Parshat Haazinu_Erev Chag Hasuccos 5779
Rabbi Jablinowitz
This week's parsha begins with the words Ha'azinu Ha'Shamayim V'Adabeirah, V'Sishma Ha'Aretz Imrei Fi. Listen heavens and I will speak, and let the earth hear the words of my mouth. The Sfas Emes teaches that the first phrase, Ha'azinu Ha'Shamayim V'Adabeirah, refers to Hashem coming from the heavens and giving over the Aseres HaDibros. The second phrase, V'Sishma Ha'Aretz Imrei Fi, is a reference to Hashem creating the world, as the Mishnah in Avos (Chapter 5, Mishnah 1) teaches, B'Asara Ma'amaros Nivra Ha'Olam.
He explains the interplay between the two as the Torah, including Torah Shebe'alpeh, enabling us to unlock the mystery of the created world. And precisely through keeping the mitzvos of the Torah we are able to have a better understanding and improve the nature of the world. This is what the Tana of the Mishnah means when he says the world was created in Asara Ma'amaros to give reward to the Tzadikim who maintain the world through their deeds.
An example of this is brought in the very next pasuk, Ya'arof K'Matar Likchi, Tizal K'Tal Imrasi. The Torah is compared to the rain and the dew. Rav Tzadok expands on this notion and teaches that the rain is compared to Torah Shebichsav, the clear words of the Torah spoken at Har Sinai, while the dew is called Imrasi, referring to Torah Shebe'alpeh. The word Amar, as we have explained numerous times, is a soft way of speaking as the pasuk says Vayomer Haman B'Libo. In addition, as opposed to the rain, dew is a very subtle form of moisture which seems to appear out of nowhere, yet it also helps things grow; hence the reference to the Oral Law, passed down by word of mouth throughout the generations, but not given over explicitly. And with these two aspects of Torah the mysteries of the created world are revealed. Rain and dew enable the ground to bring forth vegetation and reveal the tremendous potential Hashem placed within the created world.
This also explains why the parsha of Ha'azinu is taught by Moshe and Yehoshua. For Moshe and Yehoshua represent the fusion between Torah Shebichsav and Torah Shebe'alpeh, and it is taught at a time of major transition. Bnei Yisrael are transitioning from life in the desert where they had a constant, direct connection with Hashem through the mahn and the be'er, Torah Shebichsav, to life in Eretz Yisrael which represents Torah Shebe'alpeh. In Eretz Yisrael, only through our personal involvement in Torah and mitzvos are we able to unlock the mysteries of the world and connect to Hashem.
We read this parsha during a time of transition as well as we move from the judgment of the Aseres Yemei Teshuvah to Succos. The search for the potential within ourselves as expressed by the Teshuvah process brings us much closer to Hashem. And this closeness is expressed in the Succah where we are protected by the Heavenly shade of the Succah.
The Sfas Emes explains that by trying to unlock our internal potential and do Teshuvah, we merit a special chesed from Hashem who forgives us. And He provides for us a very special place called the Succah. And since this is a special place Hashem gives us through tremendous chesed, Chazal teach in Berachos 34B Makom She'Ba'alei Teshuvah Omdin, Tzadikim Gemurim Eiynam Omdin. A Tzadik Gamur receives his place from his own merit, while the Ba'al Teshuvah receives a special place from Hashem; hence his place by definition is on a much higher level. And this place is called the Succah.
May we merit to dwell in the Succah as real Ba'alei Teshuvah and ultimately merit to dwell in the Succas Or shel Livyasan.
Good Shabbos and Chag Sameach
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