<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.0 Transitional//EN">
<HTML><HEAD>
<META http-equiv=Content-Type content="text/html; charset=us-ascii">
<META content="MSHTML 6.00.2900.2963" name=GENERATOR></HEAD>
<BODY>
<DIV><FONT face=Arial
size=2>*************************************************************<BR>
THE TANACH STUDY CENTER [http://www.tanach.org]<BR> In Memory of
Rabbi Abraham Leibtag<BR> Shiurim in Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>PARSHAT HA'AZINU - Part One<BR>The song and
its message</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Who's to blame when something goes
wrong?<BR> In regard to tragedy that befalls the people of Israel, Parshat
Ha'azinu offers a very bold, yet fundamental answer. <BR> In the
following shiur, we will study the introduction to 'shirat Ha'azinu' (found at
the end of Parshat Vayelech) to show how it can help us understand what that
song is 'all about'. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>INTRODUCTION<BR> Even though the words of
shirat Ha'azinu are quite difficult to translate, its overall theme and purpose
is quite easy to decipher. To do so, our shiur will first discuss the
interesting introduction to this 'song' - which explains not only its purpose,
but also the important questions that it is supposed to answer. Then, we
will show how the 'shira' follows this theme, and answers those
questions.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>THE INTRO IN PARSHAT VAYELECH<BR> At the
conclusion of Parshat Vayelech we find a new 'parshia' that begins in
31:14. [Before continuing, it is recommended that you first quickly review
that entire section, i.e. 31:14-30.]<BR> This section begins with a rather
depressing prediction, as God summons Moshe and Yehoshua to the 'ohel mo'ed', to
inform them that Yehoshua (and whoever may take leadership afterward) can
'expect the worst':<BR>"And God said to Moshe, you will soon die, but this
nation may thereupon go astray after strange gods of the land... and they will
leave Me and [hence] break My covenant... Then [therefore] on that day I
will kindle My anger against them, and I will [appear to] abandon them, and hide
My face from them, and many terrible things and tragedies will befall them, and
they will say on that day, surely - it is because God is not in our midst that
these evils have befallen us" (see 31:14-17).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Even though God does not want this to happen,
He appears to be quite sure that this scenario is inevitable. [God's
experience with Bnei Yisrael over the last forty years in the desert may have
led to this conclusion.]<BR> However, the purpose of God's statement is not
simply to depress Moshe and Yehoshua. Rather, it is to provide Am Yisrael
with the necessary 'tool' that will help them cope (and properly respond) should
such a situation arise. To prove this, simply read the next two psukim,
noting how this introduction to the shira continues:<BR>"And I will hide My face
from them, for they have done evil and turned to other gods.<BR> Therefore
- write down this shira [song] and teach it to Bnei Yisrael... in order that
this poem be My witness against the people of Israel - for when I bring them to
the land flowing with milk & honey, as I swore to their forefathers, and
they will eat and become satiated and grow fat - and will then turn to other
gods and worship them, hence breaking My convenant."<BR> Then, when these
terrible things befall them, this song shall confront them as a witness, for it
shall never be forgotten from their offspring - for I know their yetzer [evil
inclinations], even before I bring them into the land..." (see
31:19-21).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on this introduction, we now know what
to expect from shirat Ha'azinu. However, to fully appreciate its purpose,
we must return to a key pasuk in this introduction (31:17), whose meaning (at
first glance) appears to be unclear. </FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>WHO'S TO BLAME?<BR> Recall how God not only
'predicted' how Bnei Yisrael will stray after other gods, He also foresaw how
they would react:<BR>"And I will kindle My anger against them on that day [i.e.
at that time] and leave them, for I will hide My face from them, and terrible
things will befall them - and they will say on that day [at that time] - it is
because God is not in our midst that these evils have befallen us"
(31:17).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> At first glance, the meaning of (Bnei
Yisrael's response) : "it is because God is not in our midst" - is not
clear. Are Bnei Yisrael blaming God for these terrible events, or are they
blaming themselves! In other words, does their statement reflect a sense
of:<BR>* remorse ['teshuva'], understanding that they are at blame for they have
left God. <BR>or, <BR>* anger with God - blaming Him for abandoning
His people. <BR>[See Seforno.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> However, the answer to this question lies in
the next pasuk:<BR>"But I will hide My face from them, for they have done evil
and turned to other gods" (31:18).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> God's insistence that He will continue
to hide His face from them implies that Bnei Yisrael statement in 31:17
reflected their anger with God (and not their remorse from their
deeds).<BR> Thus, we appear to have reached an impasse, as God
blames His nation for unfaithfulness; while Am Yisrael blames God for not
caring. <BR>[See also Ramban on 31:17, where he indeed understands Bnei
Yisrael's statement as minimal teshuva; however (most probably due to 31:18),
Ramban understands this teshuva as superficial, and hence God continues to hide
His face, waiting for Am Yisrael to perform more intense teshuva before they can
be deserving of redemption.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Therefore, to prepare Bnei Yisrael for this
inevitable 'showdown' of 'who's to blame', Moshe charges the nation before his
death, teaching them shirat Ha'azinu - so that the 'answer' is ready for any
future generation (see 31:22-30).<BR> With this background, we can begin
our study of the shira, with the goal of showing how it relates directly to the
points raised in this introduction.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:1-3 / THE PREFACE <BR> Review the
first three psukim (32:1-3), noting how they form a preface. In fact, 32:3
explains who Bnei Yisrael should answer with a 'praise to the Lord' whenever
Moshe will mention God's Name (and hence our custom to this day of saying
'baruch Hu u-varuch shmo' - when ever we hear God's Name mentioned in a
blessing.]<BR>[In regard to the 'shamayim' and 'aretz' being called upon to
witness, see Part Two of this shiur.]<BR> This observation is important,
for if 32:1-3 forms an introduction, then we can conclude that 32:4 forms the
opening (and cardinal) statement of the shira.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:4-6 / THE OPENING STATEMENT [Who's to
blame!]<BR> To confirm this point, review 32:4-6, noting how these psukim
deal directly with the key question of 'who's to blame'! [i.e. God or the
people]:<BR>The Rock [i.e. God] - His deeds are perfect, <BR>all His way are
just. <BR>A steadfast God ['emuna' - see TSC shiur on 'mei
meriva'!]<BR> and no injustice.<BR>He is just and upright.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> If so, then who should Bnei Yisrael blame
when something goes wrong? Once again, the shira provides the
answer:<BR> [Do you attribute] injustice to Him? ['shichet lo']<BR> no
- ['lo' - with an 'aleph']<BR> It is his children's fault ['banav
mumam']<BR> - A generation so crooked and perverse.<BR> Shall you
blame this on God?<BR> - so foolish a nation- and unwise<BR> For He
is your father who created you <BR> He made you and established
you.<BR>[And therefore, why would He want to cause you harm, unless there was a
purpose.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Based on our introduction, it is clear why
this must be the opening statement - for this is exactly the question that Bnei
Yisrael will ask when they are confronted with tragedy. Since they are
God's nation, they expect their God to protect them and save them from
trouble.<BR> However, this question stems from a terrible misunderstanding
of the special relationship between God and His people. God did not
promise to be a like 'fairy godmother', taking care of every tiny need of a
spoiled child. Rather, God entered a covenant with Bnei Yisrael for a
purpose - to represent Him before the nations of the world. [See TSC
shiurim on Sefer Breishit., Noach, Lech Lecha, Vayera etc.] <BR> This
covenant contains not only privileges (i.e. promises of protection), but also
responsibilities. Because the goal of this covenant is so important, God
threatens to punish Bnei Yisrael should they be unfaithful to this covenant,
just as he promises to be helpful should they be faithful. [This theme is
repeated numerous times in Chumash, especially in the 'tochachot', and
throughout Sefer Devarim.]<BR> Therefore, the purpose of divine punishment
is to remind Bnei Yisrael of their covenantal responsibility should they go
astray. [Note the Torah's use of the word 'brit' in 31:16 & 20!]
Hence, the shira opens by telling us not to blame God when the nation is plagued
by tragedy. Instead, blame yourselves, for God has no reason to punish you
- unless you have gone astray.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:7-12 / REMEMBER WHY & HOW YOU WERE
CHOSEN<BR> The last point made in this section (i.e. 31:6) forms the
introduction to the next section of the shira. Recall God's last remark:
"Shall you blame this on God - so foolish a nation- and unwise? For He is
your father who created you, He made you and established you."<BR> Now, God
explains how and why we should remember this point, by providing a quick review
of Jewish History, from the time of Creation.<BR> Remember the days of old,
consider the ages past.<BR> Ask your father, and he will tell you, so too
your elders.<BR> When Elyon [God] gave each nation its land,
<BR> As He divided up the nations [i.e. Migdal Bavel
naarative]<BR> He fixed the borders of these nations,
<BR> According to the numbers of Bnei Yisrael -<BR> For God's
portion is His people -<BR> [The children of] Yaakov - is His
allotment (32:7-9).</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> In other words, when God first established
mankind, dividing them up into nations, He already had in mind this purpose of
Bnei Yisrael to represent Him amongst these nations. [See TSC shiur on
Parshat Noach - re: Migdal Bavel.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> The next three psukim (32:10-12) describe how
God took Bnei Yisrael through the desert, taking care of their needs, and
preparing them for their existence in the land of Israel:<BR> He found them
in the desert land...<BR> ... & watched over them as the pupil of
His eye.<BR> Like an eagle watches over his nestlings...<BR> God alone
guided them (thru the desert)<BR> No other god assisted Him.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:13-15 / From PROSPERITY to AFFLUENCE<BR> At
this point, the shira now shifts from past to future, projecting what may happen
when Bnei Yisrael will enter the land; i.e. warning how prosperity may lead to
affluence, and then to idol worship, and then to divine punishment. In
other words, all of the points described in the introduction (see 31:16-20), are
now described in poetic detail.<BR> He set them up atop the
highlands<BR> To feast on the yield of the earth<BR> He fed them honey
from the crag<BR> And oil from the flint of the rock...<BR> The best
lamb, and rams, and goats<BR> With the very finest wheat, and foaming grape
drink.<BR> So Yeshurun [Israel] grew fat and kicked<BR> Fat,
gross, and coarse.<BR> He forsook the God who made him (compare 32:16)
<BR> And spurned the Rock (see 32:4) of his salvation.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:16-18 / From AFFLUENCE to IDOL
WORSHIP<BR> They incensed Him with alien things,<BR> Vexed Him with
abominations.<BR> They sacrificed to demons, no-gods.<BR> Gods they
had never known, new ones....<BR> You neglected the Rock that gave birth to
you<BR> Forgot the God who brought you forth.<BR> (again,
compare with 32:4-6!)</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:19-25 / GOD'S WRATH IS KINDLED<BR> As Bnei
Yisrael have broken the covenant, God has no choice but to punish them, for what
is the point of their existence if they are not fulfilling their covenantal
purpose! Therefore, the next section describes this punishment. Once
again, we find how the topic of 31:17 (& 31:21) is described in poetic
detail.<BR> The Lord saw and was vexed<BR> He spurned His sons and
daughters, saying:<BR> I will hide My face from them ['hester panim' (see
31:17-18)]<BR> Then see how they will fare in the
end!<BR> For they are a treacherous breed,<BR> Children with no
loyalty.<BR> They incensed Me with no-gods...<BR> I will incense them
with a no-folk<BR> Vex them with a nation of fools.<BR> For a
fire has flared in My wrath....<BR> [read the rest on your
own]<BR> The sword shall deal death without<BR> As shall the terror
within<BR> To young man and maiden alike,<BR> The young babies as well
as the aged.</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:26-38 / SAVED BY THE BELL<BR> In the next
section, God continues to explain how and why His anger is kindled, however He
also explains why sooner or later, He must come to the aid of His nation (even
though they may not be deserving).<BR> I might have reduced them to
nothing<BR> Made their memory cease among men -<BR> But, for the fear
of the taunts of the foe<BR> Their enemies who may misjudge and say
-<BR> "Our own hand has prevailed; <BR> none of this was caused
by the Lord</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> A comment is now added, noting how foolish
the nation was for not recognizing the Hand of God in these
events.<BR> Were they wise, they would think upon this (compare
32:7)<BR> Gain insight into their future:<BR> How could one have
chased a thousand,<BR> And two put ten thousand to
flight.<BR> Unless their Rock had sold them....<BR> [32:32-25
continues the rebuke]<BR> Then, God explains how and why He will save His
nation, so that this disgrace in the eyes of other nations should not become too
great.<BR> When God will judge His people<BR> And have mercy upon His
servants<BR> For He will see that they are helpless...<BR> Lest [the
other nations] say - Where is their God?<BR> The rock in whom they
sought refuge...<BR> [See Ibn Ezra, Rashbam, Ramban, vs.
Rashi]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>32:39-43 / A CALL FOR REFLECTION<BR> Even
though God has promised ultimate redemption, He still calls upon Am Yisrael to
recognize that He was the cause for both their punishment and
salvation:<BR> See, then, that I - I am He<BR> There is no god beside
Me<BR> I bring death, and I cause life<BR> I wound and I
heel<BR> No one can deliver from My Hand...</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> Finally, the shira concludes with a call to
other nations to recognize the hand of God in the wake of these
events:<BR> O nations, acclaim His people -<BR> For He will avenge the
blood of His servants<BR> Bring vengeance on His enemies<BR> And His
land shall protect [or cleanse] His People.<BR> [translation of last
phrase is difficult, see commentators.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> This final point is important as well, for it
reflects back on the very purpose of God's covenant with Am Yisrael, to
represent God among the nations. In the 'bottom line', God hopes that even
when Am Yisrael (unfortunately) needs to be punished; the manner of that severe
punishment may still lead to the recognition of God by other nations, hence
serving the same underlying purpose</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2>A HARSH CONCLUSION<BR> As difficult as the
message of shirat Ha'azinu may be, its theme is congruent not only with its
introduction at the end of Parshat Vayelech, it also follows the very same
underlying theme of Chumash that began with God's choice of His nation back in
Sefer Breishit, and the demanding terms of God's covenant with Bnei Yisrael at
Har Sinai [see shiur on the 13 middot].<BR> Even though Am Yisrael may
reach the mistaken conclusion that God is 'hiding His face from them', the
primary point of the shira is that God is always there, even though it may
appear otherwise. [See 32:29!] It also not by chance that God is
consistently referred to (in the shira) as the 'tzur' - a large rock, or bolder,
that does not move. It is always there and can even provide protection,
even though it often remains unnoticed, or may be taken for granted.<BR>[In my
opinion, the Torah's use of the word tzur may also relate to the events at
'nikrat ha-tzur' at Har Sinai - where God first explained to Moshe His
attributes of mercy / see Shemot 33:19-22, and its context from 33:12-19, as
well as our shiur on the 13 midot - 've-akmal' - i.e. a topic for a future
shiur.]<BR> <BR> Obviously, the goal of Chumash is that we should
never need to experience the sequence of events described in this song.
However, the shira remains as an eternal reminder for Am Yisrael to remember
their covenantal purpose, as well as a call for proper teshuva in times of
national misfortune.<BR> As Yom Kippur approaches after a year of such
terrible sorrow and tragic events, we pray to Hashem that He speedily fulfill
His promise of ultimate redemption, as well call upon ourselves to fulfill our
destiny to become His special nation. <BR> [In Part Two will discuss other
aspects of the shira.]</FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Arial size=2> shabbat
shalom,<BR> menachem</FONT></DIV>
<DIV> </DIV><FONT face=Arial size=2>
<DIV><BR> ========================================</DIV>
<DIV> </DIV>
<DIV>PART TWO</DIV>
<DIV> </DIV>
<DIV>for PARSHAT HA'AZINU - 3 mini- shiurim</DIV>
<DIV> </DIV>
<DIV> Shiur #1 - MOSHE RABEINU'S LAST DAY</DIV>
<DIV> </DIV>
<DIV> 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: <BR>"Va'yelech Moshe - and Moshe WENT,
and spoke these things to Bnei Yisrael..." (31:1)</DIV>
<DIV> </DIV>
<DIV> Where did Moshe go? Where was he coming from?
<BR> 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.]<BR> 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!]<BR> 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.<BR>[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.]<BR> <BR> 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. <BR> 1) HAKHEL
(31:7-13)<BR> 2) SHIRAT HA'AZINU (31:14->32:47)<BR>[Note that both these
sections include the writing of the Torah, see 31:9 & 31:24-26!]</DIV>
<DIV> </DIV>
<DIV> Let's explain:<BR> 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. <BR> Note the conclusion of this unit: <BR>"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)</DIV>
<DIV> </DIV>
<DIV>A similar conclusion closes SHIRAT HA'AZINU:<BR>"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.)</DIV>
<DIV> </DIV>
<DIV> Certainly, the teaching of the Torah guarantees the continuity of Am
Yisrael; but wherein lies the importance of SHIRAT HA'AZINU?<BR> 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.]<BR> 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:<BR>"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).</DIV>
<DIV> </DIV>
<DIV> 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. <BR> 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.<BR> 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. </DIV>
<DIV> </DIV>
<DIV> ==========</DIV>
<DIV> </DIV>
<DIV><BR> Shiur #2: THE FIVE SONGS IN TANACH</DIV>
<DIV> </DIV>
<DIV> "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."</DIV>
<DIV> </DIV>
<DIV>THE FIVE 'SONGS'<BR> For the purpose of this shiur, a 'song' is
defined as a parsha in Tanach written on the Torah scroll in a special
pattern.<BR> Two songs, Ha'azinu and Yehoshua, exhibit the pattern of:
<BR> -- --<BR> --
--<BR> -- -- (pattern A)</DIV>
<DIV> </DIV>
<DIV>Three others: ha'Yam, Devorah, & David, exhibit the pattern
of:<BR> --
--<BR> --<BR> -- --<BR> --<BR> --
-- (pattern B)</DIV>
<DIV> </DIV>
<DIV> The following table summarizes these five songs and the respective
time period that each one concludes:</DIV>
<DIV> </DIV>
<DIV> SOURCE SONG TIME PERIOD<BR>
====== ==== ===========<BR>Shmot 15:1 19
"Shirat ha'Yam" Yetziat Mitzraim (the Exodus)<BR>Devarim 32:1 43
"Shirat Ha'azinu" Bnei Yisrael in the desert<BR>Yehoshua 12:1 24 "Shirat
Yehoshua" Defeat of the 31 kings <BR>Shoftim 5:1 31 "Shirat Devorah"
Complete conquest of north<BR>Shm.II 22:1 51 "Shirat
David" Establishing the Monarchy</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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. </DIV>
<DIV> </DIV>
<DIV>YEHOSHUA IN CONTRAST TO DEVORAH<BR> Even though Yehoshua conquered the
entire land, his conquest was far from complete. The simplest proof is the
psukim immediately following this "shira":<BR>"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"<BR> (See Yehoshua 13:1 5. See also
18:1 3,23:1 16).</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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. <BR> This explains the importance of SHIRAT DEVORAH
and why it is written according to pattern B.<BR> 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.</DIV>
<DIV> </DIV>
<DIV>SHIRAT HA'YAM AND SHIRAT HA'AZINU<BR> We now turn our focus to the
distinction between the two 'songs' found in Chumash - Shirat Ha'Yam and Shirat
Ha'azinu.<BR> 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.<BR> 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).<BR> 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.<BR> We can now better understand the psukim towards the end of
Parshat Va'yelech which introduce this "Shira":<BR>"...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.<BR> 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'...<BR> 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..."
<BR> (Devarim 31:16 21)<BR> Moshe later
repeats this pessimistic prognosis to the people, prior to teaching them this
song:<BR>"[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)</DIV>
<DIV> </DIV>
<DIV> 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."</DIV>
<DIV> </DIV>
<DIV> ================<BR> </DIV>
<DIV> </DIV>
<DIV><BR>Shiur #3 - The witnesses - 'SHAMAYIM VA'ARETZ'</DIV>
<DIV> </DIV>
<DIV> 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. <BR> 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.<BR> <BR>INTRODUCTION<BR> 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: <BR>"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).</DIV>
<DIV> </DIV>
<DIV> Therefore, it should come as no surprise that we find their mention
at the very beginning of the song:<BR>"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).</DIV>
<DIV> </DIV>
<DIV> 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.</DIV>
<DIV> </DIV>
<DIV>RASHI'S APPROACH<BR> Rashi quotes the two classic answers, based on
two Midrashim (Sifrei 306 and Tanchuma 1):<BR>1) An eternal
witness:<BR>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.)<BR>2) An agent of
enforcement:<BR>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.)</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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.</DIV>
<DIV> </DIV>
<DIV>BACK TO BREISHIT<BR> 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: <BR>"... 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)<BR>[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.)]</DIV>
<DIV> </DIV>
<DIV> 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. <BR> 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:<BR>"... 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).</DIV>
<DIV> </DIV>
<DIV> 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'.<BR> 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.</DIV>
<DIV> </DIV>
<DIV>A 'PROSECUTOR' OR A 'REMINDER'?<BR> 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. <BR> 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:<BR>"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).</DIV>
<DIV> </DIV>
<DIV> 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:<BR>"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..."</DIV>
<DIV> </DIV>
<DIV> 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.<BR> 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.<BR>[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.]</DIV>
<DIV> </DIV>
<DIV> 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?<BR> 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).<BR> 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. <BR> 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.</DIV>
<DIV> </DIV>
<DIV> 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:<BR>"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.)</DIV>
<DIV> </DIV>
<DIV>HASHGACHA<BR> 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:<BR>"... 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).</DIV>
<DIV> </DIV>
<DIV> 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.
<BR> 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.<BR>[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'!]</DIV>
<DIV> </DIV>
<DIV> 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. </DIV>
<DIV> </DIV>
<DIV>
shabbat shalom,<BR> menachem</DIV>
<DIV> </DIV>
<DIV><BR></FONT> </DIV></BODY></HTML>