HaAzinu

37. Al Khazari: Make this a little clearer.

35. Al Khazari: How can this serve as a comparison for Israel, as it is said: 'Surely he has borne our griefs?' That which has befallen Israel has come to pass on account of its sins.

34. The Rabbi: Do not believe that I, though agreeing with thee, admit that we are dead. We still hold connexion with that Divine Influence through the laws which He has placed as a link between us and Him. There is circumcision, of which it is said: 'My covenant shall be in your flesh for an everlasting covenant' (Genesis 17:13). There is further the Sabbath, 'It is a sign between me and you throughout your generations' (Exodus 31:13). Besides this there is 'the covenant of the Fathers,' and the covenant of the law, first granted on Hōreb, and then in the plains of Moab in connexion with the promises and warnings laid down in the section: When thou shalt beget children and grandchildren' (Deuteronomy 4:25). Compare further the antithesis: 'If any of thine be driven out unto the utmost parts of heaven' (Deuteronomy 30:10); 'Thou shalt return unto the Lord thy God' (Deuteronomy 30:2), finally, the song: 'Give ear' (Deuteronomy 32:1); and other places. We are not like dead, but rather like a sick and attenuated person who has been given up by the physicians, and yet hopes for a miracle or an extraordinary recovery, as it is said: 'Can these bones live?' (Ezekiel 37:3). Compare also the simile in the words: 'Behold my servant shall prosper'; 'He has no form nor comeliness,' 'Like one from whom men hid their faces' (Isaiah 52:13; which means that he is, on account of his deformity and repulsive visage, compared to an unclean thing, which man only beholds with disgust, and turns away; 'Despised and rejected of men,' 'A man of sorrows and acquainted with grief' (Isaiah 53:3).

האזינו השמים, to repay Israel in the event they sin deliberately, as mentioned in Deuteronomy 11,17 where G’d had threatened to withhold the rain, i.e. the blessings that originate in heaven.

יערוף כמטר, if you will be mindful of my words of admonition they will prove as useful for you as rain.

(Fol. 7) R. Abahu said: "The day of rain is of great importance, even more so than the day of resurrection ; for the day of resurrection is only for the righteous, while rain falls for all alike, for the righteous as well as for the wicked." This is different from R. Joseph's contention ; for R. Joseph said : "The act of rain is just as important as the day of resurrection ; it was therefore inserted in the benediction for the resurrection of the dead [the second section of the Amida]." R. Juda said: "The day of rain is as great as the day on which the Torah was given; for it is said (Deut. 32, 2) My doctrine shall drop as the rain; doctrine refers to the Torah; for it is said (Prov. 4, 2) For good doctrine do I give you; my law must ye not forsake." Rab said: "The day of rain is even greater than the day on which the Law was given; for it is said (Deut. 32, 2) My doctrine shall drop as the rain. Now, which depends upon which ? Surely the smaller [the doctrine] depends upon the bigger thing [the rain]?!" Raba pointed out the following contradiction : It is written (Deut. 22, 2) My doctrine shall drop as the rain, [which is not always good] ; and further it is written. My speech shall trickle as the dew, [which is always good] ; i.e., if the scholar is worthy, consider him as the dew ; but, if he is not, turn your neck to him [as we do to rain]."

R. Juda said in the name of Rab : "What is the meaning of the passage (Deut. 32, 2) My doctrine shall drop as the rain ? This refers to the westerly winds which come from the hind part of the world; my speech shall distill as the dew; this refers to the northerly wind, which causes gold to become cheap (it brings hunger, and that renders gold cheap) and so the verse reads (Is. 46, 6) Those that lavish gold out of the bag; as heavy rains upon the grass, refers to the easterly wind that makes storms in the world ; and as showers upon herbs, refers to the southerly wind, which brings beneficient rain and causes the growth of grasses." We are taught in a Baraitha that R. Eliezer says: "The world (Ib. b) is like a balcony (without a fourth wall) ; and when the sun arrives in the evening at the north west corner, it is diverted by this wind and ascends above the sky." R. Joshua says: "The world is like a tent (which is fenced on all sides), and when the sun arrives in the evening at the northwest corner, it turns around and returns beyond the sky; as it is said (Eccl. 1, 6) Going toward the south, and turning around toward the north, the wind moveth around about continually; and around its circles doth the wind return again; i.e., toward the south during the day ; and toward the north during the night. Moveth round about, etc.; i.e. it faces east and west, so that sometimes, when the days are long, it goes through them, and when the days are short, it goes around them." R. Juda, aforementioned, therefore is in accordance with R. Eliezer. (Job. 37, 9) Out of his chamber cometh the whirlwind. This refers to the southern wind; and that of the north, the cold, refers to the northern wind. From the breathing of God ice is given, refers to the westerly wind; and the broad waters become solid, refers to the easterly wind. But did not the master say that the south wind brings beneficient rain, etc? This presents no difficulty : If the rain comes slowly, it makes the grass grow ; but if it comes down in torrents, it does harm. R. Chisda said : "What is the meaning of the passage (Ib., ib. 22) The golden light that cometh out of the north? This refers to the northerly wind, which makes gold cheap, as it is written (Is. 46, 6) Those that lavish gold out of the bag." Raphram b. Papa, in the name of R. Chisda, said: "Since the Temple was destroyed, the southerly wind has never brought rain, as it is written (Is. 9, 9) And he snatcheth on the right hand, and is yet hungry; and he eateth on the left hand, and is not yet satisfied; and it is also written (Ps. 89, 13) The north and the south — these hast Thou created." etc. Raphram b. Papa said further in the name of R. Chisda: "Since the Temple was destroyed, the rains do not come from the good treasure; as it is said (Deut. 28, 12) The Lord will open unto thee His good treasure, the heaven, to give the rain of thy land, etc., i.e., when Israel did the will of the Omnipotent, and Israel was in his own land, the rain came from the good treasure; and now that Israel is no more in his own land, the rain does not come from the good treasure."

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It should be explained, however, why a prophet must be wealthy and tall. As far as his being strong, we can understand that one who is sent out to chastise a great multitude must be extremely courageous and turn back for nothing, as the Blessed One exhorts Jeremiah (Jeremiah 1:17): "Therefore, gird your loins, and arise, and speak to them all that I command you; do not be afraid of them, lest I make you afraid of them." But why must a prophet be wealthy and tall?

יערוף כמטר לקחי, here my teachings will pour down and flow without interruption like rain for those who understand and are prepared to receive it from the fountain, the source of wisdom.

תזל כטל אמרתי, and it too will contribute in accordance with the information which has been revealed to ordinary people. Even though these scraps of information are sparse, they are as useful to the recipients as is dew for the grass. The reason is that both in quantity and quality it is כשעירים עלי דשא, intelligent people can discern wonderful insights by listening to these words of mine; [וכרביבים עלי עשב, עשב being coarse, unrefined grass, it is a simile for coarse unrefined people. Ed.] even the most ordinary, uneducated people will acquire some knowledge by listening to what I have to say. It will help them to recognise and appreciate their Maker.

(Exodus 12:25) "And it shall be, when you come to the land": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) "as He has spoken": And where did He speak it? (Ibid. 6:8) "and I shall bring you to the land, etc." Similarly, (Ibid. 16:23) "This is what the L rd has spoken: 'A resting, a holy Sabbath, etc.'" And where did He speak it? (Ibid. 5) "And it shall be on the sixth day that they shall prepare, etc." Similarly, (Leviticus 10:3) "This is as the L rd spoke: With My near ones I will be sanctified." And where did He speak it? (Exodus 29:43) "And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory" (i.e., by My glorifiers). Similarly, (Devarim 11:25) "The L rd your G d will put the dread and fear of you over the whole land … as He spoke to you." And where did He speak it? (Exodus 23:27) "My fright shall I send before you, and I shall confound all the people, etc." (Devarim 12:20) "When the L rd your G d broadens your boundary, as he spoke to you, etc." And where did He speak it? (Exodus 34:24) "for I shall drive out nations from before you and I shall broaden your boundary," (Ibid. 23:31) "And I shall set your boundary from the Red Sea, etc." Similarly, (Devarim 15:6) "for the L rd your G d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples." Similarly (Ibid. 26:18) "and the L rd has affirmed this day to make you His chosen people as He spoke to you." And where did He speak it? (Exodus 19:5) "then you shall be to Me chosen above all the peoples." Similarly (Devarim 26:19) "and to place you higher than all the nations … as He spoke." And whence did He speak it? (Ibid. 28:13) "And the L rd will make you the head, and not the tail. Similarly, (Isaiah 1:2) "Hear, O heavens, and give ear, O earth, as the L rd has spoken." And where did He speak it? (Devarim 32:1) "Hear, O heavens, and I shall speak." Similarly, (Isaiah 40:5) "The glory of the L rd shall appear, and all flesh will behold as one, for the mouth of the L rd has spoken." And where did He speak it? (Devarim 32:39) "See, now, that I — I am He, and there is no god beside Me." Similarly, (Isaiah 1:19-20) "If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L rd has spoken." And where did He speak it? (Leviticus 26:25) "… I will bring against you an avenging sword, etc." Similarly, (Isaiah 25:8) "He will destroy death forever … for the L rd has spoken." And where did He speak it? (Devarim 32:39) "I put to death and I bring to life, etc." Similarly, (Isaiah 58:14) "then you will rejoice in the L rd, and I will 'ride' you on the heights of the earth, etc." And where did He speak it? (Devarim 32:13) "He will 'ride' him on the heights of the earth, etc." Similarly, (Ezekiel 39:8) "Behold, it has come; it has arrived, says the L rd G d. This is the day of which I spoke." And where did He speak of it? (Devarim 32:42) "I will make My arrows drunk with blood, etc." Similarly, (Michah 4:4) "and each man will sit under his grapevine … for the mouth of the L rd of hosts has spoken." And where did He speak it? (Leviticus 26:6) "And I will place peace in the land, etc." Similarly, (Ovadiah 1:18) "And there will be no survivor of the house of Esav, for the mouth of the L rd has spoken." And where did He speak it? (Numbers 24:18-19) "And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir." Similarly, (Genesis 21:1) "And the L rd remembered Sarah (for motherhood) as He had said." "And where did He say it? (Ibid. 17:19) "And G d said: But Sarah your wife will bear, etc." Similarly, (Ibid. 21:1) "And the L rd did for Sarah as He had spoken." And where did He speak it? (Ibid. 15:4) "And the 'speaking' of the L rd was to him. This one (Ishmail) will not inherit you, etc." Similarly, (Yoel 4:8) "and I will sell your sons and your daughters, etc." And where did he speak it? (Genesis 9:25) "And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers." Similarly, (Devarim 17:16) "And the L rd said to you: You will not go back this way (to Egypt) again." And where did He say it? (Exodus 14:13) "For your seeing Egypt is (only) this day. You will see them no more forever." Similarly, (Isaiah 65:25) "The wolf and the lamb will graze together…said the L rd." And where did He say it? (Leviticus 26:6) "I will cut off wild beasts from the land." Similarly, (I Kings 11:2) "… of the nations of which the L rd said … You shall not come among them, etc." And where did He say it? (Devarim 7:3) "And you shall not intermarry with them, etc." Similarly, (I Kings 8:12) "The L rd has said that He will dwell in a thick cloud." And where did He say it? (Leviticus 16:2) "For in a thick cloud will I appear upon the (ark) cover." Similarly, (Malachi 3:17) "'and they will be Mine,' said the L rd." And where did He say it? (Exodus 19:5) "And you will be unto Me, chosen, etc." Similarly, (Yoel 3:5) "And all who call in the name of the L rd … as the L rd said." And where did He say it? (Devarim 28:10) "And all the peoples of the earth will see that the L rd's name is called upon you, etc." Similarly, (Isaiah 66:20-21) "And they will bring all your brothers from all the nations as an offering to the L rd … And also from them will I take Cohanim and Levites, the L rd said." And where did He say this? (Devarim 29:28) "What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L rd our G d." Here, too, (Exodus 12:25) "And it shall be, when you come to the land that the L rd will give you, as He has spoken, etc." And where did He speak it? (Ibid. 6:8) "And I shall bring you to the land, etc." (Exodus 12:26) "And it shall be, when your sons say to you, etc.": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) "And the people bowed down and prostrated themselves": Why did they bow down? For it is written (Ibid. 13:18) "And the children of Israel went out of Egypt chamushim" — one out of five ("chamishah"). Others say one out of fifty ("chamishim"). And others say one out of five hundred ("chamesh me'oth"). R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) "Numerous as the spouts of the field did I make you" (in Egypt), and (Exodus 1:7) "And the children of Israel were fruitful, and teemed" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) "One man could not see another." The Jews buried their dead, and they were thankful and praised (the L rd) that their foes could not see (the dead) and rejoice in their downfall. (Ibid. 12:27) "Then you shall say that it is a Paschal sacrifice to the L rd.": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) "Then you shall say that it is a Paschal sacrifice." We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) "And Moses related to his father-in-law all that the L rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc." (Ibid. 28) "And the children of Israel went and they did": Reward is given for both the going and the doing. "and they did": Now did they already do? __ Their taking it upon themselves to do is regarded as their doing. "as the L rd commanded": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do. What is the intent of (the seemingly superfluous) "Thus did they do"? Moses and Aaron, too, did thus.

The last letters [of the first three words can spell] emett (truth). It is possible to explain that which the [author] of Parshat Derakhim wrote on that which is written in Eruvin 86, "Rabba bar Mari expounded, 'That which is written (Psalms 61:8), "May he always (olam) sit before God, kindness and truth appoint to protect him," [should be understood as:] "May the world (olam) sit before God!" When? When "kindness and truth You appoint to protect it"'" - and the rabbi, of blessed memory wrote that our rabbis, of blessed memory said, "'In the beginning God (Elohim - God's name traditionally associated with His trait of strict judgment) created:' at first, it came up in [His] thought to create [the world] with the trait of strict justice, [and] He saw that the world [would] not [be able to] exist; [so] He brought the trait of mercy in front and combined it with the trait of strict justice. Concerning this is it written (Genesis 2:4), 'on the day that the Lord, God, made earth and heavens' (which has the name of God associated with mercy come before the name, Elohim)." And this is what was difficult to [Rabba bar Mari], how could it say, "the world sits in front of God (Elohim, the name associated with the attribute of strict justice);" is it not that the world cannot exist with the attribute of strict justice? To this he [answered], "When? When 'kindness and truth You appoint to protect it.'" And the intention is [like what] they, of blessed memory, said on the verse, "Look down from your holy abode" (Deuteronomy 26:15); "Come and see the power of gifts to the poor, which transforms the attribute of strict justice to the attribute of mercy, since all [mentions] of looking down in the Torah are for bad except for this one." And, if so, with charity (tsedekah), "the world sits in front of God (Elohim)," since it transforms the attribute of strict justice to the attribute of mercy. Up to here are his words, see there in Derush 18. And they said in Tanna Debei Eliyahu Zuta 1, "There is no truth except tsedekah, as it is stated (Psalms 85:12), 'Truth sprouts from the earth and righteousness (tsedek) looks down from the sky,'" see there. And according to this is elucidated that [which] the verse stated, "In the beginning, Elohim created," which means that it went up in His thought to create the world with the attribute of strict justice, and if you will ask how can the world exist [like that]; for this [reason], it hints with the final letters, 'truth' - which means tsedekah, as it says in the Order of Eliyahu Zuta - which means to say, that through tsedekah the world exists with the attribute of strict justice, since tsedekah transforms the attribute of strict justice to the attribute of mercy. And even though the verse [states] (Psalms 119:160), "The beginning of your word is truth and forever (leolam) is all the judgement of your righteousness;" the intention is [that] "the beginning of your word" - the start of the Torah - "is true" in the final letters, as the commentators have explained. And the intention of the Torah is that "to the world (leolam) is all the judgement (tsedek) of your righteousness," since through this, the world can proceed in judgement, as tsedekah transforms the attribute of strict justice to the attribute of mercy. And this is the meaning of that which is written, "on the day that the Lord, God, made earth and heavens;" since the earth [represents] the poor and the heavens [represents] the rich, as [the author] said in Sefer Haredim, page 81 on the verse (Deuteronomy 32:1), "Give ear, O heavens," see there. And this is [the meaning] of what is written, "on the day that the Lord, God," since He brought the trait of mercy in front and combined it with the trait of strict justice, and if you will say, behold it is written, "In the beginning God (Elohim) created," for this reason did He say, "earth and heavens" - which are the rich and the poor; and with this there will be mercy with the attribute of strict justice and everything will be [properly] arranged.

He would say: Beloved is humankind, since it is created in the image [of God]. A deeper love - it is revealed to him that he is created in the image, as it says (Genesis 9:6) "for in God's image He made humankind." Beloved are Israel, since they are called children of God. A deeper love - it is revealed to them that they are called children to God, as it says (Deuteronomy 14:1) "You are children of the Lord your God." Beloved are Israel, since a precious instrument has been given to them. A deeper love - it is revealed to them that the precious instrument of the world's creation has been given to them, as it says (Proverbs 4:2) "For a good lesson I have given to you; do not forsake my teaching."

It is well known that intellect contemplates and perceives its rarefied objects in themselves; it does not require them to be clothed in material vestments. But the nature implanted in a human beinG-does not accede to this, but requires that all of its percepts and concepts be material things that can be sensed by physical senses. Therefore, when intellect wishes to guide nature and to edify it with a subtle understanding, it must do so through the agency of a gross, perceptible analogy that is attuned to it and from which it can educe the intended teaching. Intellect follows, in this respect, the practice of the accomplished sage who desires to apprise his disciple of a subtlety beyond his understanding. First he trains him with ideas less subtle than the first but close to it in nature to habituate him to the type of thinking required. The same is true of intellect vis-à-vis nature, and this is the purpose of most analogies; but they vary, however, from subject [of analogy] to subject [of analogue]. Consider, for example, the following analogy of Solomon, may peace be upon him (Ecclesiastes 9:14): "There was a little city with few men within it. And a great king came against it and besieged it and built great siegeworks against it. Now there was found in it a poor wise man, and he saved the city through his wisdom, but no one remembered that poor man." This is an analogy to encourage and edify a man. For all of a man's senses and lusts are at the beck and call of the evil inclination, the "great king" of the analogy. And the helpers of a man's intellect are very few, so that at first glance it would seem too weak and frail to conquer this king, who has already built great siegeworks — man's senses and lusts. Still, as will be clearly seen, this poor man, who is held to be of no account, will save the city through his wisdom from the hands of this mighty king. So the intellect, though it seem no match for the evil inclination, can humble and reduce it, for a little truth can vanquish much falsehood as a little light vanquishes much darkness. Now this analogy, though corresponding to the analogue, differs from it in subject. And this is true of most of Solomon's analogies in The Book of Proverbs. Another case in point is his analogy for the ignorance to be found in one who is lax in his pursuit of wisdom, viz. (Proverbs 24:30): "I went by the field of a lazy man and by the vineyard of a man lacking a heart. And, behold, it was all grown over with thorns, and nettles had covered it over, and its stone wall was broken down." The intent here is that if one is not absolutely zealous in his pursuit of wisdom, most of its concepts will be foreign to him and ignorance will assert itself over him, as our sages have stated (Sifrei, Ha'azinu 306): "Let us sift through the halachoth so that they do not raise rust." Now all of these analogies are true and directed to one idea, but they vary in subject. It is very rare to find an analogy corresponding to the analogue in its very subject, and, at the same time, for the analogy to be in the realm of the material and the analogue in that of intellect — and our present analogy embodies both of these perfections!

Variantly: "I am the L rd your G d": When the Holy One Blessed be He arose and proclaimed "I am the L rd your G d," the earth took ill, as it is written (Judges 5:4) "O L rd, when You came forth from Seir, when You strode from the field of Edom, the earth shook; the heavens, too, dripped," and (Ibid. 5) "Mountains dripped before the L rd," and (Psalms 29:4) "The voice of the L rd in strength; the voice of the L rd in glory!" … (Ibid. 9) "And in His sanctuary all proclaim "'Glory!'" Until their houses were suffused with the splendor of the Shechinah… And it was for this reason that the nations of the world were solicited (to accept the Torah.) So as not to give them a pretext vis-à-vis the Shechinah — to say: Had we been solicited, we would have accepted it. They were solicited and did not accept it! As it is written (Devarim 33:2) "And he said: L rd came from Sinai, etc." He came and revealed Himself to the sons of the wicked Esav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not kill." They: But this is what we have inherited from our father, as it is written (Genesis 27:40) "By your sword shall you live!" He revealed Himself to the sons of Ammon and Moav and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not commit adultery." They: But we are all the sons of incest, as it is written (Genesis 19:36) "And the two daughters of Lot conceived by their father." How, then, shall we accept it? He came and revealed Himself to the sons of Ishmael and asked them: Will you accept the Torah? They: What is written in it? He: "You shall not steal." They: But this is the blessing by which our father was blessed, as it is written (Genesis 16:12) "And he (Ishmael) shall be a brutish man, etc." And when He came to Israel (Devarim 32:2), "in His right hand, the fire of the Law for them," they all opened their mouths and cried (Exodus 24:7) "All that the L rd says, we shall do and we shall hear!" And thus is it written (Habakkuk 3:6) "He stood and measured the land; He looked and dispersed the nations." R. Shimon b. Elazar said: If the sons of Noach could not abide by the seven mitzvoth commanded them, how much more so (could they not abide) by all the mitzvoth of the Torah! An analogy: A king appoints two caretakers, one over stores of grain, and one over stores of silver and gold. The first bridles at not having been appointed over the stores of silver and gold, and the second says to him: Empty one, if you were faithless with grain, how much more so with silver and gold! If the sons of Noach could not abide by seven mitzvoth alone, how much more so (could they not abide by the six hundred and thirteen mitzvoth (of the Torah)! Why was the Torah not given in Eretz Yisrael? So as not to provide a pretext to the nations of the world, viz.: Because it was not given in our land, that is why we did not accept it. Variantly: So as not to rouse contention among the tribes, one saying, it was given in my land; the other: it was given in my land. That is why it was given in the open desert. In three settings was the Torah given — desert, fire, and water. Just as these are free for all, so, Torah.

“The day when rain falls is as great as the day when the Torah was given, as it is said [in Deuteronomy 32:2], ‘Let my teaching drop as the rain.’ When Moses said “teaching,” he meant Torah, as it is said of the Torah [in Proverbs 4:2] ‘For I give you sound teaching; do not abandon my Torah.’”