פרשת האזינו - חזון הגאולה מקורות

Lo, I raise My hand to heaven
And say: As I live forever,

FOR I LIFT UP MY HAND TO HEAVEN. By way of the plain meaning of Scripture this is an oath by His throne. He states I lift up, for whoever takes an oath raises his hand and touches the object by which he swears. And by way of the Truth, [the mystic teachings of the Cabala], during the time of the exile He hath cast down from heaven unto the earth the beauty of Israel. He, therefore states that now in an acceptable time He will lift His hand to the highest heavens, the reference being to the great hand that fights on behalf of Israel. And this is the sense of the expression, And I say: As I live forever, for I make My strong hand active when I whet the lightning of My sword and support it [My hand] to prevail for the justice of Israel [which, until then, had been cast down to the earth] and to recompense them that hate Me, for then will G-d’s Name be full and the throne perfect. The student learned in the mysteries of the Cabala will understand.
Now this Song, which is our true and faithful testimony, tells us clearly all that will happen to us. It mentions first the mercy that the Holy One, blessed be He, bestowed upon us from the time He took us to be His portion. It mentions the favors that He did for us in the wilderness, and that He caused us to possess the lands of great and mighty nations, and the abundant good, wealth, and honor that He made us inherit there. Yet despite the abundance of all good, they rebelled against G-d to worship the idols, and it mentions how He was provoked by them until He visited upon them in their country pestilence, famine, the evil beast, and the sword, and then He dispersed them in every direction and corner. It is known that all this has been fulfilled, and it was so. And the Song states that ultimately He will render vengeance to His adversariesand will recompense them that hate Him. The reason [for their punishment] is that they inflicted all these evils upon us out of their hatred of the Holy One, blessed be He: because they do not hate Israel for having made idols like theirs, but only because they do not imitate their deeds. Instead they serve the Holy One, blessed be He, and observe His commandments, neither intermarrying with them nor eating of their slaughterings, and they [Israel] hold their idol in contempt and remove it from their places, similar to what [the psalmist] said, but for Thy sake are we killed all the day. If so, it is because of their hatred of the Holy One, blessed be He, that they inflict all these evils upon us; they are thus His adversaries and His enemies, and it is for Him to wreak vengeance upon them. And it is clear, that He assures [Israel] concerning the future redemption, for, during the construction of the Second Temple, the nations did not rejoice with His people, but mocked them: What are these feeble Jews doing? And their leaders were servants in the palace of the king of Babylon and all the Jews were subject to him. In those days He did not render vengeance to His adversaries and He did not make expiation for the land of His people.
Now, in this Song there is no condition of repentance or service [of G-d as a prerequisite for the coming redemption], but it is a testamentary document that the evils will come and that we will endure them, and that He, blessed be He, will do with us in furious rebukes — but He will not destroy our memory. Rather, He will return and be comforted and will punish the enemies with His sore and great and strong sword, and forgive our sins, for His Name’s sake. If so, this Song is a clear-promise of the future redemption — the infidels notwithstanding. And so the Rabbis mentioned in the Sifre: “Great is this Song, for there is in it the present, the past, the future, and there is in it this world and the World to Come.” It is to this that Scripture alludes in saying, And Moses came and spoke all the words of this Song in the ears of the people. It mentions all [‘all’ the words] in order to indicate that the Song contains everything that is to come upon them although it is brief in words, for Moses explained its many subjects to them.
Now, if this Song had been written by one of the astrologers declaring the end from the beginning it would have earned belief therein because all its words have been fulfilled by now, not one thing hath failed. Certainly we shall continue to believe and look forward with all our heart for the word of G-d by the mouth of His prophet, the most trusted in all His house, [and like unto him] was there no one before him, neither after him — peace be upon him!
V’zoth Habrachah

Whoever is called to read from the Torah should begin [his reading] with a positive matter and conclude with a positive matter.
However, in Parashat Ha'azinu, the first [person called to the Torah] reads until Z'chor y'mot olam (Deuteronomy 32:7 . The second begins from Z'chor y'mot olam [and continues] until Yarkivehu (ibid.:13). The third [reads] from Yarkivehu until Vayar Ado-nai vayin'atz (ibid.:19). The fourth [reads] from Vayar Ado-nai vayin'atz until Lu chachmu (ibid.:29). The fifth [reads] from Lu chachmu until Ki essa el shamayim yadi (ibid.:40). The sixth [reads] from Ki essa el shamayim yadi until the conclusion of the song (ibid.:43).
Why is the Torah reading ceased at these points? Because these are [verses of] rebuke, [and the intent is that] that they motivate the people to repent.

כי אשא אל שמים ידי, “For I shall raise My hand to heaven, etc.;” the promise of the redemption of the future is here being confirmed and reinforced with an oath, seeing that the gesture of raising one’s hand towards heaven is typical of someone swearing an oath. We find another example of this in Daniel 12,7 where the promise of the redemption in the future is also accompanied by this gesture. David also used this formula in Psalms 10,12 when he said: “rise, O Lord, raise Your hand.” Not only the promise of the redemption of the future is accompanied by an oath, but even the promise of the redemption from Egypt was accompanied by an oath, seeing that G’d referred to this in retrospect by saying “נשאתי את ידי,“ “I had raised My hand” (Exodus 6,18). [The author quotes more examples which I will skip. Ed.] Nachmanides, under the heading דרך האמת, offers the following contribution: seeing that at the time of the exile of the Jewish people G’d had cast down the glory of Israel from heaven (compare Lamentations 2,1), He now had to mention that He would pick it up with His hand and restore it to the celestial regions once the time of goodwill towards the people of Israel returns. This is the “hand” known as the יד הגדולה which battles on behalf of the Jewish people. This is the meaning of: “I said by My eternal life I revive My strong hand when I sharpen My flashing sword. I will seize it in order to wreak judgment on those who oppose Me and Israel. That will be the time when My name will be whole and My throne will be whole” (Tanchuma Ki Tetze 11). Thus far the words of Nachmanides.