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Among the songs that the tribe of Levi would sing in the Temple was the “song” of our Torah portion, Ha’azinu. Every Shabbat, they would sing a different stanza of Ha’azinu, together with the song of the day, Mizmor shir leyom haShabbat, from Psalms. This would take place during the offering of the musaf sacrifice, but each Shabbat they would say only one stanza, rather than the entire “song.” In this way, the Levites completed Ha’azinu every six weeks, since there are a total of six stanzas. Just as the song is divided into six aliyas (there is a seventh that is not part of the song) on Shabbat in shul, so it was divided and read every six weeks in the holy Temple (Rambam, Hilchot Temidim Umusafim 6:9).
The question, though is: Why is Ha’azinu considered a song? To qualify as a shir, or song, a section of the Torah should be positive and express positive events. Although it is true that the final lines of Ha’azinu contain a promise of the future redemption (according to the Ramban in his commentary at the end of our parsha), nevertheless, the entire song of Ha’azinu wasn’t read every Shabbat in the Temple. Only one sixth of the song was read every Shabbat at the offering of the musaf, so the promise of future redemption was read only once every six weeks. Moreover, the middle stanzas of Ha’azinu contain words of rebuke and punishment, so in general it is difficult to understand how Ha’azinu is considered a “song,” which usually indicates something happy and positive.
However, when we look carefully at the words of the Rambam, it seems that he looked at Ha’azinu as one unit, even if it was recited over the course of six weeks. We can infer that from his words; “While offering the musaf sacrifices on Shabbat, [the Levites] would say the song, Ha’azinu, dividing it into six stanzas…just as six men read it in the house of prayer” (Hilchot Tamidim Umusafim 6:9). Just as the entire song of Ha’azinu was read in shul, even though it divided into six (the seventh aliya is part of the portion of the week, but not of the ‘song’), so the entire Ha’azinu took six weeks to recite in the time of the Temple. That is, even though it was read over the course of six weeks, it was considered one unit.
Looking at it as a unit, we can understand how Ha’azinu is considered a ‘song,’ even though it contains words of rebuke and punishment. It starts by establishing that everything that G-d does is just; “Powerful as a rock, His acts are perfectly balanced, for all His ways are justŔ (Deut. 32:4). This line does not exactly establish the happy nature of the song. Nevertheless, it does establish that everything that the Jews have undergone, all of the sad events which appear negative on the surface, were for one purpose alone – the upcoming and final redemption that will take place at the end of days. That is, all that we have experienced are but stages in the ultimate elevation that will reveal the reign of G-d in the future. Therefore, even the rebuke and punishment mentioned in the middle stanzas of Ha’azinu lead to the finale (verse 43): “At that time the nations will sing praises for His people…He will inflict revenge upon His enemies…and appease His land and His people.” When we look at Ha’azinu as one unit, it becomes clear that it is referring to the future happy redemption, and that is why it is called a “song.”
Since it is one song, even though the Levites read it over the course of six weeks in the holy Temple, why was it divided into six weeks? Here we see something interesting – the six stanzas that are read over six weeks correspond to the psalms that we say over the course of the week as the shir shel yom – the song of the day. While the song of each day expresses the relationship between G-d and creation, the seventh day of Shabbat is above nature. On Shabbat, the G-dly revelation expresses how Torah and the Jews transcend the creation. Therefore, the six stanzas that we read over the course of six Shabbatot express the relationship that exists between G-d and the Jews, as well and G-d and the Torah, on Shabbat.
On Sunday, we say, “To the Lord is the land and all thereonŔ (Psalms 24). And in the Temple on Shabbat, the Levites would say the beginning of Ha’azinu; “Let my teaching [Torah] drip like rain, Let my words flow like dewŔ The song of the day establishes the reign of G-d over creation, while the song of Ha’azinu establishes the relationship of G-d with the Jews (through the Torah).
On Mondays, we say, “Great is G-d and praiseworthy, in the city of our Lord, on His holy mountain” (Psalms 45), while on the second Shabbat, the Levites would recite the second stanza of Ha’azinu (Deut. 32:8), “When He bequeathed to the nations their portion, separating the sons of man [after the tower of Bavel], allowing them to exist by separating them [into seventy nations].” The song of the day discusses how G-d revealed Himself in nature, while the song of Ha’azinu discusses how G-d separated the Jews from the other nations and established His sovereignty over them.
On Tuesdays, we say, “G-d stands over the holy nation, among Elokim they will be judged” (Psalm 82), while the third stanza of Ha’azinu discusses the transgressions of the Jews as they became enamored of their own success and rebelled against Him. That is, both the song of the day and the song of Ha’azinu mention judgment and strictness. The name Elokim indicates G-dly judgment within nature, which hides spirituality, while Ha’azinu mentions situations of G-dly hiddenness and concealment from the Jews.
On Wednesdays, we say, “The Lord is an avengeful G-d, the avengeful Lord has appeared” (Psalms 94). And in the Temple on the fourth week, the Levites would recite the fourth stanza of Ha’azinu, which details the punishment and retribution coming to the Jews over their rebellion against G-d.
On Thursdays, we say, “Sing joyously to G-d our strength, sing to the G-d of Jacob” (Psalm 81). And the fifth stanza of Ha’azinu is a recitation of comforting phrases, which ultimately lead to singing.
On Fridays, we say, “G-d is the King, He has garbed Himself in grandeurŔ (Psalm 93). And in Ha’azinu, we read about the future redemption, when the reign of G-d will be revealed in all of its glory and splendor.
The correspondence in each case between what we say during the day of the week (“song of the day”) and what the Levites recited in the Temple on Shabbat, is striking. In each case, the song of the day represents the relationship between G-d and creation, while the section from Ha’azinu represented the relationship between G-d and the Jews, and/or the Torah and the Jews. And the correspondence works both ways; since we see that Ha’azinu is one unit, although different sections were read on different Shabbatot, we can infer that the songs of the days of the week are also one unit, even if read on separate days of the week.
During many years, parshat Ha’azinu is read on Shabbat Teshuva, during the ten days of “repentance,” as is the case this year. That means that, in addition to the obvious themes of teshuva that we see in Ha’azinu (the stanzas that mention the over-confidence of the Jews and their rebelliousness, followed by the lines of comfort and redemption), Ha’azinu must also hint at the particular kind of teshuva (return to G-d) that is associated with Shabbat. During the rest of the days of the week, we do the lower form of teshuva, during which we regret our sins, and are filled with worry and regret over the past. However, the teshuva of Shabbat is a higher form, in which our main purpose to return and cling to G-d through prayer and study. The difference is also in our attitudes; while the lower former of teshuva is accompanied by worry and regret (as we attempt to separate ourselves from the transgressions of the past), the higher form is accompanied by happiness and song (as we commit to a future of clinging to G-d). The fact that Ha’azinu is called a song testifies that it is not only associated with the teshuva of the entire year (separating from transgression), but also and mainly with the teshuva of the future (commitment to better and more positive behavior). That is why we read Ha’azinu on Shabbat Teshuva, because it is important at this time to return and cleave to G-d as the source and origin of our soul, which we should do in happiness and joy, like a child returning to its parents.
From Likutei Sichot of the Lubavitcher Rebbe, ztz’l, vol. 24, pp. 229-238 Rabbi David Sterne, Jerusalem Connection in the old city of Jerusalem