Parshat Ha’azinu is the only Torah portion that we possess an ancient Talmudic tradition for how to precisely divide it into short segments for public readings.
The division is indicated by the phrase “Haziv Lakh” (the radiance is Yours), which is an acronym – the first letter of the first word of each of the separate reading segments (Rosh HaShana 31a).
This is a key for understanding the essence of the inner structure of the epic Ha’azinu prophetic poem, which provides a framework for understanding the people of Israel’s larger historic adventure, as well as the Creator’s Divine guidance of that story.
Let us examine the contents of each segment:
“Ha‘azinu” – Listen, heaven (verses 1-6): This puts an emphasis on the simple process of reward and punishment – the Judgmental Process.
“Zakhor” – Remember the days of old (verses 7-12): This emphasizes Israel’s unique inherent trait (the “Segula“), which doesn’t depend on deeds but rather on the fact that HaShem would have chosen us even if we bereft of any merits.
“For the portion of HaShem is His nation.” (D’varim 32:9)
“Yarkiveihu” – He will ride up to the high places of the earth (verses 13-18): This describes “kicking” (32:15), the rejection of HaShem’s Torah, which partially results from an exaggerated faith in the power of Israel’s Segula. We are convinced that the Creator remains with us and will not allow us to be torn apart once He has chosen us.
Thus, these first segments present to us the three basic elements of Jewish history: justice, inherent uniqueness, and rejection.
The last three segments of the prophetic poem describe the necessary consequence of what was described in the first three segments, but in a different sequence.
“Vayar” – And HaShem will see and turn away (verses 19-28): This is a direct result of the Judgmental Process. Sinners must be punished. The passage describes a society that is apathetic on the subject of the Divine.
“They provoked Me with a non-god…” (32:21) – but not with “other gods.”
And the Torah then mentions their vain elements.
“…they angered me with their vanities…” (32:21)
The solution is to punish them measure for measure.
“…I shall provoke them with a non-nation, I will get them angry with a vile nation.” (32:21)
A non-nation is the name for a national identity that has no reason to exist on its own except for filling in the empty spaces in our national identity. This is a unique type of struggle, which forces Israel to return to our original identity.
“Lu Ḥokhmu” – If only they were wise they would know this (verses 29-40): This is a solution for the rejection of Torah. Additional wisdom is needed in the generation.
This corresponds to an insight by HaRav Avraham Yitzḥak HaKohen Kook – that the spiritual illness of the generation of redemption can only be cured by enhancing our spiritual expertese (Orot HaTshuva 4:10). Only this can satisfy the intellectual quest of the generation.
“Ki Essa” – For I will lift my hand up to heaven (verses 41-44): This is a result of our inherent Segula. It consists of Israel’s vengeance, carried out by the Creator, who avenges His people. This vengeance takes the form of filling the land with the holy flocks.
“…and the land will be atoned.” (32:43)
This can also mean that the land will be covered by “His nation” (“v’khiper” might be related to “kaporet” – the cover of the Ark).
We can conclude that while on a theoretical basis the intrinsic value of Israel’s objective inner Segula takes precedence over the material aspect (where holiness depends on human action). The Divine guidance of history advances the treatment of sins and their consequences, so that the value of Israel’s inherent Segula will appear in full force at the end of days.
The seventh segment of the Torah portion (verses 45-52), which tells us about the Creator’s commandment to Moshe that the time had come for him to leave our world, emphasizes the need to cancel the centrality of the leader in order to reveal and clarify HaShem’s sovereignty over the entire universe.
Translation by Dr. Moshe Goldberg
