The
Essence of Jewish History
Parshas Haazinu
Posted on September 19,
2017 (5777) By Rabbi Berel Wein | Series: Rabbi Wein | Level: Beginner
The special nature and all
of the events of Jewish history are outlined for us in this week’s parsha.
Ramban in the 13th century comments that anyone who can, so many centuries
earlier, accurately foretell the later fate of a people is an exceptional prophet.
Moshe certainly fits that description and test. And what more can we add to
this phenomenon, now seven hundred-fifty years after Ramban!
The rabbis of the Talmud
attributed the crown of wisdom to the one who has a vision of the future. Even
though Moshe is the greatest of all prophets, his title amongst the Jewish
people is Moshe the teacher, indicating his wisdom and knowledge are translated
into his ability to view the future.
Moshe lays down the basic
pattern of all of Jewish history – the struggle to remain Jewish and not
succumb to the blandishments of current cultures and beliefs, the illogical and
almost pathological hostility of the world to Judaism and the Jewish people,
the awful price paid by Jews throughout history and the eventual realization of
Jews, and the non-Jewish world as well, of God’s guidance in history and human
life.
This entire, very complex
story is foretold to us in this week’s most remarkable parsha. It is no wonder
that Jewish tradition dictated that Jewish children should commit this parsha
to memory, for within it is recorded the entire essence of Jewish history.
Though we never really
know the exact details of the future of the Jewish people, the broad outlines
of the story have been known to us for millennia. Just read and study the words
of this parsha.
Moshe establishes heaven
and earth as witnesses to the covenant and the historical fate of the Jewish
people. Rashi explains that not only are they honest and objective witnesses
but most importantly they are eternal witnesses. Human witnesses are mortal and
passing. Later generations cannot hear their testimony, and even though current
video technology attempts to correct this deficiency, much of the personal
nuance and force, which colors all human testimony, is lost.
So we rely on heaven and
earth to reinforce our belief and commitment to the eternal covenant. It is the
very wonders and mysteries of nature itself that point to the Creator. And it
is all of human history that rises to testify as to the uniqueness of the Jewish
story and the special role that the Jewish people played and continue to play
in human events.
The witness testimony of
heaven is found in the wonders of the natural world. The witness testimony of
earth is found in the history of humankind and of the role of the Jewish people
in that amazing, exhilarating and yet depressing story. Moshe begs of us to
listen to these two witnesses for it is within their and our ability to know
our past and future through their testimony.
Much of their testimony is
frightening and worrisome but it is even more frightening to be unaware of our
past and future. We should listen carefully to the parsha. It has much to teach
us about our world and ourselves.
Shabat shalom
Rabbi Berel Wein
Safely
Carried on the Wings of Eagles
Parshas Haazinu
Posted on October 1, 2017 (5780) By Rabbi
Pinchas Avruch | Series: Kol
HaKollel | Level: Beginner
Twice the Torah records
songs composed by Moshe describing the relationship between the People of
Israel and the Master of the Universe. The first is the joyous Song at the Sea
(Shemos/Exodus 15:1-19). This euphoric song of thanksgiving of the Jewish
nation upon their salvation from the clutches of death at the hands of the
Egyptians was sung moments after the Egyptians drowned as the water of the Sea
of Reeds returned to their natural state after having been miraculously split. The
second comprises the majority of this week’s Torah portion, but is a somber
prophecy of the future of the Jewish people. Like much of the Book of
Devarim/Deuteronomy, Moshe once again warns the Children of Israel, on this
last day of his life, that, despite their unique relationship with G-d and all
that He has done for their well being throughout their sojourn in the desert,
their economic success in the Land of Israel will lead to their straying from
the way of G-d, leading to idolatrous practices. The Divine response
will be G-d’s “withdrawal” of His presence from the Land, which will allow
conquerors to enter and exile the Jews. But, in due time, the People of Israel
will return to G-d’s way and be restored to their glory while their enemies are
punished.
In understanding G-d’s
relationship with Israel, Moshe’s alludes to an eagle and its young. “Like an
eagle arousing its nest hovering over its young; he spreads his wings, he takes
it, he carries it on his wings.” (32:11) What is it about eagles that they
carry their young on their wings? Rashi (R’ Shlomo Yitzchaki, 1040-1105, the
commentator par excellence, whose commentary is considered basic to the
understanding of the text) elucidates that other birds carry their young from
place to place in their talons because they fear the eagle which soars over
them, but the eagle fears nothing but the arrow, so it carries its young on its
wing to protect them from attack from below.
As the Jews approached Mount
Sinai, G-d reminded them (Shemos 19:4) that they were carried from Egypt on the
wings of eagles, and Rashi elucidates this refers to the moments before the
splitting of the Sea when the Egyptians caught up to the Jews and G-d placed a
Cloud of Glory between the two nations to absorb the arrows and stones hurled
by the Egyptians. The Jewish people are eternally the young of the most
powerful, highest soaring Being in the heavens who “personally” protects us
while delivering us to accept His service.
But how do the young get
on the back of the eagle? Other birds are picked up by the talons in which they
are held during flight…but what about the eaglets? Explains Rabbi Matisyahu
Salomon, Mashgiach Ruchni/Spiritual Mentor of Beth Medrash Govoha, the Yeshiva
of Lakewood, NJ, that to be assured of the safe journey provided by the
powerful parent, they have to jump on. They have to make the move that puts
them into the position of safety. So, too, we have to “jump on”, making the
commitment to cling to our Father and His Torah while He shields us from
danger.
We recently discussed the
wisdom of our Sages in coordinating the calendar with the weekly Torah
portions. The festival of Succos (Succot/The Feast of the Tabernacle) is a
multifaceted celebration with many observances, the holiday’s name is drawn
from the Succah booths we build and utilize as temporary dwellings for seven
days. By moving out of our houses into flimsy structures lacking solid roofs,
especially at a time when the summer weather is starting to wane, we testify to
our reliance on G-d for our security, declaring the irrelevance of wood, mortar
and brick in our ultimate protection. Just as He provided our safekeeping in the Wilderness for forty
years via the Clouds of Glory, the “eagle” of old, only He provides us true
security today.
On Yom Kippur, we “jumped
on” the eagle’s back, renewing our commitment to G-d and the ways of the Torah.
On Succos, we reaffirm our faith in the absolute protection that only the eagle
can provide, as we personally experience of the Divine security offered by our
contemporary Clouds of Glory. This week’s Torah portion helps us appreciate how
truly unique our opportunity is.
Have good Shabbos and a
good Yom Tov.
Copyright © 2001
by Rabbi
Pinchas Avruch and Project Genesis, Inc.
Kol HaKollel is a
publication of the Milwaukee Kollel Center for Jewish Studies 5007 West Keefe
Avenue; Milwaukee, Wisconsin; 414-447-7999
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