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Orchard of Delights Vezot Haberachah

soul’s grasp on life was. This realization caused him to always walk applauded. Had Rashi not made this comment, we certainly would
the fine line between despair and ecstatic joy, sentiments expressed have assumed that the verse was referring to one of the many miracles
so profoundly in the Psalms. Yet, no matter what upheavals he went Moses performed for the people during the exodus from Egypt and
through in life, David continually cleaved to God, always speaking the crossing of the Reed Sea. We certainly would not have thought
to Him as if He was right there in front of him “today.” of the tragic incident of the Golden Calf that led to the breaking of
the tablets. What deeper matter is Rashi alluding to?
All these interpretations of the word “today” – the day of Moses’
death, Rosh Hashanah, every day we stand before God, the Torah is According to the Arizal, before God brought the current World
given anew every day, and the day of Mashiach’s arrival – contain of Rectification into being a cataclysmic “breaking of the vessels”
an aspect of rebirth. Moses’ death by the “kiss of God,” as discussed occurred in the World of Tohu (World of Chaos). The World of
in Chukat, stresses that death is only a transition to a new level of Rectification could only come into being after this cataclysmic event.
living; on Rosh Hashanah a new year begins with the opportunity The breaking of the tablets, mentioned by Rashi, seems to allude
of renewal; and the revelation at Sinai is ongoing. Ultimately, on a mystical sod level to “the breaking of the vessels,” which thus
Mashiach’s arrival at the End of Days will lead to a total rebirth brings us full circle by linking the end of the Torah to the creation
of human consciousness; however, even before we reach that point, of the world, as per our reading of the verse: “Before the eyes of
every day, in essence, contains the potential of true rebirth. all Israel in the beginning God created the heavens and the earth.”
In a certain sense, Moses’ breaking of the tablets was an archetypal
The word “standing” in our verse also has much to teach us. We
recite the Amidah, Judaism’s quintessential prayer, three times a and painful reenactment of “the breaking of the vessels,” which
day. This prayer is recited while standing, and, indeed, the word paradoxically allowed for the process of rectification, already begun
“Amidah” actually means “standing.” Although we all stand before by the patriarchs and matriarchs, to continue. The tablets fashioned
God on Rosh Hashanah, we do so every day as well, albeit in a less for the Jewish people – just like the “vessels” in the previous World
intense manner. Despite the fact that we bow seven times in all during of Tohu which broke – were also unable to hold the holy light that
the recitation of the Amidah, including the three steps we take at the God placed in the first tablets.
end, Jewish tradition emphasizes that our relationship with God is The Torah’s last letter is a lamed, while its first letter is a beit.
primarily based on our standing before Him, not on our prostrating Together, they spell the word “lev” (heart). Rabbi Yochanan Ben
ourselves before Him. In fact, we only prostrate ourselves during Zakkai once asked his students what attitude towards life a person
prayer twice a year – on Rosh Hashanah and Yom Kippur. This should adopt. Of all the approaches suggested, he preferred “a good
combination of standing and bowing or prostrating reflects the crucial heart,” as he felt that this approach encompassed all the others as well
message that God created us in His image, and therefore within the (Pirkei Avot 2:13). On Simchat Torah, we hint at this truth, because
context of our attempting to reveal the tremendous Divine potential as soon as we finish reading Vezot Haberachah we immediately roll
implanted within us, we must also exhibit a fundamental humility. the Torah scroll back to Bereishit and start over again. Thus, we link

The notion of standing before God “today,” wherein “today” refers the lamed and the beit and begin a new cycle with a “good heart,”
to Rosh Hashanah, sheds profound light on Rosh Hashanah’s essence. hopefully purified by the prayers of Rosh Hashanah, Yom Kippur,
When we stand before God on Rosh Hashanah, all the dimensions of and Sukkot.
time – past, present, and future – manifest themselves simultaneously. Chassidut teaches us that “there is no vessel as whole as a broken
We stand in the present, “today,” asking for forgiveness for our past heart” (Degel Machaneh Efrayim, Parashat Va’etchanan). Usually,
misdeeds and shortcomings, and committing ourselves to behaving before true repentance and real personal change can occur, we must

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