Remembering the Song
Life Lessons from the Torah Portion of Haazinu Deuteronomy 32:1-52
The Torah portion of Haazinu relates to the last words of Moshe. These last words are described as a “song” and they reverberate with eternal impact and meaning.
“And Moses came and spoke all the words of this song into the ears of the people he and Hoshea the son of Nun.”( Deuteronomy 32:44)
Song (Shira ) is an important method of discourse . Song seems to break all limitations and rises above all barriers. Reb Nachman wrote "Tears open all the gates. But song breaks down all the walls.”
“Shira “ stands out as being one of the most spontaneous and prophetic of the ten forms of Praise (described in tractate Pesachim 117a). "Shira" is unconditional praise.
The Midrash Tanchuma (on Beshalach 10.) describes ten examples of “Shira” in the history of Israel. All of these were examples of the souls simply bursting into song and declaration . Spontaneous expressions formed out of a deep mixture of deep yearning concern and thankfulness.
The first of these examples of “ Shira “is the song sung on the night of the Exodus in Egypt,(Isaiah 30:29.). The second is Shirat Hayam, the “Song at the Sea,”(Exodus 15:1-21.) . Then there is the “Song at the Well,”(Numbers 21:17-20.). The fourth is the song of Moshe at the end of his life that we encounter in this Torah portion of Haazinu, (Deuteronomy 31-32.) . Then the song of Joshua when he asked HaShem to stop the sun,” ‘Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ayalon.' (Joshua 10:12-13). Also the song of Devorah’(Judges 5) and King David’s song of praise after his salvation from the hands of his pursuer;(2 Samuel 22)are "Shira". Another was sung during the dedication of the Holy Temple, (psalm 30 ) and the ninth example is King Solomon’s “Song of Songs”
The tenth song, says the Midrash, will be the Shir Chadash, the “new song” of the ultimate redemption; (Psalm 96). So will the whole world “Sing to HaShem a new song, sing to HaShem, all the earth (Psalm 96:1)
It is Song/Shira that most powerfully rekindles memory. As we read earlier;
“And it will be, when they will encounter many evils and troubles, this song will bear witness against them, for it will not be forgotten from the mouth of their offspring. ….And Moses wrote this song on that day, and taught it to the children of Israel.( Deuteronomy 31:21)
Yet one needs to yearn to hear that song for it to have impact.
“Remember the days of old; reflect upon the years of [other] generations. Ask your father, and he will tell you; your elders, and they will inform you.”(ibid 32:7).
Regrettably we are living in a world that lives, breathes and subsists only on “The Here and Now “.” What Was” fades into obscurity and “What Will or should Be” is eclipsed by mystery. Mortal beings feel secure on what is found right before their eyes. The spiritual and emotional experience of all that mankind has accumulated is therefore ignored and at times ridiculed.
Yet it is actually in the realm of memory that the “Divine Song and Melody “is rediscovered. We need to return to listen to the words of all those who came before us and attempt to discern that melody that weaves through the memory of those words.
“Hear, my son, your father's instruction And do not forsake your mother's teaching; Indeed, they are a graceful wreath to your head And ornaments about your neck.”(Proverbs 1:8-9).
It is with that memory that the song is rekindled.
It is in that song that the memory is rebirthed.
It is in that delicate binding of memory and song that reveals the harmony of past present and future. It is there that purpose and experience become unified.
In that coming together a new song is birthed. It is at that juncture that all mankind will find common purpose:
“Sing to HaShem a new song, sing to HaShem, all the earth (Psalm 96:1)
LeRefuat Yehudit Bat Golda Yocheved and Yehudit bat Chaya Esther
