Deuteronomy 32:1 - 52
Rabbi Gustavo Kraselnik
Kol Shearith Israel Congregation
Panama City, Panama
Parashat Haazinu, the second to last of the Torah, is made up of 52 verses, 43 of which correspond to Moses’ farewell chant.
As the other poems in the Torah (Jacob’s blessing, Gen 49; the song of the sea, Ex.15; Bilaam’s fable, Num. 22-23; and Moses’ blessing, Deut.33), Haazinu is written in ancient Hebrew, reflected both through the use of archaic grammatical structures and rarely used poetic words.
As an introduction to the parashah, in his outstanding translation and commentary of the Chumash, Rabbi Mordechai Ederi z”l quotes Rabbeinu Bechaie (Spain, 13th century): “The essence of this song is that Moses reveals before the people of Israel all the events in their future. It begins with the creation of the world, of the nations, of Israel, ending with Moses’ days.”
However, if we delve into the details, things are not that clear. The use of metaphors to announce future events has generated a great many interpretations. Facing the enigmas posed by the text, the Midrash (Sifrei, Haazinu 322) already states a strong discrepancy between Rabbi Yehuda and Rabbi Nehemiah. The former believes the poem refers to Israel; the latter, that the chant announces what is going to happen to the other nations.
The allegories posed by the poem have complicated its understanding for modern scholars as well. Although they recognize the antiquity of the chant, they do not agree on the time when it was written (from the 12th century to the 8th bCE), nor to which enemies it is directed (Samaritans, Canaanites, Assyrians, etc.).
Beyond the complexities posed by the poem, the way it begins strikes me: “Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth” (Deut. 32:1). Commentators focus their analysis on the reference to heaven and earth.
Rashi (France, 11th century) maintains that by putting heaven and earth as witnesses, Moses expresses his desire to project his words beyond his own death, “witnesses that endure forever”. Abraham Ibn Ezra (Spain, 12thcentury) quotes Saadia Gaon’s interpretation: “Heaven refers to angels, and earth to human beings.”
Personally, I believe that the force of the opening words of the chant lie on its verbs; in Moses’ daring to be heard, to demand attention and feel he has something to say. Whether it be a message that transcends his time (Rashi) or one that includes everyone (Ibn Ezra).
That is, among other things, what makes him a great leader. His conviction of wanting to pass on a message that will be heard. A message directed to everyone. Instead of saying that which the surveys show will work; to not hold back that which will take away votes; but to speak from the heart, saying what one believes, what one feels. This is the stuff of great leaders.
In an age of empty and devalued words, where the opinion of an image advisor is more important than our own conscience, Moses, “the humblest man”, once again shows us the master lines of good leadership. The ideals, determination, strength and force of some words which, besides being beautiful, have the capacity to transcend their time.
Shabbat Shalom and Shanah Tovah!!
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