Parashat Ha’azinu, which consists almost entirely of the ”Song of Moses” - Shirat Ha’azinu in Hebrew - is the crescendo that has been building up in the Dvarim (Deuteronomy) account. It is a recitation that summarizes the Israelites’ history, projecting future situations, while at the same time continually revolving around a central pivot - YHVH as the Almighty and as the loving Father of His people. Shirat Ha’azinu (the Ha’azinu song or poem) was to bear testimony for future generations. Last week, heaven and earth were also summoned as “witnesses”, as they are, indeed, here too: “Give ear, O heavens, and I will speak; and hear, O earth, the words of my mouth” (32:1, italics added). The imperative “ha’azinu” (“listen”) is a derivative of “ozen” – “ear”, and would therefore be best translated “give ear”. Psalm 80 also opens up with: “Give ear- ha’azina - O Shepherd of Israel, You who lead Joseph like a flock; You who dwell between the cherubim, shine forth!” Perhaps if we “give ear” to the Shepherd of Yisrael, He will also give ear to our cry.
The common Hebrew word for “scales” is “moz’na’yim” (e.g.
Lev. 19:36). The ancients must have known that the ear is responsible for
balance, thus connecting the two words which stem from the root a.z.n (alef,
zayin, noon). With that said, the picture depicted before us is of heaven and
earth acting as scales that are to weigh Israel in the balance. You will notice
that many of the verses are made up of couplets, where the same point is stated
once and then repeated with a slight variation. Perhaps this device highlights
all the more the ‘weighing scales', as well as being a double witness. The
first two verses of the poem serve as a good example of this poetic device,
which is so typical of biblical poetry:
Give ear, O heavens, and I will speak;
And hear, O earth, the words of my mouth.
My speech shall drop down as the dew,
As the small rain on the tender plant,
And.aslthe;showerslon;the;grass((vs.1-2).
These words find their confirmation in the following:
"For as the rain comes down, and the snow from heaven, and do not return
there, but water the earth, and make it bring forth and bud, that it may give
seed to the sower and bread to the eater, So shall My word be that goes
forth from My mouth; It shall not return to Me void, but it shall accomplish
what I please, and it shall prosper in the thing for which I sent it
(Isaiah 55:10-11).
YHVH’s love and care for Yisrael form the backdrop against
which Yisrael’s past and future are respectively described and cast. According
to the poem, the people’s relationship with and toward YHVH appears to be a
primary cause of the events (past, present, and future) which befall
them.
Verse 4 exclaims that YHVH is “the Rock whose work is
perfect”. The word used here for rock is “tzur”. This word is
repeated a number of times in the poem, and thus we read in verse 13, in
reference to YHVH’s benevolence toward Yisrael, “He made him suck honey from
the rock and oil out of the flinty rock” (italics added). In response, Yeshurun
(Jeshurun) – rooted in “straight”,?acts?more?like?apYa’acov (root of
"crookedness”), and; “scorned9the?Rockbofftheir Salvation” (v. 15). Verse
18 reads thus: “You forgot the Rock who birthed you”. The verb used here for “forgot”
is “teshi” of the root n.sh.h (noon, shin, hey), which is also the root
for the name Menashe (Manasseh). The imagery of the “rock”, a substance that is
definitely not associated with tenderness, much less with motherhood, is
juxtaposed with metaphors related to birthing and suckling. This type of
unusual imagery is echoed somewhat in 1st Corinthians 10:1 and 4,
where we read: “Our fathers…. all drank of the spiritual Rock that followed
them, and that Rock was Messiah”.
In verses 30 and 31 there are several more references to
“tzur” ("How could one chase a thousand, and two put ten thousand to
flight, unless their Rock had sold them, and YHVH had surrendered them?
For their rock is not like our Rock.."), while in verse 37 the “rock” is
the one in whom “refuge is taken” ("He will say: 'Where are their
gods, the rock in which they sought refuge?") “chasayu”, ch.s.h.,
chet, samech, hey – is to “take refuge”, being a more conventional usage
in relationship to the rock metaphor. Because the idols of the peoples were
often made of stone or carved into a rock, “tzur” is also used here regarding
the gods of the pagans (e.g., verse 31), contrasting the term with Yisrael’s
Elohim, who is totally detached from the literal substance of the rock.
Other parts of our text appear to highlight different
attributes of Elohim, one, in particular, is found in verse 27, but let us also
include verse 26. YHVH says about His treacherous people: “I will make an end
of them, I will make their memory cease from among men. Were it not that I dreaded
the enemy’s provocation, lest their adversaries should misconstrue, lest they
should say, ‘our hand is exalted and not YHVH has performed all this’” (italics
added). This last verse (27) contains a very daring anthropomorphism
[personification-humanization of YHVH], “indeed attributing to Him the
sentiment of fear, as it were… has no parallel in the Torah”. In this
commentary Nechama Leibowitz includes other instances where Moshe expresses
concern over the desecration of YHVH’s name among the nations and concludes:
“This concern over desecrating the Divine name… assumes a much more intense and
extreme form in our sidra [Parasha]. Here it is the Almighty Himself who is, as
it were, “concerned” over the world being misled and diverted from the path
leading mankind spiritually forward. He is filled with apprehension lest His
name be brought into disrepute instead of sanctified and His sovereignty
universally recognized and acknowledged, which is the ultimate goal of all
creation.”[1]
“I will make an end of them…” (back to verse 26) is
couched here in a very unique term, which appears nowhere else in the Tanach
(O.T.) - “af’ey’em”. Several possible interpretations of this term have
been extrapolated. Most “have traced its meaning to the word pe’ah –
“corner”, while others connect it with af (anger)”. Rashi breaks up the
word into its three syllables and comes up with: “af ey hem”, which is a
question that reads as follows: “In anger (“af” meaning YHVH’s anger), where
are they?” Thus implying that YHVH’s anger has reduced them to
non-existence.[2]?Da’attMikra4offersyanother interpretation, with the same
“pe’ah” – “corner, edge” in mind: “I will not leave of them as much as an
edge”,[3] or being picked up in the shemitta year by anyone who so wishes,
and/or being scattered to the utmost ends (symbolized by the edges of the
fields).
Another verse that requires some attention is verse 5, which
says: “They have corrupted themselves: they are not His sons; it is their
blemish; they are a crooked and perverse generation”. And although the Hebrew
is somewhat obscure, according to Da’at Mikra it should read, “His sons’
blemish is theirs” (literal translation), that is to say: “their perversion is
of their own making. Hence it may then be said that they are “lo-banav”-
“not-His-sons” (although there is yet another, alternate, though a similar,
reading of this). This is also reminiscent of the name that will be given at a
much later date to Ephraim - “not-My-people”0(“Lo-Ami”.oHos.1:9). ? In
contradistinction, verse 6 names YHVH as “your father, the One who purchases
you” – “kone’cha”. Quite often the term “koneh” (k.n.h, kof, noon, hey)
– to “buy, or purchase” – is synonymous with redeeming, and lends
the latter act its graphic meaning, as the role of the redeemer is primarily to
pay for and buy that which is lost (such as freedom or property). In 1st
Corinthians 6:20 and 7:23, Shaul (Paul) reminds the redeemed community: “You
are bought with a price”. “Kone’cha”, with its similarity to “ken” (a “bird’s
nest”), inspired Rashi to suggest that this is a reference to the nest that
YHVH is making for Yisrael (see also verse 11). [4]
At this point, starting with verse 6 and through 14, the
poem expounds very tenderly on the establishment of the Israelite nation, and
on the care and love bestowed on it by its Maker. That Yisrael, even in its
nascent state, had a major role in global affairs is made apparent from verse
8: “When the Most High divided to the nations their inheritance; when He
separated the sons of Adam, He set the bounds of the people according to the
number of the sons of Israel” (italics added). When one takes into
consideration the fact that the above separation took place after the Flood,
and more particularly that YHVH scattered the people during the Tower of
Ba’vel (Babel) era (see Gen. 10:25, 11:8), this statement becomes all the more
significant and points to an even greater future for Yisrael.
A string of verbs, which follow one another in progressive
intensity and describe YHVH’s involvement with Yisrael is introduced in verses
10 & 11. “He found him…He compassed him about … He cared for him…. Like an
eagle that stirs up its nest… He hovers… He spreads his wings… He takes him…
lifts him….” The “desert land”, the “waste”, and the “howling wilderness”
mentioned here (v. 10) bring to mind a lost entity wandering around, and thus
these verbs appear as the solution and response to the people’s dire condition.
These verbs are fraught with activity: “vay’vone’nehu” (root b.n.h,
bet/vet, noon, hey), translated “cared”, in actual fact could relate to “bina”
– “wisdom” and thus may read: “endowed him with wisdom”. Another
possibility is that the above verb stems from “hitbonen”, which is to “look
closely, watch”, or to “boneh”, “build, build up, or
edify”. “Guarded him” is a translation of “yitz’renhu” and
continues, “as the apple of His eye”. The latter is the pupil, “eeshon”, which
literally is a “little man”. When one looks into someone else’s eye, one sees a
miniature reflection of oneself. “Hovers” is particularly
interesting, as it is “ye’ra’chef”, of the root r.ch.f (resh, chet,
pey/fey), which is found in B’resheet (Genesis) 1:2 in reference to the Spirit
of Elohim. We recall the idea of being protected from above as well as being
airborne in Parashat Va’era, in Shmot (Exodus) 6:7, 8, where we read YHVH’s
promise: “And I will take you…. to the land concerning which I lifted
up My hand…” (italics added). In Sh’mot (Exodus) 19:4, YHVH addressed Yisrael:
“I bore you on eagles’ wings and brought you to Myself”. Parashat Ha’azinu,
therefore, echoes and captures promises of the past, transferring them to the
Israelites’ present reality on the threshold of the Promised Land.
Next is the enumeration of the goodness and plenty that was
conferred upon Yisrael, and with which she shall be blessed in the future ("He
made him ride in the heights of the earth, that he might eat the produce of the
fields; He made him draw honey from the rock, and oil from the flinty
rock; curds from the cattle, and milk of the flock, with fat of lambs;
and rams of the breed of Bashan, and goats, with the choicest wheat; and you
drank wine, the blood of the grapes" vs. 13-14). Verse 15 witnesses a
transition, and once again, there is an inventory, if you will, of densely
listed verbs. Unfortunately, not all of them can be translated into verb form
in English: “Yeshurun grew fat… kicked… became fat… became thick… covered in
layers… forsook Elohim his maker….” In Hebrew, all these are in verb form and
follow one another thusly: “va’yishman… va’yiv’at… shamanta, avita, kasita,
va’yitosh… vay’na’bel”, almost in stampede fashion. Just as before, where
YHVH’s intense activities around His people were depicted in verb form,
action-laden, so too here, the Israelites’ intent on turning away from their
Creator is described in a chain reaction of fast moves.
The excerpt of verses 28-35 presents a controversy, which
has been engaging the commentators for generations. Who is the subject of
verses 28-29 ("For they are a nation void of counsel, nor is there any understanding
in them. Oh, that they were wise, that they understood this, that
they would consider their latter end!")? Is it Yisrael, or is it the
enemies? In verse 30 ("how could one chase a thousand, and two put ten
thousand to flight…"}, again, who is being chased, is it Yisrael, or the
enemies? Verse 36: “For YHVH will bring His people justice; and He shall have
compassion on His servants…” seems to indicate that the former section would
have referred to the enemy. However, according to verses 30 and 31 again, it
would appear that Yisrael is the subject of the section: “How shall one chase a
thousand, and two put ten thousand to flight unless their Rock had sold them
and YHVH had shut them up? For their rock is not as our Rock, even our
enemies themselves being judges”. Who is it that YHVH is “selling”? (Remember
verse 6, where He was depicted as the Father and the “buyer”?) Does He not sell
that which belongs to Him? And in verse 31, in the references to “their rock”
and to “our rock”, is there, not a distinction made between Yisrael and the
other nations? Verses 37 and 38 ("He will say: 'Where are
their gods, the rock in which they sought refuge? Who ate the fat of
their sacrifices, and drank the wine of their drink offering? Let them
rise and help you, and be your refuge") present a similar dilemma. Again,
is it Yisrael or is it the nations that are the subject of this brief portion?
Having just read that YHVH will have compassion on His people, this could
possibly refer to the enemies, whose rock and god (the rock being the
"god" and not a mere metaphor for strength, unlike the Elohim of
Yisrael, who is symbolized by the rock but is not the rock itself) is unable to
help them. Conversely, this could also be talking to Yisrael, who had been
leaning on false gods whom they trusted to no avail. What do you think?
“And Moses made an end of speaking all these words to all
Israel. And he said to them, ‘Set your hearts to all the words which I testify
among you today, which you shall command your sons to observe and to do, all
the words of this law; For it is not a vain thing for you, because it
is your life. And by this word you shall prolong your days in the land where
you go over Jordan, there to possess it’” (vs. 45-47 italics added). Thus,
Moshe seals these most solemn words of the testimonial poem. The words, “for it
is not a vain thing for you, because it is your life” are rendered in
Hebrew, “for it is not an empty word for you, because…” and here it is possible
to read, “He is your life…" “I am the way, the truth, and the
Life”, were Yeshua’s words in John 14:6. And just as Shirat Ha’azinu was to
bear a testimony, so did the Word-made-flesh (John 1:14) who bore testimony
in His very being, “so that all may believe…” (John 1:7).
Once the recitation of the poem is
over, Moshe is told by Elohim: "Go up this mountain of the Abarim, Mount
Nebo, which is in the land of Moab, across from Jericho; view the land
of Canaan, which I give to the children of Israel as a possession" (Deuteronomy
32:49). "Abarim" – avarim in Hebrew pronunciation - is rooted in our
familiar "over", to cross or pass over. Thus, although Moshe was not
to cross over to the land of C'na'an, there is another crossing that awaits
him… from this present world to the next…
[1] New Studies in Devarim, Nechama Leibowitz, trans. Aryeh
Newman. Eliner Library, Department for Torah Education and Culture in the
Diaspora. Hemed Books Inc., Brooklyn, N.Y.
[2] Ibid
[3] Da’at Mikra, A’ahron Mirski, Rav Kook Inst., Jerusalem,
2001
[4] Ibid.
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