[Par-lite] for Parshat Haazinu - shiur #2
Menachem Leibtag
tsc at bezeqint.net
Wed Sep 23 05:17:21 EDT 2009
**********************************************************
***
THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
**********************************************************
***
for PARSHAT HA'AZINU - 3 mini- shiurim
Shiur #1 - MOSHE RABEINU'S LAST DAY
Parshat Vayelech opens with Moshe's farewell to
Bnei Yisrael, in which he informs them that he will soon
die and reassures them that Yehoshua will take over and
fulfill what God had promised (see 31:1-6). The opening
pasuk of the parsha baffled the commentators:
"Va'yelech Moshe - and Moshe WENT, and spoke these things
to Bnei Yisrael..." (31:1)
Where did Moshe go? Where was he coming from?
Most commentators suggest that for his final farewell,
Moshe left his own tent and 'went' from tribe to tribe to
comfort each shevet individually. [See Ramban, Chizkuni, &
Ibn Ezra.]
Ibn Ezra adds a very interesting insight to this
interpretation. He understands that while Moshe visited
each shevet to bid farewell, he gave each tribe their
individual blessing, i.e. the blessing recorded later in
Parshat V'zot Ha'bracha (33:1-29). [See Ibn Ezra on 31:1
inside!]
If Ibn Ezra is correct, then SHIRAT HA'AZINU
becomes the final message of Chumash! This interpretation
is supported by the final psukim of Parshat Ha'azinu,
where God commands Moshe to ascend Har Nevo to die (see
32:48-52), which, chronologically, must be the last
narrative of Chumash.
[See also Ramban on 31:24-26. Even though Ramban disagrees
with Ibn Ezra with regard to the actual sequence of
events, V'ZOT HABRACHA is still not Moshe's final message
to Bnei Yisrael. It is merely his final blessing. The
closing 'charge to Am Yisrael' of Chumash is definitely
Shirat Ha'azinu, even though Moshe may have administered
his blessings to the tribes later on that day.]
This observation can provide us with a better
appreciation of the final events of Sefer Devarim. After
Moshe Rabeinu completed his speeches [i.e. the main speech
of mitzvot/ chapters 5->26, and the "tochacha"/
chapters.27->30], Chumash concludes with two mitzvot that
guarantee the continuity of Am Yisrael.
1) HAKHEL (31:7-13)
2) SHIRAT HA'AZINU (31:14->32:47)
[Note that both these sections include the writing of the
Torah, see 31:9 & 31:24-26!]
Let's explain:
After introducing Yehoshua as his successor
(31:1-8), Moshe gives the written Torah to the KOHANIM and
the elders (31:9), charging them with the responsibility
of continuing what Moshe had begun - i.e. teaching this
Torah to the entire nation. As we explained in last
week's shiur, the mitzvah of HAKHEL is added in order to
'relive' the SINAI experience every seven years.
Note the conclusion of this unit:
"And the children, who do not yet know, will listen and
learn to fear God all the days that you LIVE on THE LAND
THAT YOU ARE NOW CROSSING THE JORDAN TO INHERIT." (31:13)
A similar conclusion closes SHIRAT HA'AZINU:
"For this is not an empty thing, for it is your life, and
by keeping this, you will LIVE many years on THE LAND THAT
YOU ARE NOW CROSSING THE JORDAN TO INHERIT." (See 32:47
and its context.)
Certainly, the teaching of the Torah guarantees
the continuity of Am Yisrael; but wherein lies the
importance of SHIRAT HA'AZINU?
As we explained in Sefer Breishit, God has set a
goal for the Jewish people: to become a nation that abides
by His Torah and represents Him by serving as His chosen
nation. This stature of a special nation entails not only
privileges, but, even more so, responsibility. Therefore,
to assure that Bnei Yisrael will keep His laws, it becomes
necessary to punish them should they disobey and not
fulfill that destiny. [That's what the "tochacha" is all
about.]
The fact that God's covenant with Bnei Yisrael
necessarily includes divine punishment creates an
intriguing predicament. Specifically because of our status
as His special nation, our plight becomes worse than other
nations (see Amos 3:1-2!). When misunderstood, this can
lead to a very dangerous conclusion. Instead of
understanding punishment as a divine call for "teshuva,"
Am Yisrael may perceive it as proof that they are no
longer chosen, and hence no longer bound by God's
covenant. When things go bad, they will blame God rather
than themselves. For example:
"The ROCK (the Lord)- His deeds are perfect, His ways are
just, a faithful God, never false, He is true and upright,
[but] SHICHET LO, LOA BANAV MUMAM... - Do you attribute
the bad to Him? No! It is His children who are at fault, a
crooked and perverse generation. Do you blame God for
this, o dull and witless people? Is not He the Father who
created you? He made you and fashioned you!" (loose
translation of 32:4-6).
As SHIRAT HA'AZINU continues, God predicts the
inevitable outcome of Bnei Yisrael's settlement in the
land. They will become affluent and forget Him (see
32:15). He, in turn, will punish them or hide His face
from them, but they will fail to recognize the reason
behind their punishment (see 32:16-26). That is why we
need the SHIRA. SHIRAT HAAZINU reminds us not only of God,
but also of WHY we are chosen, that our stature and
accompanying responsibilities remain applicable even when
our situation is far from ideal. "ZCHOR Y'MOT OLAM..." -
Remember, learn from your history... (see 32:7-13). God
tells us how to relate to Him in trying times. If we
remember WHY we were chosen, for WHAT PURPOSE, then we
will understand why we have been punished. Hopefully,
those thoughts will steer Am Yisrael back onto the proper
path.
Finally, even should we not repent, ultimately God
will redeem us (see 32:27-29), but once again, only so
that we recognize our purpose. If not, then the awful
process of punishment will start all over again.
This is how SHIRAT HA'AZINU guarantees the
continuity of Am Yisrael. It is an eternal cry not only
for TESHUVA, but also for the recognition of our purpose,
and hence, it reminds us of the reason for both our reward
and our punishment.
==========
Shiur #2: THE FIVE SONGS IN TANACH
"Shirat Ha'azinu" is one of five 'songs' found in
the Tanach. We begin this section by demonstrating that
each song marks the end of an important time period. As we
will see, this analysis can greatly enhance our
appreciation of "Shirat Ha'azinu."
THE FIVE 'SONGS'
For the purpose of this shiur, a 'song' is defined
as a parsha in Tanach written on the Torah scroll in a
special pattern.
Two songs, Ha'azinu and Yehoshua, exhibit the
pattern of:
-- --
-- --
-- -- (pattern A)
Three others: ha'Yam, Devorah, & David, exhibit the
pattern of:
-- --
--
-- --
--
-- -- (pattern B)
The following table summarizes these five songs
and the respective time period that each one concludes:
SOURCE SONG TIME PERIOD
====== ====
===========
Shmot 15:1 19 "Shirat ha'Yam" Yetziat Mitzraim
(the Exodus)
Devarim 32:1 43 "Shirat Ha'azinu" Bnei Yisrael in
the desert
Yehoshua 12:1 24 "Shirat Yehoshua" Defeat of the 31 kings
Shoftim 5:1 31 "Shirat Devorah" Complete conquest
of north
Shm.II 22:1 51 "Shirat David"
Establishing the Monarchy
Although all five songs mark the conclusion of
certain time periods, it appears that the songs following
pattern A, i.e. Shirat Ha'azinu and Yehoshua, mark the end
of historical periods which fell short of their original
expectations. On the other hand, the songs following
pattern B - Shirat ha'Yam, Devorah, & David - relate to
more ideal situations.
One could suggest that the structure of these two
patterns reflects this distinction: 'pattern B' reflects a
'stable' existence, while 'pattern A' symbolizes a more
'shaky' reality.
YEHOSHUA IN CONTRAST TO DEVORAH
Even though Yehoshua conquered the entire land,
his conquest was far from complete. The simplest proof is
the psukim immediately following this "shira":
"And Yehoshua had become old, and God said to him, you
have grown old, but there is MUCH MORE LAND which needs to
be conquered"
(See Yehoshua 13:1 5. See also
18:1 3,23:1 16).
Even though the tribes of Yehuda and Yosef were
successful in their conquest, the remaining tribes who
were to settle in Eretz Canaan (see Yehoshua 18:1-6) had
not captured their respective areas.
The primary area not conquered at that time
centered around EMEK YIZRAEL (the Jezreel Valley), which
sat on the major trade route from Egypt to Mesopotamia. It
was not until the time of Devorah that the area was
finally conquered, through the joint effort of the
surrounding tribes. In the war of Barak and Devorah in
Emek Yizrael, Israel's enemies in the north were defeated,
thus geographically uniting the twelve tribes.
This explains the importance of SHIRAT DEVORAH and
why it is written according to pattern B.
Later, during the time of the Judges, Israel lost
control of this area. Only during the period of David did
this area come back under Jewish control. David expanded
his sphere of occupation to the north, east, and south,
thus creating a political environment characterized by a
stable monarchy and secure borders. His song - SHIRAT
DAVID - also follows pattern B, as it thanks God for His
assistance in achieving the most complete conquest of
Eretz Canaan.
SHIRAT HA'YAM AND SHIRAT HA'AZINU
We now turn our focus to the distinction between
the two 'songs' found in Chumash - Shirat Ha'Yam and
Shirat Ha'azinu.
Shirat Ha'Yam marks not only the completion of the
Exodus, but also our total independence from Egypt. Recall
that Bnei Yisrael were granted permission to leave Egypt
just for a few days in order to worship their God in the
desert (see Shmot 12:31-2). Therefore, when Pharaoh drove
them from his land after "makat b'chorot," he expected
them to return after just a few days. Thus, only after
"kriyat Yam Suf" did Bnei Yisrael achieve TOTAL freedom.
Hence, Shirat Ha'Yam marks the conclusion of the
first stage of the redemption process, as promised in Brit
Bein Ha'btarim (see Breishit 15:13-20).
The generation of the desert, after receiving the
Torah, should have conquered the Land within the first
year. Had this come true, i.e. had Bnei Yisrael not
sinned, then the next "shira" should have been the idyllic
one - that of the conquest of the Promised Land with Moshe
as their leader. Instead, that generation and the next
consistently angered Hashem. Forty years later, as Bnei
Yisrael finally prepare to enter the Land, their situation
remained far from the ideal. Therefore, the ideal "shira"
that should have been sung is now 'replaced' with a more
'realistic' one - "Shirat Ha'azinu," tailored to God's
pessimistic forecast of what will happen after Bnei
Yisrael enter the Land.
We can now better understand the psukim towards
the end of Parshat Va'yelech which introduce this "Shira":
"...God told Moshe, you will soon die, and this Nation
will go astray after the foreign gods in their midst, in
the land that they are about to enter. They will forsake
Me and break My covenant that I made with them.
Then My anger will flare up at them, and I will
abandon them ('hester panim')... then they shall say:
'Surely, it is because God is not in our midst that these
evils have befallen us'...
Therefore, write down this 'shira' and teach it to
the people... in order that this 'shira' may be My witness
against the Nation, when I bring them into the Land....
For I know the very nature of this people (the way they
will act) even before I bring them into the Land..."
(Devarim 31:16 21)
Moshe later repeats this pessimistic prognosis to
the people, prior to teaching them this song:
"[Moshe charged the Leviim, saying... ] Gather for me all
the leaders, and I will speak to them these words... For I
know that after I die you will act wickedly and leave the
path which I have commanded you. Misfortune will thus
befall you in later generations, because your evil actions
will anger God. Moshe then recited this "shira" to the
entire congregation..." (See Devarim 31:28 30)
Thus, the period of the 'forty years in the
desert' ends on a very tragic note. It appears inevitable
that Bnei Yisrael will fail to meet the challenge of
establishing God's model nation in the Land. Despite this
bleak forecast, "Shirat Ha'azinu" remains as an eternal
reminder for Bnei Yisrael that the time will ultimately
come, should they perform proper teshuva, when a new song
will be sung ["v'nomar l'fanav SHIRA CHADASHA..."], a song
of praise and recognition of God as the source of our
victory, a song similar to "shirat David."
================
Shiur #3 - The witnesses - 'SHAMAYIM VA'ARETZ'
In its preface, "shirat Ha'azinu" calls upon
shamayim va-aretz ['heaven & earth'] to bear witness. On
the one hand, the very mention of this 'Biblical duo'
beautifully ties together the end of Sefer Devarim with
the very beginning of Sefer Breishit.
In the following shiur, we discuss how the mention of
"shamayim v'aretz" may also relate to a very interesting
relationship between this song and a very basic theme of
Chumash.
INTRODUCTION
Already in the introduction to shirat Ha'azinu
(back in Parshat Vayelech), we find the mention 'shamayim
va-aretz', as Moshe calls upon them to serve witness:
"Gather to Me all the elders of your tribes that I may
speak these words to them, and that I may call shamayim
va-aretz to testify..." (see 31:28-29 / note also 30:19).
Therefore, it should come as no surprise that we
find their mention at the very beginning of the song:
"Ha'azinu ha-shamayim va-adabera, ve-tishma ha-aretz imrei
fi." - Listen heaven, and I will speak, and the aretz
should hear the words of my mouth (see 32:1).
But why are specifically 'heaven and earth'
summoned as witnesses? Although the answer may seem
obvious at first, as we will see, there may be far more
here than first meets the eye.
RASHI'S APPROACH
Rashi quotes the two classic answers, based on two
Midrashim (Sifrei 306 and Tanchuma 1):
1) An eternal witness:
Heaven and earth exist forever and can thus serve as
eternal witnesses. Whereas Moshe himself is mortal, he
must summon the everlasting forces of nature as his
witnesses. (See also Ibn Ezra.)
2) An agent of enforcement:
As explained in Devarim 11:13-17, 'heaven and earth' will
reward Bnei Yisrael with adequate rainfall and plenty
should they follow God's covenant, and punish them with
drought should they disobey. (See also Rashbam.)
In truth, these two answers are not mutually
exclusive. They provide a 'double reason' for God's
choice of "shamayim va-aretz": not only do they provide
eternal testimony, but they also help enforce the
covenant.
Nevertheless, according to other commentators,
these reasons alone do not suffice. We will now note how
both Ramban and Ibn Ezra provide additional comments on
this pasuk that point us back to Sefer Breishit.
BACK TO BREISHIT
Ramban begins his commentary by agreeing with the
first reason brought down by Rashi [i.e. everlasting
witnesses], and even offers additional proof from a
similar incident - where Yehoshua designates a stone as an
eternal witness to a covenant (see Yehoshua 24:25-28).
However, afterward he adds a very interesting comment:
"... these are the original shamayim and aretz that are
first mentioned in Breishit. Since they are entering into
a covenant with Israel, they are told to listen..."
(Ramban 32:1)
[Note how Ramban refers to this approach as 'al derech
ha-emet' [lit. 'by way of the truth'], as opposed to his
assessment of his first peirush, as 'al derech ha-pshat'
[lit. 'by way of the simple meaning of the text']. We
find this expression al derech ha-emet- quite often
throughout the Ramban's commentary, usually when he hints
to a much deeper reason for why the Torah chooses a
specific phrase, one which relates to a more general theme
in Chumash. (See Ramban's introduction to Chumash.)]
Here we find that Ramban 'hints' to a thematic
connection between shirat Ha'azinu and Bereishit, even
though he does not explain the reason or significance
behind this relationship.
Though somewhat obscure, a connection between
Ha'azinu and the beginning of Chumash appears in the
comments of Ibn Ezra, as well. First, he quotes Rav
Sa'adia Gaon's suggestion that shamayim refers to the
'angels in heaven' and aretz to 'men on earth.' He then
continues:
"... or the testimony [refers to] the rain that will come
from heaven, and earth that will give [the earth's]
produce. But what seems most correct to me is that they
both exist forever [reason (1) above], and I have earlier
alluded to the fact that the neshama (of man) is in the
middle - between above and below..." (see Ibn Ezra 32:1).
What exactly Ibn Ezra has in mind is far from
clear. However, it appears to be an allusion to his
lengthy commentary on Breishit 1:26, where he explains the
meaning of God's creation of man 'be-tzelem Elokim'.
Following this 'lead' alluded to by both Ibn Ezra
and Ramban, we will explore a possible thematic connection
(on a 'pshat level') between the shamayim va-aretz in the
first pasuk of shirat Ha'azinu and the shamayim va-aretz
in the first pasuk of Chumash.
A 'PROSECUTOR' OR A 'REMINDER'?
As we explained earlier, both explanations quoted
by Rashi personify shamayim and aretz, treating them as
actual witnesses who will enforce the covenant. This
understanding implies that the purpose of this summons to
shamayim va-aretz is to frighten Bnei Yisrael, so that
they realize that 'someone' is always there watching
should they break the covenant.
However, one could suggest a different function of
shamayim va-aretz, based on an earlier instance in Sefer
Devarim, where Moshe Rabbeinu summoned shamayim va-aretz
to witness his final charge to Bnei Yisrael at the
conclusion of his 'finale' speech:
"I call upon the shamayim and the aretz as witnesses
today, for I am presenting the choice between life and
death - the blessing or the curse - and you should choose
life..." (see 30:19 & its context).
Commenting on this pasuk, Rashi offers a beautiful
explanation. After first identifying their function as
'eternal witnesses,' Rashi then cites a different
explanation, based on the Midrash:
"Hashem tells Bnei Yisrael: look at the shamayim that I
created to serve you - do they ever change from their
regular pattern? Look at the aretz that I created to
serve you..."
According to this second interpretation, the
shamayim and aretz are not personified; they take no
active role. Instead, the pasuk calls upon Am Yisrael, to
act! They must look at and contemplate the shamayim
va-aretz, who now serve as a constant reminders to man,
and thereby help him find purpose in God's creation.
In other words, God's selection of shamayim and
aretz to witness the covenant is not in order to 'scare'
us, but rather to 'teach' us that just as there is a
purpose for God's creation of heaven and earth, so too
there is a purpose for His covenant with Am Yisrael.
[See also Ramban on Breishit 6:18, in his peirush of the
word "brit", where he adds al derech ha-emet that brit is
connected to 'briya'. In other words, God's covenant with
Noach directly relates to the very purpose of His
Creation.]
This Midrash raises the fundamental question
concerning the conclusions that man should reach when he
contemplates the very existence of 'heaven and earth'?
What does man see in nature - pure coincidence? Or
possibly the work of many gods (with a delicate balance
between their conflicting powers)? Are these 'forces'
beyond human comprehension, or does man perceive an
organized universe created by One God - for a definite
purpose?
It is precisely this question that the first two
chapters of Sefer Breishit attempt to answer. They teach
us that what we perceive as nature - i.e. shamayim
va-aretz and all their hosts (see 1:1, 2:1 & 2:4) - is a
willful act of God. Man, the pinnacle of God's creation,
was charged to both serve God (see 2:15) and to rule over
nature (see 1:28).
At the same time, however, it is precisely
shamayim va-aretz that may cause man to arrive at the
exact opposite conclusion. He may indeed perceive
Creation as an act of God, but the vast abyss separating
shamayim and aretz seems too wide to bridge. Indeed, God
is in heaven - but man remains on earth, with no means by
which to connect to the heavens. God may exist, but there
may be no 'hashgacha' [divine providence]. Even though
man may perceive and recognize divine Creation, he can
still question how that Creator relates to his own daily
life.
The Torah provides the answer, presenting the
'prophetic history' of God's relationship with man,
himself a 'mixture' of shamayim and aretz (see 2:4-10,
note 'neshama' / this may be what Ibn Ezra is referring to
in his commentary to Devarim 32:1). Each brit found in
Chumash exemplifies this relationship.
In fact, we find a similar use of the words
'shamayim va-aretz' in relation to events that took place
when the Torah was given - at Matan Torah - the most
intense 'brit' between God and Am Yisrael:
"From the shamayim He made his voice heard... and on the
aretz He showed you His great fire, and you heard his
words from that fire..." (see Devarim 4:36. The beginning
of that parshia - 4:26 - is the first time we find
shamayim and aretz as witnesses! Find the other parallels
between chapters 4 and 30-31.)
HASHGACHA
We may now, therefore, suggest an additional
reason for God's invocation of shamayim and aretz to
witness the covenant. Let's return to the psukim in
Parshat Vayelech that outline the reason for shirat
Ha'azinu:
"... and they will leave Me, and I will hide My face from
them, and terrible things will befall them, and they will
say on that day - it is because God is not in our midst
that these terrible things have happened. But I will
continue to hide My face... Therefore, write down this
shira... and teach it to Bnei Yisrael in order that it be
a witness for Bnei Yisrael..." (see 31:16-19).
God here threatens 'hester panim' - hiding His
face, the most severe punishment Bnei Yisrael can
experience. This dreadful reality raises a critical
theological question: how can Bnei Yisrael find God if He
seems to pay no attention to them? God's answer to this
question is the shira. God expects Am Yisrael to find Him
by contemplating their history and the reason for their
existence. Even when God appears to conceal Himself, He
continues to guide our fate - like a parent who 'punishes'
a child by ignoring him. The parent does so not because
he doesn't care, but rather to educate the child so that
he'll come to realize on his own the importance of
parents.
The same 'self-taught' lesson that shirat Ha'azinu
demands of us (see 32:7) may be the lesson of the opening
pasuk in particular. Shamayim and aretz are summoned as
witnesses to help us recognize God's hashgacha, even when
it appears to be hiding from us.
[Iy"h, in our shiur on Parshat Breishit we will discuss
the meaning of raki'a - created on the second day, that
appears to divide between shamayim va-aretz (note the
absence of 'ki-tov' on that day). Similarly, in our study
of Sukkot, we will discuss how the s'chach, which divides
between our sukka on the aretz and the shamayim above, yet
needs to remain partially open - so that we can still 'see
the stars'!]
As you study shirat Ha'azinu, note how this theme
of historical perspective emerges as a primary topic.
Furthermore, note how it demands that we contemplate not
only nature, but even more so - historical events - as it
provides an eternal guide for the pattern of God's dynamic
relationship with His people.
shabbat shalom,
menachem
-------------- next part --------------
A non-text attachment was scrubbed...
Name: haaz2.pdf
Type: application/pdf
Size: 38660 bytes
Desc: not available
Url : http://mail.atlchai.org/pipermail/par-lite/attachments/20090923/2a5f0408/attachment-0001.pdf
More information about the Par-lite
mailing list