Shabbat Parashat Ha'azinu - 5784

Shabbat Parashat Ha'azinu - 5784

Rabbi Hal Miller Give ear, heavens and I will speak and may the earth hear the words of my mouth. May my teaching drip like the rain, may my utterance flow like the dew, like storm winds upon vegetation and like raindrops upon grass. When I call out the name of Hashem, ascribe greatness to our God. [Devarim 32:1-4] Where is the dividing line between the preface to the celestial bodies and Moshe's speech to the people? Clearly verse 1 is to the heavens and verse 6 is to the people. But there is a strong difference of opinion on where Moshe's intended listener changes. All the commentators agree that verse 1 is Moshe speaking directly to the heavens and the earth. Why he would do that is a question for another day. Verse 6 is obviously directed to the people: "Is it to God that you repay this, O people who are vile and unwise?" The question comes in with verses 2 and 3. Rashi begins with verse 2, saying, "This is the testimony that you should witness, that I say in your presence, the Torah that I gave to Israel, that it is life for the world, like this rain which is life for the world." This comment might sound like Rashi is still speaking to the heavens and the earth as witnesses, but many commentators understand it to be the beginning of Moshe's song to the people who will also witness, where "this is the testimony" refers to the Torah that Moshe gave the people. If so, then Rashi divides between verses 1 and 2. Or HaChayim agrees but for a different reason. He understands verse 2 as similar to Avot [3:21] "if there is no flour there will be no Torah", that rain is required for life. If there is no rain, there is no life. Or HaChayim equates rain to Torah study. This verse is Moshe telling the people that they must study Torah in order to live, thus this is the beginning of the song itself. Sforno agrees here. Rashbam believes that Moshe's speech to the people begins with verse 3. "When I call out the name of God. When I will tell you about the great and wonderful things that God has done for you as well as that He is righteous in what He will do for you in the future" thus here Moshe is giving an introduction to the people. Others understand the first three verses to be an introduction, speaking to the heavens and the earth, and the song itself begins with verse 4. Rav Hirsch is explicit about this, "The first three verses are the introduction to the song, which begins with the following verse" and in 4, "With these words the real song begins." He cites Berachot [21b] that verses 2 and 3 are Moshe's prayer regarding what he is about to do. Nechama Leibowitz concurs, "The song is a history of the nation. The song deals with this in three distinct (body) sections. The first three verses are introduction/ prologue, and last four verses are conclusion/epilogue." Kol Dodi also believes the song begins with verse 4, but for a different reason. Moshe called upon heaven and earth to be witnesses. "Like all witnesses, they will be the first to administer reward and punishment. However, the words 'when I call out the name of God' limit this role. The witnesses are to punish the Jews only when the honor of God's name is at stake." Thus verse 3 is still directed to the heavens and earth, not to the people. Although the details may differ, the theme is constant across all the opinions that Moshe called the heavens and earth to witness in the future that the Jewish people were the chosen of God and he then related to the people their obligations.