This feast is called ‘Simchat Torah’, because we rejoice in the Torah that God gave us. According to tradition, we take all our Torah scrolls from the ark, then we dance and sing seven rounds (or: hakafot) with the Torah scrolls, meaning: with the Word of God.

Each of the Biblical feasts, originates in the Torah, and deals with past events, that shaped the People of Israel. Let’s take the Exodus, for example, that happened in such a rush, that the dough did not rise properly. and so we have matzo bread.

Yet, at Simchat Torah unlike the other holidays, we celebrate the Torah itself. Simchat Torah does not commemorate a past event that we are commanded to remember; however, Simchat Torah is dedicated to the very reading of the Torah.

We rejoice in the privilege to have studied the Torah throughout the last year, and rejoice that we reached this moment: the beginning of the New Year, where we will learn new aspects and lessons from the Word of God.We approach this journey and this moment with joy. This is how Paul describes the Torah to Timothy, one of his disciples:

We rejoice in receiving our spiritual inheritance, and in the knowledge that we are invited to warm up in its light. We rejoice to be comforted by the prophecies God put in the mouths of the prophets, and in the knowledge that God is by our side and that He is our comforter, even at difficult times.

This inheritance is described in verse 4:

And it points out the idea is that we pass on the Word of God from generation-to-generation.

It could be, that someone inherits something, but postpones taking possession of that thing, as he is preoccupied with other things in life. Nevertheless, the inheritance does wait for us, and for the time we will be ready to take possession of that inheritance, which is the inheritance of the assembly, or: the sons, of Jacob.

The wording of this verse could be understood in such a way, that the People of Israel has exclusive rights of the Torah. However, it is important to notice, that the most common understanding in the world of the Jewish Midrash, says that the Torah is universal and meant for everyone.Any person in the world can learn from the Word of God.

This is also our approach. All the inhabitants of the world are more than welcome to attend any synagogue or congregation, in any city or town: to hear the weekly Torah portion, and to learn an idea, an instruction or a practical commandment, that is useful for their daily-life.

Anyone who hears and applies lessons from the Scriptures into their daily life and into their family-life, will receive a blessing, or more precisely: will receive the many blessings that are promised throughout the Scriptures.

Some commentators explain the word ‘assembly’, as: ‘to assemble, to gather’; they understand ‘assembly’ as a hint that many will gather around Jacob, and that God’s Law will be spread all over the world:

So, without a doubt, the Torah was given to the People of Israel for safekeeping; and yet, the purpose of the Torah, is to lead the entire world to faith and service of God.

In the next verse, Moses declares:

This verse might seem simple and easy to read; however, it did bother, and continues to bother our sages and Torah scholars. Some explain that this verse speaks about Moses, who was like a king of Israel; while, others say that this verse speaks about God, the King of Israel.

Then there are those, who say that this verse speaks about the days of Messiah. As believers, we interpret this verse as a prophesy, that speaks of the day a King will rise from the House of Jacob. That He will unite the tribes of Israel, and rule the world, forever and ever.

As believers we see Yeshua in this prophesy. Our faith is not limited to the ‘People of Israel’; truly, in addition to Yeshua being the King of the Jews, He also is the King of Israel Who will unite all the tribes, after which, the tribes will listen to Him; and yet, Yeshua is the King of the World, too. The entire world: the heavens above and the earth beneath it: all will bow down before Him, recognizing His royalty:

After this prophesy, at the very end of the Torah, on his last day with the Children of Israel, Moses blesses the people in front of him. He gives a special blessing to each tribe.

This blessing to Israel, is the appropriate conclusion and inheritance for the man who left the comfort and luxury of the Egyptian royal palace of the Pharaoh. Instead of enjoying his top position, Moses

This very same Moses was also willing to leave his second family in Midian, as God revealed Himself, and called Moses to take the people out of their suffering in Egypt:

These blessings and conclusion are important, in order to balance the threats and the curses promised throughout Deuteronomy. Actually, the entire Book of Deuteronomy makes up Moses’ speech to the People of Israel.This speech contains a thorough soul-searching, and already from the first chapter, Moses begins his speech with reproof:

Throughout the entire speech, and the entire Book of Deuteronomy, there are many threats and warnings, that cause fear and worry about the coming future.

And so, the blessing Moses gives on his last day, is a beautiful and touching conclusion. It assures that, in spite of the harsh words Moses used to rebuke, only a few days earlier; deep inside, Moses truly loves the people!So, with a clear and sharp mind, Moses stands before the people and blesses them, from the depths of his heart, blessing each tribe, separately with a unique blessing. Moses ends his blessings with a blessing for the entire People of Israel, saying:

After the last blessing, Moses simply turned around and walked away. He climbed up to Mount Nebo, where God showed him the Promised Land from afar.Until today, nobody knows Moses’ burial place.

This ending provides a wide variety of commentaries and interpretations that deal with Moses’ death and burial, including a rich variety of legends about his funeral and reasons why Moses’ burial place is unknown.

The difficulty lies in verse 6 and 7, where we read about Moses’ death and burial. Someone buries him at the valley, which is across the Jordan river, in Moab. However, immediately after, we read that no one knows where Moses was buried. And so, the question, or the difficulty, arises: if nobody knows where Moses was buried, then who buried him, and how?

Here, the legends and Midrash-commentaries offer a variety of possibilities, starting with the option that Moses buried himself, or that he entered into a burial cave; while others say, that God Himself came down to take care of Moses’ burial.

The Epistle of Jude - in the New Testament - describes a heavenly war, at the top of Mount Nebo, across Jericho. This is a struggle between the heavenly forces - the angels - who fight against Satan:

Midrash Rabba 11 gives a similar description of the struggle between the archangel Michael and a character called ‘the evil Samuel’, which is another name for Satan.

In return to the difficult question of who buried Moses. From reading the Epistle of Jude, I understand that Moses did not burry himself. Then, from the description of the argument of the angel Michael with Satan, I understand that God sent His angels to bury Moses, because Moses was buried, as it is written “and he buried him in a valley in the land of Moab”, which was probably not done by men.

Here we conclude our Torah-cycle. We end our study and the reading of the five books of Moses, and we give all the glory and praise to our Heavenly Father Who has granted us life, sustained us, and enabled us to reach this occasion. We thank Him, for giving us the privilege and the ability to read and to study His Word in Jerusalem, His holy city.

Of course, our Torah-cycle does not end here. In our culture, the reading and study of the Scriptures is never done. So, after reading the last verse of the Torah:

we immediately re-roll the Torah-scroll; and so, on the very same day, we continue to read and recite:

I would like to thank you, dear viewers, for joining us on this journey together, and for your precious time and attention.Thank you for all the wonderful and encouraging feedback you keep sending us. It’s heart-warming.

All of us - I (Yehuda Bachana), the Netivyah staff, and the Roeh Israel congregation - hope to have renewed some of the Scriptures for you.

We hope that this study, has shed a new light on the Scriptures, or even just added some refreshing insights for you.

We encourage you to continue to read, pray and study from His Word – together as a family, as well as by yourself.

Chag Sameach!

We conclude with the traditional blessing: ‘Chazak, Chazak, V'nitchazek!’, ‘be strong, be strong, and may we be strengthened!’