Parshat Ha'azinu-The importance of 'shira'.

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September 18 2017
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Parshat Ha’azinu-The purpose of Song/Shira


The Bal Haturim (14th century-Europe) comments at the beginning of the famous song of Moshe, as follows:


בעל הטורים שמות פרק טו פסוק א


ישיר. י' שיר. שיו"ד שירות יש. ים, באר (במדבר כא יז). האזינו (דברים לב א). יהושע (יהושע י יב). דבורה (שופטים ה א). חנה (ש"א ב א). דוד (תהלים יח א). שלמה (תהלים ל א)… ושירה לעתיד לבא (שם מב י) (אגדת בראשית פ' נט, ועי' מכילתא)



‘There will be 10 songs in our history (including Ha’azinu). ……the last song will be that of the Messiah . (yashir becomes 2 words: yud(10) shir(songs)’.



It would seem that the presence of shira in our history accompanies us through our sojourning, both in Israel and beyond. What is the significance of shira? Why is it so important that it has a permanent place in our tradition and history?


Rabbi Yaakov Kaminetsky z’l in a commentary on the Hagada of Pesach (called Arzei Levanon) gives us a definitive explanation of the significance of shira, which links the parsha of Haazinu to the current month of Elul and the high holy days.


He examines the song of Devorah (Sefer Shoftim ch.5) and this becomes a paradigm for other songs, as mentioned above.


In ch.6, after the song of Devorah the pasuk states:


א  וַיַּעֲשׂוּ בְנֵי-יִשְׂרָאֵל הָרַע, בְּעֵינֵי יְהוָה; וַיִּתְּנֵם יְהוָה בְּיַד-מִדְיָן, שֶׁבַע שָׁנִים.


1 And the children of Israel did that which was evil in the sight of the LORD; and the LORD delivered them into the hand of Midian seven years.


 


In ch.4, before the song of Devorah it states:


א  וַיֹּסִפוּ בְּנֵי יִשְׂרָאֵל, לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה; וְאֵהוּד, מֵת.


1 And the children of Israel again did that which was evil in the sight of the LORD, when Ehud was dead.


 


What has caused the change from the expression ’and they again did evil’ (ch.4) to ch. 6 where it just states ‘and they did evil’. Surely this is also a continuation of previous behavior?


 


 


Rashi comments in ch. 6:


עד כאן נאמר 'ויוסיפו', שהיה נצבר חטא על חטא, אבל בשירה זו נמחל להם כל אשר עשו, ועכשיו מתחילין לחטוא, כך נדרש באגדת תהלים (מדרש תהלים יח ו):


“the change in expression is because the ‘shira’ of Devorah comes between ch. 4 and ch.6. The ‘shira’of Devorah represents the pardoning of the sins of the Jewish people, so that when they began to sin again, it was like a new ‘page’ and the concept of ‘continuing’ to sin did not apply”.


Rav Kaminetsky asks the obvious question. Surely there was teshuva/repentance in previous situations, so why is the teshuva here so different? What does the teshuva of a ‘shira’ really mean?


He answers by explaining the concept of teshuva as we find it in Talmud and beyond. There are two levels of teshuva: teshuva miyirah, and teshuva me’ahava. Teshuva miyirah means repentance out of fear of God. This happens when a person thinks about his negative behaviors and decides to begin the repair, as he fears the punishment that God has promised if such sins are committed. The Talmud says that such repentance can transform sins done on purpose to the lower level of punishment, as sins done inadvertently. Although the punishment is reduced, it is still there, as the blemish is not completely removed at this stage.


Teshuva me’ahava represents a repentance based on love of God and the Torah. The person realizes that his/her sin is without basis or logic and the level of self-worth is diminished upon this realization. This is where a new page begins in the person’s life (as seen in the large number of ‘BT’s  in our Jewish world today). The Talmud promises that previous sins are now turned into merits when this level of teshuva is achieved. This is no longer connected to the past but it is totally focused on the new existence, which teshuva me’ahava brings about.


This explains why the language changes from ch. 4 to ch. 6. The act of ‘shira’ is a total expression of the love of God felt by the people at certain times in our history. After crossing the Red Sea or after the victory of Devorah, the Jewish people were changed and the old ways were left behind (even if only on a temporary basis).The miracles that were experienced led to this enhanced level of closeness to God and this is expressed by the act of ‘shira’.The sins after the shira were new and not connected to the past sins which were described as having been a 'continuation' of sinning, by the pasuk above.


On the seder night we are told to sing ‘shira chadasha’-a new song, representing a renewal of our connection to God and the values of Judaism. In the days of King Hezekiah the level of closeness to God was very great and there was a discussion (in heaven) as to whether Hezekiah was to become the Messiah. (Talmud Bavli Sanhedrin 94a).The answer is given that he is not worthy because he did not say a qualifying ‘shira’ to God, (unlike Moshe, who said a number of shirot and was still not eligible to become the Mashiach).


With the explanation of the importance of ‘shira’ we can now understand why Hezekiah was seen as deficient in not singing a ‘shira ‘to God. The ‘shira’ represents the renewal of the connection of the Jewish people to God and thereby becoming fit for the ultimate redemption. It was not meant to be in the days of Hezekiah and it is something we look forward to, at every seder service.


Now we can see how the parsha of ‘Ha’azinu’ is so crucial in our history and especially when we were approaching the land of Israel. After all the miracles experienced in the desert, the Jews are given the wonderful inspiration from Moshe, to examine the past and take encouragement for the future. The entry to the land of Israel marks a new existence for the Jewish people and the beginning should be as pure as possible. This is expressed in the’ shira’ of Ha’azinu.


ז  זְכֹר יְמוֹת עוֹלָם, בִּינוּ שְׁנוֹת דֹּר-וָדֹר;  {ס}  שְׁאַל אָבִיךָ וְיַגֵּדְךָ, זְקֵנֶיךָ וְיֹאמְרוּ לָךְ.  {ר}


7 Remember the days of old, consider the years of many generations; ask thy father, and he will declare unto thee, thine elders, and they will tell thee


 


Moshe is asking the people to reflect on the past and become infused for the future. This is the essence of ‘shira’ and explains why it happens at this point in the Torah. To enter the land on a level of teshuva me’ahava is inspiring for the future of the people in the land. The composing of the ‘shira’ is the ultimate act of devotion by Moshe to his beloved people.


This should also inspire us at this time of year to think of these levels of teshuva and prepare ourselves for the day of Judgement in the best way possible. Shirat Ha’azinu before Rosh Hashana becomes tremendously inspiring, as have been all the shirot which we have heard and uttered throughout Jewish history. May we all truly achieve a complete teshuva , both in fear and love of God.


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This Dvar Torah is dedicated to my granddaughter, Shira Nechama Levitt, who has gone to spend a year in Israel studying Torah and becoming connected to the Holy  land. It is my hope and prayer that she will be able to sing her own ‘shira’ for the Land of Israel and that she will begin a relationship to Eretz Yisrael which will last a lifetime. We are very proud of her achievements until now and look forward, be’ezrat Hashem, to following her future with great anticipation.


Shana Tova.


 


Rabbi Ian Shaffer                    Cherry Hill NJ

Venue: Stern College Stern College

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Dedicated in honor of my granddaughter Shira Levitt from Houston, who is spending a year in Israel studying at MMY. The significance of 'shira' and the connection to the upcoming High Holidays

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    Learning on the Marcos and Adina Katz YUTorah site is sponsored today by Judy & Mark Frankel & family l'ilui nishmos מרדכי בן הרב משה יהודה ע"ה and משה יהודה ז"ל בן מאיר אליהו ויהודית and by the Polinsky Family to commemorate the 5th Yahrzeit of Gil Polinsky, Gedalyahu Gootmun Chaim ben Yaakov Dov