Cary Hillebrand Looks at Parashat Ha’azinu

Parashat Ha’azinu

פרשת האזינו

Deuteronomy 32:1 to 32:52 דברים

This parashah is read on the shabbat immediately preceding or following Yom Kippur.

This section, often referred to as “The Song of Moses” is one of only two pieces of poetry in the Torah. The other is the “Song of the Sea” sung after the parting of the Sea of Reeds (Exodus, Chapter 15)

Why is it in poetry form? Moses, about to die, is giving his final oration to his people, with promises of blessings if they obey the Lord and dire punishment if (or rather when) they stray. As most of the people were probably illiterate, he wanted this committed to memory so it could be passed on from generation to generation (מדור לדור נגיד גדלך). Poetry was an accepted memory device in the ancient world, as we note in “The Iliad” and “The Odyssey”, the epic Greek poems of Homer. This tradition continued through the middle ages, as adapted by the troubadours of medieval Europe.

While in the poem the people are poised to cross the Jordan River and conquer Canaan, the poem relates to a settled people. As the poem recounts the tragedies but does not include exile, many biblical scholars speculate that the poem was written before the conquest of the Northern Kingdom by the Assyrians.

Chapter 32, Verses 1 through 6 – Moses praises G-d and chastises Israel

Moses starts off praising a steadfast and perfect G-d, and then continues by chastising Israel as a bunch of unworthy ingrates.

Verses 7 through 18 – G-d’s relationship to His people (expressed in ambiguous poetry)

“Remember the days of old …”. This allusion may be evidence that this was taken from an oral tradition passed along from generation to generation. Alternatively, this may be a message for posterity, directed to future generations that would not directly remember the exodus.

“He found him (Israel) in a desert region …”. We were nothing before He found us. This may beg the question – how can G-d “find” us? Most probably this was a literary device, not to be taken as attributing anthropomorphic limitations to G-d. He brought us to a rich land where we grew complacent and “forgot the G-d who brought you forth” and we worshipped foreign gods.

Verses 19 through 25 – When the relationship goes wrong

God saw and was angry. “He said “I will hide my countenance from them (אסתירה פני מהם)”. That is, they are now on their own. Let us see how they fare without me (G-d) looking out for them and shielding them.

Verses 26 through 31 – Why we were not obliterated

This is a somewhat troubling set of verses to interpret. They seem to imply that the only reason Israel was not completely obliterated is that G-d needs to preserve his honor and “street cred”. He cannot let Israel’s enemies think that they had the power to cause Israel’s downfall. These verses appear to imply that it is not only compassion that motivates G-d, but rather his desire to preserve his honor among the peoples.

Verses 32 through 35 – The depths of our corruption

Here we have the depths of Israel’s expected corruption and consequent downfall, marking G-d’s vengeance. This is not a vague warning; it is Israel’s destiny.

Verses 36 through 43 – Hope remains ,even in the depths of despair

Still, there is a measure of hope. Moses exhorts the people that even in the depths of their despair, all is not lost! G-d will once again defeat Israel’s enemies and deliver his people. It will be messy! Note that these lines, and especially verse 41 were the inspiration for “The Battle Hymn of the Republic”.

Note verse 39 – ואין אלקים עמדי (There is no god beside me). This is a clear declaration of monotheism.

Verses 44 through 52 – Final appeal to head this warning; Moses ascends the mountain

Moses adds a final exhortation to Israel to heed these words of warning and to observe them faithfully, which are the conditions for them to long endure on the land they are to occupy.

Finally, Moses is summoned to ascend the mountain to view the land which he is not allowed to enter, and he will die there. He is reminded that he cannot enter the land because he broke faith with G-d by striking the rock instead of talking to it as instructed.. It is, at initial glance troubling (and perplexing) that Moses is denied the honor to enter the promised land because of what appears to be a minor infraction. Perhaps the message is that a personage with the unique stature of Moses must be held to a higher standard. So even what appears to be a quite minor infraction among common people becomes major. Still, as a last gesture from G-d, Moses is afforded the privilege of viewing the land that he has guided his people towards these long hard years in the desert.