Hazinu

Parshat Hazinu Moshe's Song Rabbi Ari Kahn This week’s Parsha is one of the last Parshiot in the Torah. Here Moshe takes a different course of action when compared to the other sections of D’varim. Until now Moshe either taught or re-taught the commandments, or rebuked the people for their misdeeds. In Ha’azinu, Moshe breaks out in song. It is not the first time that Moshe is involved in song; the “Shira” after the miraculous splitting of the sea is surely the more famous of Moshe’s songs. But that song was the response to an unparalleled divine action. That was a song inspired by religious ecstasy. It was a moment of rapture; Moshe led and the entire People followed. Here, Moshe sings by himself. The generation that left Egypt is dead, and soon Moshe will follow them to the grave. This seems like a strange time for Moshe to break into song, but herein lies the greatness of Moshe. In order to understand this idea, let us look at a passage in the Talmud which describes another instance when someone wished to sing but was not allowed: Our Rabbis taught: When the wicked Nebuchadnezzar threw Hananiah, Mishael and Azariah into the fiery furnace, the Holy One, blessed be He, said to Ezekiel: ‘Go and resurrect the dead in the plain of Dura.’ This being done, the bones came and smote the wicked man upon his face. ‘What kind of bones are these!’ he exclaimed. They [his courtiers] answered him, ‘Their companion is resurrecting the dead in the plain of Dura.’ Thereupon he broke into utterance, ‘How great are His signs, and how mighty are His wonders! His kingdom is an everlasting kingdom, and His dominion is from generation to generation!’ R. Isaac said: May molten gold be poured into the mouth of that wicked man [sc. Nebuchadnezzar]! Had not an angel come and struck him upon his mouth he would have eclipsed all the songs and praises uttered by David in the Book of Psalms. (Sanhedrin 92b) The conclusion of the passage is that Nebuchadnezzar wished to sing but was not allowed, and had he sung, his songs of praise would have fared well in a comparison with those of King David - the sweet singer of Psalms. The passage is difficult: Why would G-d display the miracle to the heathen, if not to make him realize the greatness of G-d? And why would Nebuchadnezzar be struck, when the idea of a G-d more powerful than he, finally dawned on him? The Kotzker Rebbe addresses these issues in a short comment; “You wish to sing praise while the crown is on your head, I would like to hear how you sing after being slapped in the face” (Emet miKotzk Tizmach pg. 37)

Many people, after being inspired by a wondrous sight, have the ability to sing praise. The greatness of King David was his ability to sing despite personal tragedy which would have broken the spirit of a lesser man. The angel came to hit Nebuchadnezzar:, had he now sung he would have indicated spiritual greatness and true humility. But in the aftermath of the blow, Nebuchadnezzar no longer felt inspired. The moment was lost. Now we can appreciate the sublime greatness of Moshe: Surely the song sung after the splitting of the sea was a moment of religious ecstasy. That song was the first time people sang to G-d. The Midrash indicates that in the future this will be noted: THAT WHICH HATH BEEN IS THAT WHICH SHALL BE (I, 9). The Rabbis say: In the Hereafter the generations will assemble in the presence of the Holy One, blessed be He, and say before Him, ‘Lord of the Universe, who shall utter a song before Thee first? ' He will answer them, 'In the past none but the generation of Moshe uttered a song before Me, and now none but that generation shall utter a song before Me.’ What is the proof? As it is said, ‘Sing unto the Lord a new song, and His praise from the end of the earth; ye that go down to the sea’ (Isa. XLII,10) (Midrash Rabbah - Ecclesiastes I:28) But Moshe, like David, sings even when things are not going his way. David sings when escaping from his own son who is attempting to usurp his power. Moshe sings the moment before death. When we contemplate the words which Moshe uses we are all the more amazed: Give ear, O you heavens, and I will speak; and hear, O earth, the words of my mouth. My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass. Because I will proclaim the name of the Lord; ascribe greatness to our G-d. He is the Rock, his work is perfect; for all his ways are justice; a G-d of truth and without iniquity, just and right is he. (D’varim 32:1-4) Of all the ways of describing G-d, Moshe refers to G-d as a “Rock”. Of course this term signifies the power of G-d. But when we recall that the downfall of Moshe took place when attempting to extract water from a rock, it is all the more surprising that this particular appellation is used. This understanding may be found in the Zohar: R. Simeon said: ‘Moshe in his Song, first said “The rock, perfect is his work” (Deut. XXXII, 4), referring to the occasion when water issued from the rock…” (Zohar S’hmot 64b) In his song, which is sung immediately preceding his death, Moshe completely accepts Divine justice: He is the Rock, his work is perfect; for all his ways are justice; a G-d of truth and without iniquity, just and right is he.

Instead of avoiding this painful topic Moshe addresses it head-on, displaying absolute acceptance of G-d and His will. This is yet another indication of the spiritual level that Moshe achieves. At the beginning of the Book of Devarim, we noted that Moshe deals with three main issues: Rebuke, in the hope of bringing the people to a higher spiritual level; A review of the commandments based on the ‘Oral Torah’; and finally, this section of song where Moshe indicates that there is no remorse on his part. He goes to his death with dignity, praising G-d and his people, as we will see in the final Parsha in the Book of Devarim,‘V’zot Habracha’.