A famous dispute exists about the interpretation of our Parshah. After G-d has punished the Jewish people for their rebellion against Him, He states that he would have utterly destroyed them if not for the concern that the conquering nation would take the credit. There then follows several verses concerning a people ‘without understanding’. They should have understood the miraculous nature of Israel’s fall but instead attributed it to false gods and ideologies. Who is this people? Some Rabbis say it is Israel; others the nations that conquered them. Other commentators divide the verses with some referring to Israel and some to the nations. What is the meaning behind this dispute and does it have relevance for us today? At the heart of this discussion is who misinterprets the meaning of Jewish history. Do the nations of the world see the dispersion of the Jews as sign of their superiority as was the traditional Christian position? Or do the Jews themselves fail to see the true meaning of their own story? Or is the truth somewhere in between? The fact is that both scenarios are true. The gentile world has both seen Jewish history as proof of the rejection of Judaism and as signifying the uniqueness of the Jews and their continuing covenant with G-d. Jews, themselves, have often forgotten the meaning of their own history and seen it as one long story of persecution. These distinctions are important because how we see ourselves is important and also influences others. This is maybe the true interpretation of this exegetical dispute in our Parshah. The way the Jews saw their dispersion and exile influenced the way they were seen. The way they were perceived in the gentile world in turn influenced their perception of themselves. This indeed is a major theme of the Chief Rabbi’s new book in which he argues that Jews have lost their way by concentrating too much on anti-Semitism and forgetting our Divine mission. Many have long been concerned over the preponderance of the Holocaust in both Jewish life and our dialogue with the world. But the issue goes deeper. How we see ourselves will influence how we act. This applies on both an individual and communal level. As we examine our lives at this time of introspection our first port of call should be an inspection of our self-image. Is the story we tell about ourselves assisting or actually hindering our development and do we need a different one? The Parshah tells us that how we perceive our lives is important and it is with this that change needs to begin.

ALIYAH BY ALIYAH SYNOPSIS 

Rishon	Moses begins his song to the people calling on heaven and earth to witness his words.
Sheni	The people should learn from their history and G-d’s actions on their behalf.
Shelishi	After all G-d’s kindness the people rebel against Him.
Revi’i	G-d punishes them but stops short of destroying them lest the nations take the credit
Chamishi	G-d will in the end redeem Israel for His sake
Shishi	He will punish the nations that have oppressed Israel
Shevi’i	Moses admonishes the people to keep the Torah.
Haftorah	Hosea: 14; 2-10, Micah: 7;18-20, Joel: 2;15-27: Israel should return to G-d who will redeem them.

 

Sidra Statistics

Parshat Ha’azinu

• has 52 verses ;

• is the  10th  in   Deuteronomy,  53rd   in  the Torah

• 8th  longest in Deuteronomy,

•  51st   longest  in the Torah;

•  has   no  mitzvot