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How can we break the vicious cycle of sin and repentance? The Midrash on "Vayelech Moshe" reveals that Moshe's final act was showing each Jew their unique ability (their "shem"). True criticism means empowering people by revealing what void they alone can fill. This was the moment Jews transitioned from dependence on Moshe's direct prophecy to taking responsibility for Torah (תורה) themselves.
Rabbi Zweig addresses a fundamental problem many face during the High Holidays: the seemingly endless cycle of sin, repentance, and sin again. How can we genuinely change when year after year we make the same resolutions and break them? Is there a way to break free from this pattern? The shiur explores a cryptic Midrash on Parshas Vayelech. When the Torah (תורה) states "Vayelech Moshe" (Moshe went), it doesn't specify where he went. The Midrash explains that "Vayelech" is itself a language of criticism (tochacha), and that Moshe went to his tent—a place of both study and repentance. Yet the verse that follows contains no apparent criticism: Moshe merely states he is 120 years old, can no longer "go out and come in," and will not cross the Jordan. Where is the criticism?
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Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Vayelech
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