[Par-reg] for Parshat Haazinu - shiur

[Menachem Leibtag]

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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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