Moses knows this is his last day, and he does not ask for one hour alone.
Ha’azinu opens with him addressing not his family, not his closest disciples, but the heavens and the earth themselves: “Give ear, O heavens, and I will speak; and let the earth hear the words of my mouth” (Deuteronomy 32:1). The parsha takes its name from that first word, ha’azinu, “give ear.” After forty years leading a people out of slavery and through the wilderness, and on the day he will die without ever entering the land he spent his life walking toward, Moses does not turn inward. He turns outward and asks the whole of creation to listen.
That question continues to dog me. What is left to do, on your very last day, except finish the work?
There is no time for anything else. No mountain to climb for a private reckoning, no quiet reflection meant only for himself. Moses uses what remains of his life exactly as he used all of it, in service to the people he is about to leave behind. The tradition knew this. Rabbi Eliezer taught, “Repent one day before your death” (Pirkei Avot 2:15). His students asked the obvious question: who knows the day of their death? He answered that this was exactly the point. Since we don’t know, we should live each day as though it might be that one (Babylonian Talmud, Shabbat 153a). Moses is living this teaching on the one day he knows for certain is his last.
Most of us don’t have that certainty. I do not know whether this is merciful or cruel, but it is human life.
I often use a passage when I officiate a funeral. Death will come, and we cannot enter into judgment with it. Our question, why, will go unanswered. We rob death of its ultimate victory by living our lives so that when death comes, it takes us from a world where one corner is a little better because we were there. These thoughts do not give us an answer, but they refuse to let the unanswered why be the last word. And for the bereaved, they offer comfort for a loved one who is now but a precious memory.
That, I think, is what Moses is doing on this last day. He has his own unanswered why. After everything, he will not cross into the land, and Ha’azinu does not resolve that grievance for him. He is resigned to his fate and doesn’t spend his final hours arguing the verdict. He spends them making sure the corner of the world he’s standing in, the people in front of him, are a little better for having had him.
Rosh Hashanah asks us to imagine our names being written, and Yom Kippur asks us to imagine them sealed, v’chotveinu b’sefer hachayim, inscribing us in the book of life. We ask for more time in the very season that reminds us we won’t have unlimited time. We know we’re mortal. We ask anyway. I don’t think that’s a contradiction so much as an act of honesty. Wanting more life and knowing its limits turn out to be the same posture, not two different ones.
Could I live even one day, let alone a whole year, with Moses’ clarity? Probably not, but I would like to try.
The hope of these Ten Days isn’t that we become Moses. On his last day, we’re handed a smaller, answerable question in place of the one none of us can answer. Not why. Just this: whose corner of the world got a little better because we were standing in it this year. Who we sheltered. Who we listened for. Who heard us say, this year, give ear.
G’mar chatima tova. May we be sealed for a good year, and may we spend it the way Moses spent his last one.
I acknowledge AI (Claude, Gemini, and Grammarly), in developing this essay.
in its glory or material accomplishments, but in its meaning and human connection. It is in the choices I make today and the things I do now, that will determine whether I reach the goal of a life well-lived.
