בס "ד

EIN GEDANKE ÜBER PARSHAT HA'AZINU 5786

Ha’azinu and the Land of Israel: From Creation to G-d’s Ultimate Judgment

The Torah does not begin with Creation by coincidence. Its opening words are not directed to Abraham, Moses, or the people of Israel, but to the Creator of heaven and earth (Genesis 1:1). This is more than an introduction; it is the foundation of everything that follows.

Rashi opens his commentary on Genesis 1:1 with a famous question: why does the Torah begin with Creation instead of the first commandment given to Israel? His answer is as powerful as it is timeless. If the nations were ever to claim that Israel had stolen the land of Canaan, the response is this: the whole earth belongs to God. He created it, He gave it to whom He willed, and He took it away and gave it to whom He deemed right (Rashi on Genesis 1:1).

This principle is also echoed in the Song of Moses, Ha’azinu.

Moses calls upon heaven and earth as witnesses:

“Give ear, O heavens, let me speak; let the earth hear the words of my mouth” (Deuteronomy 32:1–3).

He then reminds both Israel and the nations that G-d Himself established the boundaries of the nations:

“When the Most High gave the nations their inheritance… He fixed the boundaries of the peoples” (Deuteronomy 32:8–9).

In other words, no nation possesses its land by its own right. Ultimately, G-d is the Owner of the earth. He determines where the nations dwell and what place Israel occupies in His plan.

Ha’azinu then describes how G-d protected Israel “as the pupil of His eye” and carried them as an eagle carries its young (Deuteronomy 32:10–12). Even when Israel strays and is disciplined for it, G-d’s covenant remains. His discipline is never the same as rejection.

This is an important distinction. Israel’s history includes exile, persecution, and suffering, yet nowhere does the Torah teach that G-d has abandoned His covenant with His people.

When one surveys history, a striking pattern emerges. Israel was attacked in its own land. During the Babylonian and Roman exiles, the Jewish people lived scattered among the nations, yet the hostility did not cease. In many countries they were persecuted, expelled, or murdered. The twentieth century demonstrated how terribly this hatred culminated in the Shoah.

After the return to the Land of Israel, many hoped that the Jewish people would finally have a place where they could live in safety. Yet even this did not bring an end to the hostility. The conflicts continued.

Warum?

That question is not merely political; it is also a spiritual one. Ha’azinu shows that history is ultimately not only about power, borders, or armies, but about the relationship between God, His people, and the nations.

The song concludes with G-d’s righteous judgment. After Israel has been humbled and its own strength has vanished, G-d declares that He Himself will arise to execute justice:

“For the L-rd will vindicate His people… Vengeance and recompense belong to Me… He will avenge the blood of His servants, take vengeance on His adversaries, and make atonement for His land and His people” (Deuteronomy 32:35–43).

He is the Judge of the whole earth. He knows the motives of mankind and will ultimately judge all the nations that continue to condemn Israel unjustly.

That is one of the central messages of Ha’azinu.

Ultimately, world history is not written by kings, governments, or international organizations. It unfolds under G-d’s sovereign direction. He determines the boundaries of the nations. He preserves His covenant. He does not forget the injustice done to His people. And He promises that righteousness will ultimately prevail.

Angelique Sijbolts
Vielen Dank an Rabbinerin Tani Burton für das Feedback.

 

For now, this is the first of the last in a whole series of parasha insights.

I have now been doing this for the website for several years, and it’s time for something new for myself.

After the holidays, I will therefore begin a series of insights for Bnei Noach based on Pirkei Avot.


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