Page 626 - 24107

24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Magenta
#
#
ha’azinu ּוניִזֲא ַה
Witnesses for Goditnesses for Goditnesses for God
££WW
£Witnesses for GodWitnesses for GodWitnesses for God
££
According to tradition, ten archetypal songs are sung throughout
history. Naturally, the ten songs correspond to the ten sefirot and the
ten Divine utterances of creation. While countless songs have been
and will be sung over the course of history, these ten songs stand out
because nine of them were written in a state of Divine inspiration
24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Magenta
or prophesy and were sung at climatic moments in Jewish or world
#24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Yellow
24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Black
24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Cyan
history, moments when an individual or the entire people of Israel
underwent a transition, transformation, or revelation. The tenth
song, “a new song,” will also be similarly inspired at a suitably epic
moment in history – Mashiach’s arrival. The song of Ha’azinu is one
of the nine songs. Many commentators point out that its allusions
span the period ranging from creation to the Messianic redemption.
Ha’azinu has both universal and particular themes, as it contains
allusions to human history, in general, and to the Jewish people’s
history, in particular.
The first three verses in the portion allude directly to the creation
of the world, as a close reading reveals deep parallels between these
three verses and those describing the first three days of creation.
The Torah’s first verse, describing the creation of heaven and earth,
contains seven words. Ha’azinu’s first verse, wherein the heavens
and the earth are brought as “witnesses” to Moses’ utterance, also
contains seven words: “Give ear heavens and I will speak, and
may the earth hear the words of my mouth” (Deuteronomy 32:1).
Parenthetically, Rashi explains that Moses’ calls upon heaven
and the earth to witness his song as they will, for all intents and
purposes, exist forever. Furthermore, they will serve as God’s agents
626
24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Cyan
24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Black
#24107-EYAL - 24107-EYAL | 20 - B | 18-01-28 | 12:12:06 | SR:-- | Yellow
Vayeilech
£Walking the Way of LifeWalking the Way of LifeWalking the Way of LifeWalking the Way of LifeWalking the Way of LifeWalking the Way of Life
££££
The portions of Nitzavim and Vayeilech are usually read together on
Shabbat. The late Lubavitcher Rebbe, Menachem Mendel Schneerson,
points out an interesting dichotomy between the names of the two
portions. Nitzavim means “entrenched,” “permanent,” or “standing,”
while Vayeilech denotes “movement,” “progress,” or “going out.” He
elaborates on this insight by noting that there is a similar dichotomy
between the Written and Oral Torahs’ characteristics: the Written
Torah is immutable and the Oral Torah is ever-changing.
Rabbi Shimshon Raphael Hirsch makes a similar observation
about the Torah in general. He explains that the tablets of the law
Moses received at Mount Sinai were housed in an ark in the Holy
of Holies. The ark itself was actually made of three boxes – a box
of acacia wood placed between two boxes of pure gold; thus, the
two golden boxes surround an inner wooden box. Gold, he explains,
represents the immutable, unchangeable, and eternal quality of the
Torah, while the inner wooden box symbolizes growth and constant
development. He explains that both aspects are intrinsically valid
and our mission is to unite these seeming opposites.
From a mystical perspective these contrasting qualities are
actually complementary, reflecting the “run and return” dynamic
we have discussed throughout this book. It is interesting to note that
learning to differentiate between what cannot be changed and what
must be changed is one of the cardinal principles of various twelve-
step programs. Although this may seem obvious, in many cases it is a
complex and confusing task for even the most well-adjusted person.
In Masei, we discussed the Land of Israel’s ever-changing borders.
Torah, like the Land of Israel, is not static; rather, it is in a constant
state of revelation. Since the Written and Oral Torahs are absolutely
inseparable, even those laws that appear to be unchanging still
constantly reveal new aspects and allow for new insights, each in
their own way. Learning to walk in the way of the Torah is learning
how to walk the way of life.
623