[Par-reg] for Parshat Haazinu
Menachem Leibtag
tsc at bezeqint.net
Tue Oct 7 07:53:24 EDT 2008
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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PARSHAT HA'AZINU - Part One
The song and its message
Who's to blame when something goes wrong?
In regard to tragedy that befalls the people of
Israel, Parshat Ha'azinu offers a very bold, yet
fundamental answer.
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'.
INTRODUCTION
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.
THE INTRO IN PARSHAT VAYELECH
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.]
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':
"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).
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.]
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:
"And I will hide My face from them, for they have done
evil and turned to other gods.
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."
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).
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.
WHO'S TO BLAME?
Recall how God not only 'predicted' how Bnei
Yisrael will stray after other gods, He also foresaw how
they would react:
"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).
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:
* remorse ['teshuva'], understanding that they are at
blame for they have left God.
or,
* anger with God - blaming Him for abandoning His
people.
[See Seforno.]
However, the answer to this question lies in the
next pasuk:
"But I will hide My face from them, for they have done
evil and turned to other gods" (31:18).
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).
Thus, we appear to have reached an impasse, as God
blames His nation for unfaithfulness; while Am Yisrael
blames God for not caring.
[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.]
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).
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.
32:1-3 / THE PREFACE
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.]
[In regard to the 'shamayim' and 'aretz' being called
upon to witness, see Part Two of this shiur.]
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.
32:4-6 / THE OPENING STATEMENT [Who's to blame!]
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]:
The Rock [i.e. God] - His deeds are perfect,
all His way are just.
A steadfast God ['emuna' - see TSC shiur on 'mei
meriva'!]
and no injustice.
He is just and upright.
If so, then who should Bnei Yisrael blame when
something goes wrong? Once again, the shira provides
the answer:
[Do you attribute] injustice to Him? ['shichet
lo']
no - ['lo' - with an 'aleph']
It is his children's fault ['banav mumam']
- A generation so crooked and perverse.
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.
[And therefore, why would He want to cause you harm,
unless there was a purpose.
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.
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.]
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.]
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.
32:7-12 / REMEMBER WHY & HOW YOU WERE CHOSEN
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."
Now, God explains how and why we should remember
this point, by providing a quick review of Jewish
History, from the time of Creation.
Remember the days of old, consider the ages
past.
Ask your father, and he will tell you, so too
your elders.
When Elyon [God] gave each nation its land,
As He divided up the nations [i.e.
Migdal Bavel naarative]
He fixed the borders of these nations,
According to the numbers of Bnei Yisrael
-
For God's portion is His people -
[The children of] Yaakov - is His allotment
(32:7-9).
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.]
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:
He found them in the desert land...
... & watched over them as the pupil of His
eye.
Like an eagle watches over his nestlings...
God alone guided them (thru the desert)
No other god assisted Him.
32:13-15 / From PROSPERITY to AFFLUENCE
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.
He set them up atop the highlands
To feast on the yield of the earth
He fed them honey from the crag
And oil from the flint of the rock...
The best lamb, and rams, and goats
With the very finest wheat, and foaming grape
drink.
So Yeshurun [Israel] grew fat and kicked
Fat, gross, and coarse.
He forsook the God who made him (compare 32:16)
And spurned the Rock (see 32:4) of his
salvation.
32:16-18 / From AFFLUENCE to IDOL WORSHIP
They incensed Him with alien things,
Vexed Him with abominations.
They sacrificed to demons, no-gods.
Gods they had never known, new ones....
You neglected the Rock that gave birth to you
Forgot the God who brought you forth.
(again, compare with 32:4-6!)
32:19-25 / GOD'S WRATH IS KINDLED
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.
The Lord saw and was vexed
He spurned His sons and daughters, saying:
I will hide My face from them ['hester panim'
(see 31:17-18)]
Then see how they will fare in the end!
For they are a treacherous breed,
Children with no loyalty.
They incensed Me with no-gods...
I will incense them with a no-folk
Vex them with a nation of fools.
For a fire has flared in My wrath....
[read the rest on your own]
The sword shall deal death without
As shall the terror within
To young man and maiden alike,
The young babies as well as the aged.
32:26-38 / SAVED BY THE BELL
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).
I might have reduced them to nothing
Made their memory cease among men -
But, for the fear of the taunts of the foe
Their enemies who may misjudge and say -
"Our own hand has prevailed;
none of this was caused by the Lord
A comment is now added, noting how foolish the
nation was for not recognizing the Hand of God in these
events.
Were they wise, they would think upon this
(compare 32:7)
Gain insight into their future:
How could one have chased a thousand,
And two put ten thousand to flight.
Unless their Rock had sold them....
[32:32-25 continues the rebuke]
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.
When God will judge His people
And have mercy upon His servants
For He will see that they are helpless...
Lest [the other nations] say - Where is their
God?
The rock in whom they sought refuge...
[See Ibn Ezra, Rashbam, Ramban,
vs. Rashi]
32:39-43 / A CALL FOR REFLECTION
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:
See, then, that I - I am He
There is no god beside Me
I bring death, and I cause life
I wound and I heel
No one can deliver from My Hand...
Finally, the shira concludes with a call to
other nations to recognize the hand of God in the wake
of these events:
O nations, acclaim His people -
For He will avenge the blood of His servants
Bring vengeance on His enemies
And His land shall protect [or cleanse] His
People.
[translation of last phrase is
difficult, see commentators.]
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
A HARSH CONCLUSION
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].
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.
[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.]
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.
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.
[In Part Two will discuss other aspects of the
shira.]
shabbat shalom,
menachem
========================================
PART TWO
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
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