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בָּרוּךְ אַתָּה יהוה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסֹק בְּדִבְרֵי תוֹרָה:

Baruch Atah Adonai, Eloheinu melech haOlam, asher kidshanu b'mitzvotav v'tzivanu la'asok b'divrei Torah

Blessed are You, Adonoy our God, Ruler of the Universe, Who sanctified us with THE commandments and commanded us to be engrossed in the words of Torah.

(א) וְזֹ֣את הַבְּרָכָ֗ה אֲשֶׁ֨ר בֵּרַ֥ךְ מֹשֶׁ֛ה אִ֥ישׁ הָאֱלֹהִ֖ים אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל לִפְנֵ֖י מוֹתֽוֹ׃ (ב) וַיֹּאמַ֗ר יהוה מִסִּינַ֥י בָּא֙ וְזָרַ֤ח מִשֵּׂעִיר֙ לָ֔מוֹ הוֹפִ֙יעַ֙ מֵהַ֣ר פָּארָ֔ן וְאָתָ֖ה מֵרִבְבֹ֣ת קֹ֑דֶשׁ מִימִינ֕וֹ (אשדת)[אֵ֥שׁ דָּ֖ת] לָֽמוֹ׃ (ג) אַ֚ף חֹבֵ֣ב עַמִּ֔ים כׇּל־קְדֹשָׁ֖יו בְּיָדֶ֑ךָ וְהֵם֙ תֻּכּ֣וּ לְרַגְלֶ֔ךָ יִשָּׂ֖א מִדַּבְּרֹתֶֽיךָ׃ (ד) תּוֹרָ֥ה צִוָּה־לָ֖נוּ מֹשֶׁ֑ה מוֹרָשָׁ֖ה קְהִלַּ֥ת יַעֲקֹֽב׃ (ה) וַיְהִ֥י בִישֻׁר֖וּן מֶ֑לֶךְ בְּהִתְאַסֵּף֙ רָ֣אשֵׁי עָ֔ם יַ֖חַד שִׁבְטֵ֥י יִשְׂרָאֵֽל׃ (ו) יְחִ֥י רְאוּבֵ֖ן וְאַל־יָמֹ֑ת וִיהִ֥י מְתָ֖יו מִסְפָּֽר׃ {ס}(ז) וְזֹ֣את לִיהוּדָה֮ וַיֹּאמַר֒ שְׁמַ֤ע יהוה ק֣וֹל יְהוּדָ֔ה וְאֶל־עַמּ֖וֹ תְּבִיאֶ֑נּוּ יָדָיו֙ רָ֣ב ל֔וֹ וְעֵ֥זֶר מִצָּרָ֖יו תִּהְיֶֽה׃ {פ}(ח) וּלְלֵוִ֣י אָמַ֔ר תֻּמֶּ֥יךָ וְאוּרֶ֖יךָ לְאִ֣ישׁ חֲסִידֶ֑ךָ אֲשֶׁ֤ר נִסִּיתוֹ֙ בְּמַסָּ֔ה תְּרִיבֵ֖הוּ עַל־מֵ֥י מְרִיבָֽה׃ (ט) הָאֹמֵ֞ר לְאָבִ֤יו וּלְאִמּוֹ֙ לֹ֣א רְאִיתִ֔יו וְאֶת־אֶחָיו֙ לֹ֣א הִכִּ֔יר וְאֶת־בָּנָ֖ו לֹ֣א יָדָ֑ע כִּ֤י שָֽׁמְרוּ֙ אִמְרָתֶ֔ךָ וּבְרִיתְךָ֖ יִנְצֹֽרוּ׃ (י) יוֹר֤וּ מִשְׁפָּטֶ֙יךָ֙ לְיַֽעֲקֹ֔ב וְתוֹרָתְךָ֖ לְיִשְׂרָאֵ֑ל יָשִׂ֤ימוּ קְטוֹרָה֙ בְּאַפֶּ֔ךָ וְכָלִ֖יל עַֽל־מִזְבְּחֶֽךָ׃ (יא) בָּרֵ֤ךְ יהוה חֵיל֔וֹ וּפֹ֥עַל יָדָ֖יו תִּרְצֶ֑ה מְחַ֨ץ מׇתְנַ֧יִם קָמָ֛יו וּמְשַׂנְאָ֖יו מִן־יְקוּמֽוּן׃ {ס}(יב) לְבִנְיָמִ֣ן אָמַ֔ר יְדִ֣יד יהוה יִשְׁכֹּ֥ן לָבֶ֖טַח עָלָ֑יו חֹפֵ֤ף עָלָיו֙ כׇּל־הַיּ֔וֹם וּבֵ֥ין כְּתֵפָ֖יו שָׁכֵֽן׃ {ס}(יג) וּלְיוֹסֵ֣ף אָמַ֔ר מְבֹרֶ֥כֶת יהוה אַרְצ֑וֹ מִמֶּ֤גֶד שָׁמַ֙יִם֙ מִטָּ֔ל וּמִתְּה֖וֹם רֹבֶ֥צֶת תָּֽחַת׃ (יד) וּמִמֶּ֖גֶד תְּבוּאֹ֣ת שָׁ֑מֶשׁ וּמִמֶּ֖גֶד גֶּ֥רֶשׁ יְרָחִֽים׃ (טו) וּמֵרֹ֖אשׁ הַרְרֵי־קֶ֑דֶם וּמִמֶּ֖גֶד גִּבְע֥וֹת עוֹלָֽם׃ (טז) וּמִמֶּ֗גֶד אֶ֚רֶץ וּמְלֹאָ֔הּ וּרְצ֥וֹן שֹׁכְנִ֖י סְנֶ֑ה תָּב֙וֹאתָה֙ לְרֹ֣אשׁ יוֹסֵ֔ף וּלְקׇדְקֹ֖ד נְזִ֥יר אֶחָֽיו׃ (יז) בְּכ֨וֹר שׁוֹר֜וֹ הָדָ֣ר ל֗וֹ וְקַרְנֵ֤י רְאֵם֙ קַרְנָ֔יו בָּהֶ֗ם עַמִּ֛ים יְנַגַּ֥ח יַחְדָּ֖ו אַפְסֵי־אָ֑רֶץ וְהֵם֙ רִבְב֣וֹת אֶפְרַ֔יִם וְהֵ֖ם אַלְפֵ֥י מְנַשֶּֽׁה׃ {ס}(יח) וְלִזְבוּלֻ֣ן אָמַ֔ר שְׂמַ֥ח זְבוּלֻ֖ן בְּצֵאתֶ֑ךָ וְיִשָּׂשכָ֖ר בְּאֹהָלֶֽיךָ׃ (יט) עַמִּים֙ הַר־יִקְרָ֔אוּ שָׁ֖ם יִזְבְּח֣וּ זִבְחֵי־צֶ֑דֶק כִּ֣י שֶׁ֤פַע יַמִּים֙ יִינָ֔קוּ וּשְׂפֻנֵ֖י טְמ֥וּנֵי חֽוֹל׃ {ס}(כ) וּלְגָ֣ד אָמַ֔ר בָּר֖וּךְ מַרְחִ֣יב גָּ֑ד כְּלָבִ֣יא שָׁכֵ֔ן וְטָרַ֥ף זְר֖וֹעַ אַף־קׇדְקֹֽד׃ (כא) וַיַּ֤רְא רֵאשִׁית֙ ל֔וֹ כִּי־שָׁ֛ם חֶלְקַ֥ת מְחֹקֵ֖ק סָפ֑וּן וַיֵּתֵא֙ רָ֣אשֵׁי עָ֔ם צִדְקַ֤ת יהוה עָשָׂ֔ה וּמִשְׁפָּטָ֖יו עִם־יִשְׂרָאֵֽל׃ {ס}(כב) וּלְדָ֣ן אָמַ֔ר דָּ֖ן גּ֣וּר אַרְיֵ֑ה יְזַנֵּ֖ק מִן־הַבָּשָֽׁן׃ (כג) וּלְנַפְתָּלִ֣י אָמַ֔ר נַפְתָּלִי֙ שְׂבַ֣ע רָצ֔וֹן וּמָלֵ֖א בִּרְכַּ֣ת יהוה יָ֥ם וְדָר֖וֹם יְרָֽשָׁה׃ {ס}(כד) וּלְאָשֵׁ֣ר אָמַ֔ר בָּר֥וּךְ מִבָּנִ֖ים אָשֵׁ֑ר יְהִ֤י רְצוּי֙ אֶחָ֔יו וְטֹבֵ֥ל בַּשֶּׁ֖מֶן רַגְלֽוֹ׃ (כה) בַּרְזֶ֥ל וּנְחֹ֖שֶׁת מִנְעָלֶ֑ךָ וּכְיָמֶ֖יךָ דׇּבְאֶֽךָ׃ (כו) אֵ֥ין כָּאֵ֖ל יְשֻׁר֑וּן רֹכֵ֤ב שָׁמַ֙יִם֙ בְּעֶזְרֶ֔ךָ וּבְגַאֲוָת֖וֹ שְׁחָקִֽים׃ (כז) מְעֹנָהֿ֙ אֱלֹ֣הֵי קֶ֔דֶם וּמִתַּ֖חַת זְרֹעֹ֣ת עוֹלָ֑ם וַיְגָ֧רֶשׁ מִפָּנֶ֛יךָ אוֹיֵ֖ב וַיֹּ֥אמֶר הַשְׁמֵֽד׃ (כח) וַיִּשְׁכֹּן֩ יִשְׂרָאֵ֨ל בֶּ֤טַח בָּדָד֙ עֵ֣ין יַֽעֲקֹ֔ב אֶל־אֶ֖רֶץ דָּגָ֣ן וְתִיר֑וֹשׁ אַף־שָׁמָ֖יו יַ֥עַרְפוּ טָֽל׃ (כט) אַשְׁרֶ֨יךָ יִשְׂרָאֵ֜ל מִ֣י כָמ֗וֹךָ עַ֚ם נוֹשַׁ֣ע בַּֽיהוה מָגֵ֣ן עֶזְרֶ֔ךָ וַאֲשֶׁר־חֶ֖רֶב גַּאֲוָתֶ֑ךָ וְיִכָּחֲשׁ֤וּ אֹיְבֶ֙יךָ֙ לָ֔ךְ וְאַתָּ֖ה עַל־בָּמוֹתֵ֥ימוֹ תִדְרֹֽךְ׃ {ס}(א) וַיַּ֨עַל מֹשֶׁ֜ה מֵעַרְבֹ֤ת מוֹאָב֙ אֶל־הַ֣ר נְב֔וֹ רֹ֚אשׁ הַפִּסְגָּ֔ה אֲשֶׁ֖ר עַל־פְּנֵ֣י יְרֵח֑וֹ וַיַּרְאֵ֨הוּ יהוה אֶת־כׇּל־הָאָ֛רֶץ אֶת־הַגִּלְעָ֖ד עַד־דָּֽן׃ (ב) וְאֵת֙ כׇּל־נַפְתָּלִ֔י וְאֶת־אֶ֥רֶץ אֶפְרַ֖יִם וּמְנַשֶּׁ֑ה וְאֵת֙ כׇּל־אֶ֣רֶץ יְהוּדָ֔ה עַ֖ד הַיָּ֥ם הָאַחֲרֽוֹן׃ (ג) וְאֶת־הַנֶּ֗גֶב וְֽאֶת־הַכִּכָּ֞ר בִּקְעַ֧ת יְרֵח֛וֹ עִ֥יר הַתְּמָרִ֖ים עַד־צֹֽעַר׃ (ד) וַיֹּ֨אמֶר יהוה אֵלָ֗יו זֹ֤את הָאָ֙רֶץ֙ אֲשֶׁ֣ר נִ֠שְׁבַּ֠עְתִּי לְאַבְרָהָ֨ם לְיִצְחָ֤ק וּֽלְיַעֲקֹב֙ לֵאמֹ֔ר לְזַרְעֲךָ֖ אֶתְּנֶ֑נָּה הֶרְאִיתִ֣יךָ בְעֵינֶ֔יךָ וְשָׁ֖מָּה לֹ֥א תַעֲבֹֽר׃ (ה) וַיָּ֨מׇת שָׁ֜ם מֹשֶׁ֧ה עֶבֶד־יהוה בְּאֶ֥רֶץ מוֹאָ֖ב עַל־פִּ֥י יהוה׃ (ו) וַיִּקְבֹּ֨ר אֹת֤וֹ בַגַּי֙ בְּאֶ֣רֶץ מוֹאָ֔ב מ֖וּל בֵּ֣ית פְּע֑וֹר וְלֹא־יָדַ֥ע אִישׁ֙ אֶת־קְבֻ֣רָת֔וֹ עַ֖ד הַיּ֥וֹם הַזֶּֽה׃ (ז) וּמֹשֶׁ֗ה בֶּן־מֵאָ֧ה וְעֶשְׂרִ֛ים שָׁנָ֖ה בְּמֹת֑וֹ לֹא־כָהֲתָ֥ה עֵינ֖וֹ וְלֹא־נָ֥ס לֵחֹֽה׃ (ח) וַיִּבְכּוּ֩ בְנֵ֨י יִשְׂרָאֵ֧ל אֶת־מֹשֶׁ֛ה בְּעַֽרְבֹ֥ת מוֹאָ֖ב שְׁלֹשִׁ֣ים י֑וֹם וַֽיִּתְּמ֔וּ יְמֵ֥י בְכִ֖י אֵ֥בֶל מֹשֶֽׁה׃ (ט) וִיהוֹשֻׁ֣עַ בִּן־נ֗וּן מָלֵא֙ ר֣וּחַ חׇכְמָ֔ה כִּֽי־סָמַ֥ךְ מֹשֶׁ֛ה אֶת־יָדָ֖יו עָלָ֑יו וַיִּשְׁמְע֨וּ אֵלָ֤יו בְּנֵֽי־יִשְׂרָאֵל֙ וַֽיַּעֲשׂ֔וּ כַּאֲשֶׁ֛ר צִוָּ֥ה יהוה אֶת־מֹשֶֽׁה׃ (י) וְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמֹשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יהוה פָּנִ֖ים אֶל־פָּנִֽים׃ (יא) לְכׇל־הָ֨אֹתֹ֜ת וְהַמּוֹפְתִ֗ים אֲשֶׁ֤ר שְׁלָחוֹ֙ יהוה לַעֲשׂ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם לְפַרְעֹ֥ה וּלְכׇל־עֲבָדָ֖יו וּלְכׇל־אַרְצֽוֹ׃ (יב) וּלְכֹל֙ הַיָּ֣ד הַחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה מֹשֶׁ֔ה לְעֵינֵ֖י כׇּל־יִשְׂרָאֵֽל׃

(1) This is the blessing with which Moses, God’s agent, bade the Israelites farewell before he died. (2) He said: יהוה came from Sinai, And shone upon them from Seir; [God] appeared from Mount Paran, And approached from Ribeboth-kodesh, Lightning flashing at them from [God’s] right. (3) Lover, indeed, of the people, Their hallowed are all in Your hand. They followed in Your steps, Accepting Your pronouncements, (4) When Moses charged us with the Teaching As the heritage of the congregation of Jacob. (5) Then [God] became King in Jeshurun, When the heads of the people assembled, The tribes of Israel together. (6) May Reuben live and not die, Though few be his numbers. (7) And this he said of Judah: Hear, יהוה, the voice of Judah And restore him to his people. Though his own hands strive for him, Help him against his foes. (8) And of Levi he said: Let Your Thummim and Urim Be with Your faithful one, Whom You tested at Massah, Challenged at the waters of Meribah; (9) Who said of his father and mother, “I consider them not.” His brothers he disregarded, Ignored his own children. Your precepts alone they observed, And kept Your covenant. (10) They shall teach Your laws to Jacob And Your instructions to Israel. They shall offer You incense to savor And whole-offerings on Your altar. (11) Bless, יהוה, his substance, And favor his undertakings. Smite the loins of his foes; Let his enemies rise no more. (12) Of Benjamin he said: Beloved of יהוה, He rests securely beside [God], Who protects him always, As he rests between God’s shoulders. (13) And of Joseph he said: Blessed of יהוה be his land With the bounty of dew from heaven, And of the deep that couches below; (14) With the bounteous yield of the sun, And the bounteous crop of the moons; (15) With the best from the ancient mountains, And the bounty of hills immemorial; (16) With the bounty of earth and its fullness, And the favor of the Presence in the Bush. May these rest on the head of Joseph, On the crown of the elect of his brothers. (17) Like a firstling bull in his majesty, He has horns like the horns of the wild-ox; With them he gores the peoples, The ends of the earth one and all. These are the myriads of Ephraim, Those are the thousands of Manasseh. (18) And of Zebulun he said: Rejoice, O Zebulun, on your journeys, And Issachar, in your tents. (19) They invite their kin to the mountain, Where they offer sacrifices of success. For they draw from the riches of the sea And the hidden hoards of the sand. (20) And of Gad he said: Blessed be the One who enlarges Gad! Poised is he like a lion To tear off arm and scalp. (21) He chose for himself the best, For there is the portion of the revered chieftain, Where the heads of the people come. He executed יהוה’s judgments And God’s decisions for Israel. (22) And of Dan he said: Dan is a lion’s whelp That leaps forth from Bashan. (23) And of Naphtali he said: O Naphtali, sated with favor And full of יהוה’s blessing, Take possession on the west and south. (24) And of Asher he said: Most blessed of sons be Asher; May he be the favorite of his brothers, May he dip his foot in oil. (25) May your doorbolts be iron and copper, And your security last all your days. (26) O Jeshurun, there is none like God, Riding through the heavens to help you, Through the skies in His majesty. (27) The ancient God is a refuge, A support are the arms everlasting. He drove out the enemy before you By His command: Destroy! (28) Thus Israel dwells in safety, Untroubled is Jacob’s abode, In a land of grain and wine, Under heavens dripping dew. (29) O happy Israel! Who is like you, A people delivered by יהוה, Your protecting Shield, your Sword triumphant! Your enemies shall come cringing before you, And you shall tread on their backs. (1) Moses went up from the steppes of Moab to Mount Nebo, to the summit of Pisgah, opposite Jericho, and יהוה showed him the whole land: Gilead as far as Dan; (2) all Naphtali; the land of Ephraim and Manasseh; the whole land of Judah as far as the Western Sea; (3) the Negeb; and the Plain—the Valley of Jericho, the city of palm trees—as far as Zoar. (4) And יהוה said to him, “This is the land of which I swore to Abraham, Isaac, and Jacob, ‘I will assign it to your offspring.’ I have let you see it with your own eyes, but you shall not cross there.” (5) So Moses the servant of יהוה died there, in the land of Moab, at the command of יהוה. (6) [God] buried him in the valley in the land of Moab, near Beth-peor; and no one knows his burial place to this day. (7) Moses was a hundred and twenty years old when he died; his eyes were undimmed and his vigor unabated. (8) And the Israelites bewailed Moses in the steppes of Moab for thirty days. The period of wailing and mourning for Moses came to an end. (9) Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands upon him; and the Israelites heeded him, doing as יהוה had commanded Moses. (10) Never again did there arise in Israel a prophet like Moses—whom יהוה singled out, face to face, (11) for the various signs and portents that יהוה sent him to display in the land of Egypt, against Pharaoh and all his courtiers and his whole country, (12) and for all the great might and awesome power that Moses displayed before all Israel.

(י) וְלֹא־קָ֨ם נָבִ֥יא ע֛וֹד בְּיִשְׂרָאֵ֖ל כְּמֹשֶׁ֑ה אֲשֶׁר֙ יְדָע֣וֹ יהוה פָּנִ֖ים אֶל־פָּנִֽים׃ (יא) לְכׇל־הָ֨אֹתֹ֜ת וְהַמּוֹפְתִ֗ים אֲשֶׁ֤ר שְׁלָחוֹ֙ יהוה לַעֲשׂ֖וֹת בְּאֶ֣רֶץ מִצְרָ֑יִם לְפַרְעֹ֥ה וּלְכׇל־עֲבָדָ֖יו וּלְכׇל־אַרְצֽוֹ׃ (יב) וּלְכֹל֙ הַיָּ֣ד הַחֲזָקָ֔ה וּלְכֹ֖ל הַמּוֹרָ֣א הַגָּד֑וֹל אֲשֶׁר֙ עָשָׂ֣ה מֹשֶׁ֔ה לְעֵינֵ֖י כׇּל־יִשְׂרָאֵֽל׃

(10) Never again did there arise in Israel a prophet like Moses—whom יהוה singled out, face to face, (11) for the various signs and portents that יהוה sent him to display in the land of Egypt, against Pharaoh and all his courtiers and his whole country, (12) and for all the great might and awesome power that Moses displayed before all Israel.

(ג)לעיני כל ישראל. שֶׁנְּשָׂאוֹ לִבּוֹ לִשְׁבֹּר הַלּוּחוֹת לְעֵינֵיהֶם שֶׁנֶּאֱמַר "וָאֲשַׁבְּרֵם לְעֵינֵיכֶם" (דברים ט') וְהִסְכִּימָה דַעַת הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַעְתּוֹ, שֶׁנֶּאֱמַר "אֲשֶׁר שִׁבַּרְתָּ" (שמות ל"ד) — יִישַׁר כֹּחֲךָ שֶׁשִּׁבַּרְתָּ:

(3) לעיני כל ישראל [WHICH MOSES SHOWED] BEFORE THE EYES OF ALL ISRAEL — This refers to the fact that his heart inspired him to shatter the Tablets before their eyes, as it is said, (Deuteronomy 9:17) “And I broke them before your eyes” (Sifrei Devarim 357:45), and the opinion of the Holy One, blessed be He, regarding this action agreed with his opinion, as it is stated that God said of the Tablets, (Exodus 34:1) אשר שברת "Which you have broken", [which implies] "May your strength be fitting (יישר; an expression of thanks and congratulation) because you have broken them" (Yevamot 62a; Shabbat 87a).

Rabbi Tali Adler's teaching on V'zot HaBracha (from Hadar)
Commenting on the final verse of the Torah which talks about Moshe’s accomplishments, Rashi assigns each clause a specific event from Moshe’s life. “The mighty hand” becomes the moment when Moshe received the luhot, “the great terror” the many miracles he performed in the desert. These are among the greatest moments of Moshe’s life; it makes sense that the Torah might choose to reference them in its final eulogy for Moshe.
The Torah’s final words, “in the sight of all of Israel,” however, describe, in Rashi’s reading, a very different sort of event: the moment that Moshe smashes the luhot at the foot of Sinai.
Why would the Torah choose to commemorate that moment in its final words? Because according to Rashi and the talmudic tradition he draws from, that moment which we so often read as a tragedy is, in fact, a moment that God affirms as an appropriate choice.
The talmudic statement that Rashi’s final comment draws from explains that God approves of Moshe’s decision to smash the luhot because, in some way, even as it shatters Torah, it also affirms and “establishes” it:
תלמוד בבלי מנחות צט
.אמר ריש לקיש: פעמים שביטולה של תורה זהו יסודה, דכתיב: "אשר שברת" (שמות לד, א) – אמר לו הקב"ה למשה: יישר כחך ששברת
. Talmud Bavli Menahot 99a
Reish Lakish said: There are times when the negation of Torah is its foundation, as it says, “that you shattered”—God said to Moshe, “Well done that you shattered.”
How does Moshe’s choice to shatter the luhot also, in some way, establish Torah?
The Sefat Emet1 explains that by shattering the luhot, which were no longer appropriate for the Jewish people, Moshe allows us to receive the second:
שפת אמת מנחות צט.פעמים ביטולה של תורה זהו יסודה
… ויותר נראה לפרש דכתיב: ואכתוב על הלוחות כו' הראשונים אשר שברת יישר כוחך, פירוש: ע"י ששיבר הראשונים ניתן להם השניות. ואילו לא שיברם לא היה נותן השניות ואל הראשונות לא היו ראוין ע"י החטא. נמצא שע"י ששיברן נשאר לנו השניות.
Sefat Emet on Menahot 99a
There are times when the negation of the Torah is its foundation… meaning that through the breaking of the first, the second were given to them. And if he had not broken them the second ones would not have been given, and they would not have been worthy of the originals because of the sin. Therefore, it is through the shattering of the originals that we have the second.
Every time we finish the Torah, we experience a shattering. Reading is not simply a matter of written words. It is a union of human being and text. It is breath from a particular body, at a particular moment in time, given form. The Torah itself, as a physical object, will still be there the next time we come to it, but we will never again be the people we are at this moment. Our concerns, our hopes, our loves and fears will be different. The questions we bring to Torah will be different. The Torah, then, in the way it is brought to life through the union of human voice and word, will never exist again as it does now. When we finish the final word, we shatter the Torah we created that year, knowing its pieces will never be put together again.
In his final words on the Torah, Rashi affirms the experience of that shattering, but also offers hope: God approves of what we are about to do. We must shatter the Torah we have created this year. As the Sefat Emet states about the first luhot, the Torah we have created over the past year is no longer appropriate for us. We have changed: we are not the people we were last Tishrei. And in order to move forward, to receive the new luhot, the ones that are appropriate who we are now, we must allow ourselves to shatter what came before.
But even though we shatter the Torah as it was in order to move forward to the Torah of the coming year, the Torah as it must be now, we still carry remnants of the past year’s Torah with us. Like the shards of the first luhot which were carried side by side with the whole, second set of luhot in the aron, remnants of the Torah of the past year remain with us. We may never be able to access it as immediately, as urgently, as we did when we created it the first time, when it was still whole. But it does not vanish. Its pieces remain with us, side by side with the new Torah we create now.
Each of us is an aron. Within us are the shattered pieces not of one set of luhot, but of a lifetime’s. Next to the shard of a child’s halting reading of her first Rashi lies a jagged piece of the laws of childbirth read by a grown woman during her first pregnancy. In another corner, perhaps, is the memory of an uncle’s introduction of Nechama Leibowitz at a Shabbat table when she was eight, and there, tiny but glinting, a remnant of her father’s comments about the Zohar.In the middle, among the shards, is a whole set of luhot, still small. It contains questions she still does not know how to articulate, texts still only partially parsed. Day by day, week by week, it grows. No one knows yet the Torah it might have to offer.
Let us begin.