Parshat Haazinu 5777
Rabbi Jablinowitz
Parshat Ha'azinu – Chag HaSuccos
We read at the end of this week's parsha that Hashem tells Moshe Rabbeinu to climb up Har Nevo, his burial place, and look out from there over Eretz Yisrael. He tells Moshe that this is the place (Chapter 32, Pasuk 49), Asher Ani Nosein Livnei Yisrael L'Achuzah. This is the place which I will give to Bnei Yisrael as an inheritance. The Meshech Chachmah learns that Moshe's looking out over Eretz Yisrael enabled Bnei Yisrael to capture the land after his death. Moshe Rabbeinu, who was the conduit through which Hashem gave the Torah to Am Yisrael and spent the forty years in the desert surrounded by the Ananei HaKavod, the clouds of glory, was on such a spiritual level that his looking out on the land facilitated its eventual capture. And not only its capture, but as the pasuk states, Asher Ani Nosein Livnei Yisrael L'Achuzah, the ultimate holding onto the land by the Olei Bavel the second time around ensuring the Kedushah will be permanent. Kedushah Sheniyah Kidshah L'Sha'atah U'Le'asid Lavo.
This is in contrast to Avraham Avinu. We read in parshat Lech Lecha that Hashem tells Avraham (Chapter 13, Pasuk 17), Kum Hishalech Ba'Aretz L'Arkah U'LeRachbah Ki Lecha Etnenah U'LeZarecha. Walk the length and the width of the Land for I have given it to you and to your descendants. The Gemara in Baba Basra 100A teaches that Avraham was told to walk the land in order to make it easier for his descendants to capture the land. Avraham helped by walking since Hashem didn't come to Avraham and reveal himself; Avraham went searching for Gd. Avraham walking throughout Eretz Yisrael represents Avraham looking for and finding Hashem and spreading His word to all he encountered. This is why he helped the future inheritance of Eretz Yisrael by walking through it. Moshe Rabbeinu, who had Gd reveal Himself to him constantly, facilitated inheriting the land by looking out upon it.
This distinction parallels another insight of the Meshech Chachmah earlier in the parsha. The Torah begins with the words Bereishis Bara Elokim es HaShamayim V'es Ha'Aretz. Chazal darshen from this pasuk that the world was created for Bnei Yisrael who are called Reishis, and for Moshe who is also called Reishis. The Meshech Chachmah learns that this is because Bnei Yisrael and Moshe both had a tradition of Hashem having created the world; hence first Shamayim and then Aretz. Avraham Avinu, on the other hand, didn't have a tradition of Gd and found Him through his own logic and understanding. Hence the pasuk later in Bereishis teaches (Chapter 2, Pasuk 4), Eileh Toldos HaShamayim V'Ha'Aretz B'Hibaram, Beyom Asos Elokim Eretz V'Shamayim. The Medrash Rabah (12,9) darshens on the word "B'Hibaram" which contains the same letters as the word "Avraham", that the world was created in the merit of Avraham Avinu. And the continuation of the pasuk is Beyom Asos Elokim Eretz V'Shamayim. Regarding Avraham, the word Eretz comes before Shamayim. Avraham searched through this world below and then found Hashem; for him Eretz comes before Shamayim.
This is why Avraham helped the future generations of Clal Yisrael by walking the land. His initial connection was through Eretz. Moshe Rabbeinu had Hashem reveal Himself to him and was part of the tradition which already contained belief in Hashem. For him, Shamayim came before Eretz. And Moshe's connection with the Divine was so intense, that for him just looking out upon the land enabled Bnei Yisrael to capture and hold on to Eretz Yisrael for eternity.
This is exactly how our parsha begins. Ha'azinu HaShamayim V'Adaberah V'Sishma Ha'Aretz Imrei Fi. The heavens and earth are called in to bear witness, first the heavens and then the earth. The heavens represent the Divine influence in our lives, the source of Torah which is Torah Shebichsav. And the earth represents our search and our own contribution as represented by Torah Shebe'alpeh. We have the tradition of belief and faith in Hashem, hence the heavens are called in first. But we must be like Avraham Avinu as well, doing our own work of growth through learning Torah and serving Hashem. The earth is called in to bear witness as well as the heavens.
On Succos, heaven and earth meet together in the Succa. The Succa is our dwelling place for seven days. We are told to dwell in the Succa just as we normally dwell in our home; Tashvu K'ein Taduru. But we move out to live under the Schach, the Tzila D'Haimnusa, shade of belief and faith. The physical and the spiritual come together in the Succa. Avraham and Moshe are both included in the guests we have in the Succa, the Ushpizin. One, Moshe Rabbeinu who was surrounded by the actual Ananei Hakavod, represents the heavens and the ability to see beyond the physical eye. And the other, Avraham Avinu who walked the land searching for Gd, represents our spiritual growth through our involvement and encounters travelling through the physical world of Olam Hazeh.
On Yom Kippur we were like angels; purifying ourselves through fasting and being one with Hashem. Before we return to the mundane world we have a seven day period of Shamayim V'Aretz merging where we feast and rejoice in our new place of renewed faith and connection to Hashem.
Good Shabbos and Chag Sameach
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