Likkutei Sichos Vol. 24 – Ha'azinu / Shabbos Teshuvah
1. The Song of Ha'azinu is one of the songs that the Levites would recite in the Beis Hamikdash as a song over the offering. The Rambam states in Hilchos Temidin U'Musafin: "On the additional offerings of Shabbos, they would recite the Song of Ha'azinu and divide it into six sections, 'Ha'azinu', 'Zechor', 'Yarkiveihu', 'Vayar', 'Vayomer', 'Ki Goy', as it is read in six parts in the synagogue."
We need to understand:
The Song of Ha'azinu is a rebuke — words of admonition, to the extent that it is brought as a halachic novelty. As the Rambam states in Hilchos Tefillah: "Anyone who goes up to read from the Torah begins with a good matter and concludes with a good matter, but in Parshas Ha'azinu, the first reader reads until 'Zechor Yemos Olam', and he details specifically which part is read for the second, third, fourth, fifth, and sixth readers, and concludes: And why do they divide it in these sections? Because it is a rebuke, so that the people will return in repentance."
Seemingly, "rebuke" and "song" are two separate, and even more so, opposite concepts!
2. The fact that the Torah refers to "Ha'azinu" with the name "this song" is explained by the Ramban: "They called it a song because Israel will always say it with song and melody, and it is written as a song, for songs are written with breaks at the places of melody."
However, it is understood that it is difficult to say that (only) because of these reasons, Ha'azinu was established as the Song of the Levites (on the additional offerings of Shabbos), as we see from the other verses that were established as songs over the offerings (even though most of them are not written in the form of a song, but) because their content is a song to the Almighty — starting from the song that the Levites would say on the first day, "The earth is the L‑rd's and all it contains" (because He acquired and granted and rules over His world), to the song on Shabbos, "A psalm, a song for the Shabbos day" (for the day that is entirely Shabbos or because of Shabbos), and similarly the song at the Minchah of Shabbos, "Then Moshe sang and who is like You," etc.
3. Regarding the term "this song" (in the Torah), the Targum translates it as "praise," and it is considered one of the ten songs that were said in this world. The other songs are all about the open kindnesses and goodness of the Almighty, starting from "A psalm, a song for the Shabbos day," which Adam said when the day of Shabbos arrived and protected him, to the final song that we will soon say when we leave exile.
The fact that the entire portion is called a "song" can be understood because "this song is a clear promise of the future redemption," as explained at the end of the song (and similarly at its beginning).
However, since it was not established to say the entire Song of Ha'azinu during the additional offering of each Shabbos, but rather each part (chapter) is for a different Shabbos, six chapters, etc., one chapter for each Shabbos, it is not understood:
It is understandable that the first three chapters of the song, with their content of the Almighty's goodness and kindness to the Jews, and also the last chapters, where the Almighty promises not to destroy them and that ultimately they will merit the redemption — the concept of "song" in them is understood. But the sections in between, which speak of the great descent of the Jews and matters of punishment, etc. — how can these chapters, in themselves, be considered a song on their designated Shabbos?
4. Regarding the division according to the signs of "HaZiv Lecha," there are several opinions. Among them:
According to Rashi's interpretation, the fourth section is from "And the L‑rd saw and was angered" until "If not for the enemy's anger," which speaks only about the punishment, etc., of the Jews. Similarly, the fifth section according to Rashi is from "If not for the enemy's anger" until "For the L‑rd will judge His people" — until there, Moshe testified against them words of rebuke so that this song would be a witness when calamity befalls them, etc.
According to the division of the Rambam, "the fourth is from 'And the L‑rd saw and was angered' until 'If they were wise,'" which includes the verse "If not for the enemy's anger" — the reason for the negation of the destruction, "and the fifth is from 'If they were wise' until 'For I lift up My hand to heaven,'" which includes the verses "For the L‑rd will judge, etc."
It turns out that according to the Rambam's division, there is no section (of the six sections) that contains only words of calamity, because even the two middle sections contain words of consolation.
Nevertheless, it is understood that even according to the Rambam, it is not sufficient to call the content of these two sections a song to the L‑rd — even not the fifth section, since the majority of the verses in the section are words of rebuke, from "If they were wise" and onward, and certainly not the fourth section which is entirely "words of rebuke," because "If not for the enemy's anger" is indeed a "rebuke," as is evident (— that only because of "the enemy's anger" did the Almighty not carry out "I would have wiped them out from human memory," Heaven forbid).
5. And now, the Rambam himself clarifies this with precision in his wording:
The language of the Gemara regarding this matter is: "In the Musaf of Shabbos, what would they say? Rav Chanan said, etc. Rav said, 'The sections are divided as follows: Ha'azinu is divided into six parts, and they would say one section each Shabbos. When they finished the song in six Shabbosos, they would return to the beginning.'" However, in the Rambam, the wording is: "In the Musaf of Shabbos, they say the Song of Ha'azinu and divide it into six sections, as it is read in the synagogue, and they say one section each Shabbos. When they finish the song in six Shabbosos, they return to the beginning."
a) The Rambam changes:
(1) The order of the matters: In the Gemara, it states, "As they are divided here, so they are divided in the synagogue," indicating that the division "in the synagogue" is "as" the division "here"; whereas the Rambam states the opposite, that the division here is "as it is read in the synagogue."
(2) The language of the Gemara "as they are divided" — and in the Rambam, "as they read (it in six sections in the synagogue)."
b) He adds —
(1) At the beginning of his wording (in the Musaf of Shabbos) "they say the Song of Ha'azinu, etc., Ha'azinu," whereas in the Gemara it only states "Ha'azinu";
(2) At the end of his wording — "When they finish the song in six Shabbosos, they return to the beginning."
Because the Rambam explains in the above manner the nature of the Song of Ha'azinu in the Musaf of Shabbos:
The song of the section each Shabbos is not an independent song, a separate song for that particular Musaf, but rather in each of the "In the Musaf of Shabbos, they say the Song of Ha'azinu," each section is "the Song of Ha'azinu," all sections are one "entity" — the Song of Ha'azinu.
However, the law of the song in the Musaf of Shabbos regarding the "individual" (the Levites) is one section, and furthermore — it is one commandment for all six Shabbosos.
5. Therefore, the Rambam adds (and emphasizes) "and they divide it into six sections: Ha'azinu, etc., as they read it in six sections in the synagogue." With this, he emphasizes not so much the place of the division, but primarily that it is one commandment of reading: just as in the synagogue it is "read in six sections," meaning that the six sections are read as one reading, so too is the recitation in the Musaf of Shabbos in the Beis Hamikdash in the recitation of the song — the Song of Ha'azinu. It is only that "they say one section each Shabbos."
And therefore: When is it considered that the recitation of the song in the Musaf of Shabbos has been fulfilled? When "they have completed the song in six Shabbosos."
And since the law of the song here does not mean saying "each Shabbos" a separate section of "Ha'azinu" as an independent matter, but rather "they say the Song of Ha'azinu" in its entirety as one unit, therefore, the Rambam concludes that "when they have completed the song in six Shabbosos, they return to the beginning" specifically.
6. The point of the entire parsha of Ha'azinu as one song is understood:
All the details of the song, including the words of rebuke within it (where it speaks of sins and punishments), clarify and bring out not only that "The Rock, His work is perfect, for all His ways are justice, a G‑d of faithfulness and without iniquity, just and upright is He," which is stated at the beginning of the song [which does not yet evoke an overt joy in song and praise], but rather that all the events of the Jewish people, even those that appear contrary to good, are done by G‑d for one purpose — the true and complete redemption in the end of days. That is, all these matters are stages in the order of ascents that bring about the ultimate good for the Jewish people, through which G‑d's kingship will be revealed in complete form in the future.
7. At first glance, further explanation is required: What is the connection and reason that dividing the Song of Ha'azinu into six Shabbosos enhances the concept of the song?
It can be suggested (based on the inner dimensions of the matters) that the song on (Musaf of) Shabbos corresponds to the song during the six days of the week.
The explanation is as follows:
The psalms of the song during the six days of the week — on Sunday, "The earth is the L‑rd's and the fullness thereof," and on Monday, "Great is the L‑rd and greatly to be praised," etc. — speak about matters and actions that reveal and manifest G‑dliness in the creation (in His world). However, on Shabbos, when "He rested from all His work," G‑dliness is beyond His work — beyond creation, and the revelation of G‑dliness at that time is connected with Torah and Israel as they transcend creation.
Just as in the song to the Almighty concerning matters of creation there are six psalms during the six days of the week, similarly, there are six sections in the matters of the revelation of the Almighty in relation to the Jewish people and their connection to the Torah (which is the entire content of the song, as the verse states, "That this song shall be a witness for Me against the children of Israel," "And this song shall testify before them as a witness, for it shall not be forgotten from the mouth of their descendants").
"On the first day, they would say, 'The earth is the L‑rd's and the fullness thereof'" — "He acquired and bequeathed and rules in His world," which means that the world is the L‑rd's "acquisition" and He is the ruler, etc. — similarly, the first section of Ha'azinu speaks about this concerning Israel and the Torah ("May my teaching drop as the rain," "That I speak before you the Torah that I gave to Israel, which is life forever," and) as it is explicitly stated at the end of the section, "Is He not your Father, who acquired you, who made you and established you," where the existence of the Jewish people is connected with the Almighty.
"On the second day, they would say, 'Great is the L‑rd and greatly to be praised in the city of our G‑d, His holy mountain,'" — "He divided His works and ruled over them," which indicates the action and revelation of G‑dliness in creation; corresponding to this, in the second section of the Song of Ha'azinu, it states, "When the Most High gave the nations their inheritance, when He separated the sons of man, He set the boundaries of the peoples according to the number of the children of Israel, for the L‑rd's portion is His people," — how the Jewish people are distinguished from all nations by accepting upon themselves His Torah, His kingship, and His yoke, and also about the multitude of kindnesses and goodnesses that the Almighty has done with the Jewish people, which further brings out the "Great is the L‑rd and greatly to be praised."
3. "On the third day, they would say, 'G‑d stands in the congregation of G‑d; in the midst of the judges He judges,'" which indicates an aspect of strength and concealment. [For in addition to the fact that the name Elokim in general serves as a shield and covering for the name Havayah, as it is written, "For a sun and a shield is the L‑rd, Elokim." Therefore, Elokim has the same numerical value as 'nature,' as it conceals the light of the name Havayah, which is above nature. This is emphasized in the verse, as the Gemara states that when one says "Elokim stands, etc.," it refers to the revelation of the earth in His wisdom and the establishment of the world for His congregation, indicating the revelation of the revealed world from the concealment and covering of the hidden world (where the creations of the hidden world are nullified in their source, similar to fish in the sea). Consequently, the aspect of "earth," materiality, was revealed.]
Similarly, in the third section (of Ha'azinu), the verses speak of how among the Jews there was a concealment of G‑dliness, until the conclusion, "And you forgot the G‑d who formed you."
"On the fourth day, they would say, 'O L‑rd, G‑d of vengeance, O G‑d of vengeance, shine forth,'" — "Who created the sun and the moon and will in the future exact retribution from those who worship them." Correspondingly, in the fourth section of the Song of Ha'azinu, the punishments and retributions for the Jews are mentioned.
"On the fifth day, they would say, 'Sing aloud to G‑d our strength; shout for joy to the G‑d of Jacob,'" and in the fifth section, the "words of consolation that will come upon them" are mentioned, which leads to "Sing aloud, etc."
"On the sixth day, they would say, 'The L‑rd reigns; He is robed in majesty; the L‑rd is robed, He has girded Himself with strength, etc.'" In contrast, in the sixth section, it speaks of the redemption in the end of days, when the sovereignty of the Holy One, blessed be He, will be revealed with full strength and might.
Based on this, we can say that "one comes to teach and ends up learning": Just as the six sections of the Song of Ha'azinu together form one complete song, as mentioned above, so too the themes of the songs of the six (seven) days of the week (the weekdays) are not merely separate songs (psalms), a special song for each day, but together they form one complete song.
7. Based on this, it follows regarding the song of the fourth day, "O G‑d of vengeance, L‑rd," — "Who created the sun and the moon and will in the future exact retribution from those who worship them" — that this is not a special song about the future retribution from those who worship them. Rather, it is a part and detail of the songs of the six (seven) days of the week, meaning that through this, on the sixth day, the sovereignty of the Almighty is revealed — "The L‑rd reigns; He is robed in majesty."
8. The portion of Ha'azinu is read in many years, like this year, on Shabbos Shuvah. Based on this, we can say that in the portion of Ha'azinu, there is not only a connection to the Ten Days of Repentance, as it is customary to read matters of rebuke so that the people will return in repentance, but also the special service and repentance of Shabbos Shuvah (and the Ten Days of Repentance in general).
The difference between the repentance of the weekdays and the repentance of Shabbos is primarily the concept of higher repentance. However, it is known (as discussed many times) that the main and complete service of higher repentance during the Ten Days of Repentance is on Shabbos Shuvah.
The general distinction between lower repentance and higher repentance in the soul of a person is that lower repentance comes through a broken and contrite heart, associated with bitterness, while higher repentance is "with great joy."
This is hinted at in the Song of Ha'azinu: it includes matters of rebuke so that the people will return in repentance, but on the other hand, it is called a "song," and the Levites would say it as a song over the sacrifice (together with the melody of musical instruments) — an aspect of joy (for this reason, "one does not say a song except over wine, as it is said, 'which gladdens G‑d and men'").
Until the command to write "this song" literally was "so that this song shall be a witness for Me" — as a testimony to the Torah and mitzvos, meaning that the song brings about the fulfillment and vitality in the entire Torah and mitzvos.
And this is also emphasized in the fact that although from the verse "And now, write for yourselves this song" our Sages derive that there is a positive commandment for every Jew to write the entire Torah, a Sefer Torah — nevertheless, the Torah expresses this with the term "this song," which in the simple meaning of the text refers to the Song of Ha'azinu, because the song is the "testimony" that provides the fulfillment and vitality in the entire Torah.
8. The term "parsha" and the chapter "32" are significant as they hint at the entire Torah. It is known that the Torah begins with a 'Beis' (בראשית) and ends with a 'Lamed' ("לעיני כל ישראל"), forming the word 'Lev' (לב, heart). Furthermore, the impact of the Song of Ha'azinu is similar to the function of the heart in its literal sense, where the sustenance and life of the entire body depend on the heart. Similarly, the entire Torah depends on the (testimony of) the Song of Ha'azinu. This is the 'heart' of the entire Torah.
9. This concept aligns with the essence of teshuvah, particularly higher teshuvah, which does not mean "physical repentance from sins," but rather a path in serving G‑d, where one's service is "to return the soul to its source and root and to cleave to it." Teshuvah provides the sustenance and life in the service of Torah.
10. It is noteworthy that this year — the 13th of Tishrei, 5743 — marks one hundred years since the passing of our Rebbe. It is important to note that his overall guidance and conduct were in a manner of "from the outset."
Through mitzvos, one's actions become (through teshuvah) "good and illuminating deeds."
And through the fact that the Jewish people do teshuvah, they are immediately redeemed. This refers to the personal redemption of every Jew, and each individual merits a (complete) good final sealing on Yom Kippur.
And through this, we reach the general redemption, the true and complete redemption, at which time there will be a "new song" in the masculine form, an eternal redemption after which there will be no exile, speedily in our days, truly.
(From the talks of Shabbos Parshas Ha'azinu, 5741 and 5742)