A Song Like No Other

By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah (www.bircas.org)

Most of Parshas Haazinu is a shira, a song that Moshe Rabbeinu recited to the Jewish People. Rashi (Devarim 32:12) tells us that this shira served primarily as a rebuke of the nation.

When the shira phenomenon exists throughout the Torah, shira serves to praise Hashem for great events of the nation’s history. This shira is the only exception. Why is a song, which usually conveys a joyful, positive message, used here to convey rebuke? Moreover, why did Moshe find it necessary to add this rebuke? After all, the nation had just heard the ninety-eight curses in Parshas Ki Savo, and earlier, another lengthy rebuke in Parshas Bechukosai.

HaRav Yechezkel Sarna answers that the other rebukes demonstrated that the world would not allow the Jews to stray from their spiritual charge. The nation was taught that they could not expect the functioning of the natural world to go on as usual regardless of their behavior. On the contrary, there is a covenant between the natural world and the Jewish People. Depending on whichever way the nation chooses to go, there will be either blessing or curse. If we engage in mitzvos, we merit blessing in creation. If we spurn the mitzvos, we are punished with curses. (See Ramban, Shemos 13:16.)

In direct contrast, Parshas Haazinu describes the greatness of the nation’s past, and its great purpose in the future. However, it contains an implied rebuke: Look at how great you were in the past! You have great spiritual potential! Why are you falling short of it?

In truth, what can we counter to this question? After all, we cannot be like the towering spiritual figures of our past. There is a concept of yeridas hadoros, the dwindling of the generations. The further that we get from Sinai, the less each successive generation is capable of in terms of spiritual achievement. That being the case, how can this shira place such demands on the weaker generations that follow?

The answer is found in the shira itself. It describes not just the past, but also the nation’s glorious future (see Rashi, Devarim 32:12). If so, yeridas hadoros is not our natural state, and thus, the demand upon us is legitimate.

This is why Moshe saw fit to add the rebuke of Haazinu. The previous rebukes were open warnings that we repent, at least out of fear of Hashem. In contrast, Haazinu is a call to repent out of love for Hashem. This is because appreciating our nation’s former greatness, and recognizing that this greatness is expected of us even today constitutes repentance done out of love.

Rav Yechezkel Levenstein would challenge his students: “Are we aware of the great spiritual abilities that we all have? Let us take one small example: the sin of lashon hara, evil speech. Chazal say that lashon hara gives a person absolutely no pleasure whatever—neither real nor imaginary (Taanis 9a). Do we feel that way? No! Even if we do not speak lashon hara, we are tempted to do so at times. This means that we are falling short of the ability that Chazal view as basic: that lashon hara offers us absolutely nothing!”

Rav Levenstein concluded, “In all matters, we must assess if we are aware of our spiritual abilities, and are bringing them out to the fullest.”

HaRav Dan Segal uses this principle to defend a certain custom at sheva brachos. Praise is heaped upon both the chassan and kallah. This is hard to understand—perhaps it will lead them to be conceited? Indeed, maybe it is exaggerated, and borders on outright lying.

Rav Segal explains that these praises point out the potential of the chassan and kallah. Their response should not be to pat themselves on the back, but rather to recognize the high level of behavior and spiritual achievement that is expected of them.

Once, when Rav Shach was making a shiva call, he was asked, “Why is the mourner not allowed to learn Torah during these days? If it is so that he should not feel joy, why is he permitted to eat meat and drink wine?”

“You have a point,” conceded Rav Shach. “The purpose is not diverting the mourner from joy, but rather, diverting his attention to the great attributes and achievements of the departed. The mourner is given a week to focus on the achievements of his relative, and to realize that he is also capable of such things. Moreover, now that his relative is gone, it is incumbent upon him to continue the departed relative’s achievements. He must use this week to reflect on those achievements, recognize his own spiritual potential, and resolve to take action once the mourning is over.”

On a different occasion, a bachur who learned in Ponovezh came to inform Rav Shach that he was engaged. He told Rav Shach that he would be living in Yerushalayim after his wedding.

Rav Shach wished the bachur “mazal tov” and added a request: “Here, in Bnei Brak, many people use generators on Shabbos (to avoid electricity produced on Shabbos, per the halachic position of the Chazon Ish). However, many people are not strict about this where you will be living. Still, I want you to accept upon yourself to use a generator on Shabbos.”

The bachur replied that he would make sure to follow the Rosh Yeshiva’s request.

After the bachur left, others who had been present asked Rav Shach why he had chosen to ask about use of a generator. After all, they reasoned, the bachur was not from Bnei Brak, and his family was not among those who follow all of the rulings of the Chazon Ish. Moreover, this bachur was not known as a machmir (interested in satisfying as many halachic opinions as possible).

“In the building where this bachur will live,” began Rav Shach, “there are likely tenants that subscribe to newspapers. When this bachur comes home from Shacharis, he will see the newspapers in their mailboxes. It is accepted that whoever wants to can open the newspapers and browse through them.

“What can I do to make sure that this bachur will not put his head into the news and out of the Gemara? The only way is to make him feel that he has exceptional importance—that a mind such as his belongs in Shas and Poskim, and must not be wasted on petty matters. If he views himself as one of the machmirim, he will live up to it and not waste his time. That is what I wanted to accomplish.”

May we be zocheh to recognize and reach our potential!