Parashat VeZot HaBerakha

The Mystery of Moses' Death

In the last Parasha of the Torah, Moses' death presents us with a paradox. God shows Moses not merely the physical landscape of the Promised Land, but the entire sweep of Jewish history—its glories and its devastations, its spiritual heights and its darkest moments (Mekhilta, Beshallah 2). Yet Moses dies alone, and his death remains shrouded in mystery. The sages teach us that Moses was like "a fish that leaves the sea and walks on dry land" (see Zohar, Balak 187–188). He lived among us in this reality, yet his essential being belonged to an entirely different realm. His death, therefore, was not truly death as we understand it. As Maimonides elegantly explains in his introduction to Commentary on the Mishna , Moses' passing was "his death for us, since he was lost to us, but life for him, in that he was elevated to Him." Moses did not cease to exist; he merely departed from our plane of existence and returned to his own.

The Torah's account emphasizes the extraordinary nature of Moses' passing. The Torah inplies that God Himself buried Moses, making even his burial a supernatural event, one of those physical creations that exists at the boundary between the material and spiritual worlds. Unlike ordinary human death, which comes through bodily decline, Moses died while still in full vigor: "his eyes had not dimmed and his vigor had not departed" (Deut. 34:7).  This was not death through deterioration but histalkut—an ascent, a lifting up to a higher realm. The sages daringly declare that "Moses our Master did not die; rather, he ascended and is serving on high"(Sota 13b).   This is not metaphor but theological reality: Moses transcended the limitations of physical existence while remaining eternally present in the spiritual service of the Divine.

The conclusion of the Torah establishes what Maimonides counts among the fundamental principles of Jewish faith: Moses' prophecy stands alone, unprecedented and unrepeatable. There never was and never will be a prophet like Moses. His word is the final, definitive transmission of God's communication to humanity. The sages capture this unique status in words so audacious we would scarcely believe them had they not pronounced them: "From the middle of his body downward, he was a man; from the middle upward, he was of God" (Deuteronomy Rabba 11:4). Moses embodied the meeting point between the human and the divine, between earth and heaven. His life's work and his death together form the seal upon God's revelation—complete, perfect, and eternal.

This week's Parasha is dedicated in memory of Chaya Sara bat Chaim Hillel Even-Israel z"l,  wife of Rav Adin who passed away on the 6th of Tishrei (28.09.25). As we conclude and begin the Torah anew, we honor her memory and her life which exemplified devotion and partnership. Through her steadfast support of Rabbi Steinsaltz's life work, she became a partner in bringing Torah wisdom to the world—may her memory be a blessing and her legacy continue through all who study these teachings.

Questions to Contemplate

The Torah ends with death—Moses' mysterious departure from this world—and immediately restarts with the ultimate act of creation. What is the relationship between these two moments? Does the Torah suggest that every ending contains within it the seeds of new creation, that even death is not finality but transformation? How does Moses' histalkut, his ascent rather than his demise, mirror the way we "ascend" back to the beginning of the Torah cycle rather than simply stopping?