Parshas Ha'azinu is basically an
epic poem. The introduction tells us about the kindness of Hashem and the
centrality of the nation of Israel
in the families of man. It then predicts that Israel will be prosperous and
because of their wealth will spurn the bris. G-d will become angry and inflict
great punishments on the nation. However, he will spare his servants from the
suffering and the nations will rejoice when they see the vengeance of the people
of HaKadosh Baruch Hu.
The verse that describes this
situation is, "For the Lord will judge His people, and on His servants he
will relent; for he sees that they are helpless, insignificant, isolated, and
abandoned", (Deuteronomy 32:36). This describes the interplay between the
nation as a whole which has gone greatly astray and its few remaining tsadikim.
Specifically, that the sinful behavior of the people will not only bring
widespread suffering, but will also cause the righteous to become marginalized.
The Targum Yerushalmi adds that they will be without sustenance and support.
Rashi explains that reason the tsadikim will be spared is because they are
isolated and abandoned.
From the Or HaChaim it can be
inferred that it is the function of the righteous to strongly rebuke those that
anger the Almighty and to guide people in the ways of Hashem. Failure to do
this would be reckoned as a sin on their part. However, because they have no
power to do so, they are considered to be blameless.
Ultimately the salvation of the righteous
will herald the beginning of the messianic era as is brought in the Gemara,
" the Rabbis taught 'for Hashem will judge His people . . . when he sees
they are helpless, insignificant, isolated, and abandoned'. The son of David
will not come until hardship is multiplied. Another explanation is until the
students are few; another explanation until the pocket is empty of the last
penny; another is until we have completely despaired of the redemption",
(Sanhedrin 97:).
The tsadikim are also seen as the
life force of the nation. In connection with this the song ends with the verse,
"Sing nations [to] His people, for the blood of his servants will rise and
be avenged he will answer his adversaries and atone the soil of His
people", (Devarim 32:43). The Sforno comments that the nations will sing
to HaKadosh Baruch Hu because they will recognize that Hashem is straight with
no iniquity in Him; specifically that the desolation of the Holy
Land was just recompense for what the people did to it. This is
one of the aspects of vengeance and atonement. The Or HaChaim adds that the
desolation of the land will be a source of mockery to the nation because of
their insolence.
The Or HaChaim continues that
Hashem will not quarrel with His people forever. After that G-d will relent
because of the righteous among the nation. In addition even though the behavior
of the nation was not decent there is a legitimate claim that they did rely on
Hashem, suffered poverty and degradation for the sake of heaven, were killed
for the sanctification of G-d's name, and steadfastly yearned for the
redemption.
Atonement is basically not an
issue of punishment. It is more precisely a concept of rectification. However
rectification implies some sort of fall. In line with this the Sforno comments that
the atonement is not only about the desecration of G-d's name and otherwise,
rather it is also the return of the shechina to dwell among the chosen people.
He concludes his analysis quoting the verse, "together they will exalt when
eye to eye they see the return of Hashem to Zion ", (Isaiah 52:8).
To view on YouTube click:
A discussion of how the tsadikim
are the vital core even of a sinful nation and how they beckon it to redemption
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