Parshas Ha'azinu 5767

Commentary by Rabbi Ephraim Nisenbaum

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This week’s portion is actually written as a poem in the Torah. It is written in two lengthy columns, rather than with the usual paragraphs.

Moshe called upon Heaven and Earth to serve as eternal witnesses of the rewards that await those who will observe the Torah, and the punishments for those who will not.

Moshe reminded the nation of G-d’s faithfulness and justice, how He had nurtured and protected the nation since its birth. He also reminded them of their own disobedience and corruption. He encouraged them to carefully study their history, and learn from the lessons it could offer them. History tends to repeat itself. Those who fail to learn from the lessons of the past are often forced to repeat those lessons.

The people were also encouraged to seek and heed the advice of the elders. Aside from their scholarship, the elders also have the advantage of experience and hindsight. This, too, is the reason the Torah places such an emphasis on giving the proper respect to the elderly.

The poem also describes the cycle of Jewish history, both past and present. It tells of how the nation will conquer and then inhabit the Land, enjoying its great bounty. However, this indulgence could, and would, lead them astray from following G-d and His commandments, thus incurring G-d’s wrath. G-d promised to bring punishments upon the Jewish nation, and foretold that they would fall into the hands of the other nations. The other nations, however, will sin even worse. Eventually G-d will bring the Great Redemption, and the glory of the Jewish people will be restored.

Ramban sees in this poem a complete foretelling of Jewish history throughout time, ending in the future redemption. It is the guarantee of Jewish survival, despite their many sins and punishments. The Ramban is reported to have said that every individual’s personal destiny is also alluded to in the poem.

Moshe reminded the people how G-d had discovered the Jewish people in the wilderness, and encircled them to protect them. The Midrash sees this as a reference to the Clouds of Glory that surrounded the people as they traveled through the desert, protecting them from the elements and dangers.

…he shall atone for himself, for his household, and for the entire congregation of Israel (Lev. 16:17)

The Kohen Gadol (High Priest) must first atone for his own sins, then for those of his family, and only then for the rest of the nation.

Rav Yisrael Salanter once said that when he was young he thought he could change the whole world. As he grew older he realized that his goals were too idealistic, and he could only improve his own townspeople. Then he thought he would at least change his family.

In his old age, however, he realized it was difficult enough to change himself. But, interestingly, as he improved himself, he saw that his family also improved. As that happened, his townspeople were also inspired to change. He realized that the way to improve the world is to first focus on improving oneself.

Did You Know...

On Succos, a man is obligated to eat all his meals in the succah. Women are exempt from eating in the succah, although they are rewarded for it if they do so.

One may eat cake or cookies less than the size of an egg outside the succah. More than that, however, must be eaten in the succah. A snack of fruit, fish, or any drink need not be eaten or drunk in the succah, although it is commendable not to eat anything outside the succah. If one is eating a meal, even the fruit, meat, and other foods must also be eaten in the succah.

Although it is required for a man to also sleep in the succah, many authorities are lenient in that regard for a variety of reasons. Nonetheless, it is commendable for one to sleep in the succah, weather permitting.