In Memory of our beloved David Schwartz, who fell in battle sanctifying God’s name, on 27 Tevet, 5784 (8 January 2024).
“Le’David Barchi Nafshi” is a compilation of essays written on the weekly Torah reading by David Schwartz, of blessed memory. First published on the occasion of his marriage to Meital, David’s unique Torah thoughts that delve into the depths of the Torah are shared now to elevate his memory and sanctify his soul.
From many viewpoints, the parsha of Haazinu is different in many ways from other Torah readings. From the visual perspective, one sees that the verses of the parsha are placed in two columns with space in between them, with a few words in each column, a different way of writing from the usual style in the Torah, and with the verses written in full sentences on straight lines. The central characteristic of Haazinu is that it is a Song, with its sole and exclusive function being to serve as a witness and warning for the people of Israel in the future. As it states, “this Song will testify before them, since it will never be lost from the mouth of their offspring.” (Deut. 31:21)
Rav Pinchas Menahem Alter (Grand Rebbe of Ger, 1992-1996), the author of the Pnei Menahem, writes as follows:
“The Yehudi Hakadosh (Yaakov Yitzchak of Peshischa, 1766-1813) stated that the study of Deuteronomy, the Mishneh Torah, can bring about reverence for heaven. The chassidim compared the Torah to wine, as it states, “for your love is more delightful than wine,” which refers to the wine of Torah (Song of Songs 1:2). As in wine, there are yeast remnants that draw out the flavor in the wine but remain at the bottom of the bottle, so likewise the Mishneh Torah at the end has the essence of the laws, containing the reasoning, or flavor, of the commandments, with the components that draw out its taste for us. The final blessing of Moshe is Haazinu, until its completion.”
Our Sages throughout the generations have attributed special importance to the words of the Song in our parsha. In Vayelekh, I wrote about the importance of the Song, and how happiness may be brought into our lives through our fulfillment of the commandments. At this point, I will try to understand the meaning of the Song and derive a lesson for our day, with God’s help.
At the Song’s opening we are told of the cycle of sin and teshuva. “God said to Moshe: ‘You are soon to lie with your ancestors. These people will thereupon go astray after the alien 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’” (31:16).
Moshe, who delivers the announcement, emphasizes the message with frightening wording that testifies to the sin’s inevitability. “For I know that when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in time to come misfortune will befall you for having done evil in the sight of God, Whom you angered by your deeds” (31:29).
The language is not at all ambiguous. It seems that the punishment and the teshuva are understood from the time of the world’s creation. In fact, our sages inform us, “Seven things were created before the creation of the world: 1. The Torah, 2, Teshuva, 3. The Garden of Eden, 4. Gehinnom (the place of purification for souls of sinners), 5. The Throne of Glory, 6. The Temple, and 7. The Name of the Messiah (Pesachim 54a, and elsewhere.)
In order to understand the meaning of the Song, it is worthwhile to closely study its content, language, and structure. The song that Moshe recited to the people includes a historical overview of the nation, from its journey in the desert until the entry into the promised land, and until the future exile and redemption. Incidentally, it is worthwhile to note that the overview makes no mention of the period of the patriarchs, or the Exodus from Egypt, or the acceptance of the Torah, as it does not deal with events prior to the desert. As the verse states, “[God] found them in a desert region” (32:10). The Song details the harsh penalties that are expected to come to the people on account of their sins:
For a fire has flared in My wrath, And burned to the bottom of Sheol,
Has consumed the earth and its increase, Eaten down to the base of the hills.
I will sweep misfortunes on them, Use up My arrows on them:
Wasting famine, ravaging plague, Deadly pestilence, and fanged beasts,
Will I let loose against them, With venomous creepers in dust.
The sword shall deal death without, As shall the terror within,
To youth and maiden alike, The suckling as well as the aged.
I might have reduced them to naught, Made their memory cease among humankind (32:22-26).
The words are frightening. At this important moment, the coercive nature of sin is revealed to Israel, and so is the powerful punishment that will follow on its heels.
It should be remembered that these harsh words that seal the Torah are the essence of the laws, and they are “the basic components (like yeasts in wine) that cause man to grow in meaning” as the Pnei Menahem explained above. And what is the way to rise from this difficult pronouncement? And why is the moment of separation so tragic?
It seems to me that the answer to this is rooted in the language of the Song.
After the historical overview that we described, the Song transitions to deal with the expected punishments. The punishments that are to come on account of the iniquities will be difficult and painful, and this is clear. We would have expected that the verbal expression of this would likewise be cold and harsh, so the language would parallel the sins and punishments.
In Kiddushin 36a, we are told that the position of Rabbi Yehuda is that the verse, “‘You are the sons to the Lord your God,’ indicates that when you act like sons you are called sons. When you do not act like sons, you are not called sons.” However, this is not what happens in the parsha here. There really is no parallel between the two matters, as Rabbi Yehuda argued. A careful study shows that the motif of the family connection is mentioned repeatedly despite there being pain accompanying the statement.
“Unworthy children - That crooked, perverse generation -
Their baseness has played God false.
Do you thus requite god, O dull and witless people?
Is not this the Father who created you - Fashioned you and made you endure!
Remember the days of old, Consider the years of ages past;
Ask your parent, who will inform you, Your elders, who will tell you …
God saw and was vexed, And spurned these sons and daughters …
For they are a treacherous breed, Children with no loyalty in them” (32:5-7, 32:19-20).
It is precisely in the painful situation that God turns to the people with language that carefully emphasizes the close, familial that connects us. Yet, despite the language of familial devotion, the Torah shifts its tone at the end of the Song and reminds us that we are not only sons, but also servants.
“For the Lord will vindicate God’s people, And take revenge for God’s servants,
Upon seeing that their might is gone, And neither bond nor free is left …
O nations, acclaim God’s people! For He’ll avenge the blood of His servants,
Wreak vengeance on His foes, And cleanse His people’s land.” (32:36, 43)
It seems to me that the underlying reason for the dual language of sons and servants here in the Torah is to teach us that the words of the Song are not just words of condemnation and censure alone, but also are meant to provide comfort and guidance. The language teaches us that there is great love hidden behind the harsh words. When the people are described as “sons” and “servants,” it is done to inform us of the way to proceed in fulfilling the commandments.
The first term teaches us that the responsibility rests with us to serve God out of love and affection as is the connection between a father and son, or another close family member. This love is central and is the greatest expression of our connection to God. The second term of “servants” reminds us that we must complete our work with “reverence,” and only through combining the two aspects together will we be able to attain complete redemption.
“For He will avenge the blood of His servants, Wreak vengeance on His foes,
And cleanse His people’s land.” (32:43)
Only through the combination of these two attributes can we fulfill completely the words of the Song that promise: “because it will never be lost from the mouth of their offspring” (31:21)
We are required to be servants, but servants who do the work with happiness and desire. This understanding is the witness and the way forward to redemption. As the Yehudi Hakadosh stated, this Song is like “the yeast that brings the flavor,” as it causes our reverence for heaven.
There is comfort and guidance that is hidden in the words of the Song, and this should be the main point of study. It is always necessary to intentionally integrate these two components together. Through this, may we merit with the help of God to maximize our efforts and bring the moshiach swiftly in our days.
“Our Father, our King, open the gates of heaven to our prayers.”
"אבינו מלכנו פתח שערי שמים לתפלתנו"