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It is interesting that in Hebrew the same word (shir) means both “song” and “poem.” In the previous Torah portion (Vayeleich), the Torah refers to itself as a poem (in the commandment to write down the Torah – “And now, write down this poem for yourselvesŔ - Deut. 31:19). Nowhere do we experience the poetry of the Torah more than in this week’s portion – parshat Hoazinu. The poetry is much more obvious in Hebrew than in English, but nonetheless, here are the English words (from Deut. 32:1-2):
Listen, oh heavens and I will speak,
And let the earth hear the words of My mouth.
Let My teachings drip like honey,
My words flow like dew…
We already know, though, that words of Torah are not only poetry. They all refer to the spiritual connection of the One above to us below. And so it would be appropriate for us to examine what these words do for us in the spiritual realm…
To begin with, our Torah portion always coincides with the period between Rosh Hashana and Yom Kippur. Therefore, it should be no surprise that the Chassidic masters see in the words of our parsha a reference to tshuva – repentance and return to the One above. The Ilana deChaya (R’ Menachem Mendel of Rimanov) beautifully compares the first verse of our parsha with another verse about speech. When the Torah was given, Moshe was instructed, “So shall you say to the house of Jacob, and speak to the sons of Israel.” Rashi explains that the “house of Jacob” refers to the Jewish women, while the “sons of Israel” refers to the men. Moshe was instructed to “say” (softly), while speaking to the women, but to “speak” (straightforwardly, in whatever manner necessary) while communicating with the men. Similarly, says the Ilana deChaya, we may differentiate between those Jews who are able to accept rebuke and criticism, and those who cringe and rebel at criticism, however constructive it may be.
To those who are capable of accepting rebuke and criticism, our verse says, “Listen, oh heavensŔ This part of the verse refers to people who are holding on a relatively high spiritual level (“heavens”), who can “listen.” They are more than willing to listen to criticism. Often, they actively seek criticism and rebuke in order to challenge and improve themselves, even though they may hear especially difficult words. For example, some of the early Jewish sages (the Maharshal, R’ Shlomo Luria for example) actively sought out preachers to rebuke them in order to instill within them fear of God. Their only desire was to find what was lacking in their spiritual path and to rectify it.
On the other hand, our verse continues, “And let the earth hearŔ Those who are on the level of “earth,” who have yet to refine and elevate their earthly qualities are not able to accept strong words of rebuke and criticism. For them, it is much more effective to “say,” that is, to communicate with them in soft words that enter the heart and attract them…
The Baal Shem Tov offers an even deeper explanation. If one pays close attention and inclines his heart, he will hear “fear of God” emanating from each and every creature and person. And so, “Listen oh heavens and I will speak” – if you truly desire to hear uplifting words of fear of God, then “let the earth hear my wordsŔ – then you will hear such words even from “earthy” people – from those who have not elevated or refined themselves. In the end, even the uneducated and unguided absorb the lessons of life and their attitudes and words may guide us if we listen closely.
The Ilana deChaya continues on to the next verse. “Let My words drip like honey” – here we may interpret the Hebrew word (ya’arof) for “drip” in a different fashion, as meaning “detach.” When rain descends strongly, it detaches the wilting leaves from the trees. Words of Torah have a similar effect upon man who has not previously done tshuva. In such case, the Torah that he learns “detaches his sins,” but fails to transform and elevate his sins even though he himself undergoes spiritual elevation. Rather, the Torah removes his sins, causing them to fall by the wayside. He realizes that his transgressions are simply not worthy of a man of his new spiritual station. Thus, he “forsakes” the sins, but does not elevate them.
However, when we immerse ourselves in tshuva and prayer, and then study, “My words flow like dewŔ Dew has a soothing and supportive effect even upon wilting leaves, causing them to remain attached. The soothing and uplifting words of Torah then quietly elevate man, as his sins are also transformed into virtues. In this scenario, we incorporate our past into our future. Rather than forsaking a sorry history, we find the aspects of it that we are able to use in service of God, and in this way, we elevate our past even as we ascend spiritually. And thus, “My words flow like dewŔ – the Torah quietly strengthens us and guides us in a harmonious path of spiritual ascent that elevates our past together with our present.
In fact, regarding prayer, the Ba’al Shem Tov said that he attained his spiritual status not as a result of his learning (which was known to be on a high level), but as a result of prayer. It was not his knowledge of Talmud and Code of Jewish law that brought him revelation of supernal matters, but his intense prayers. And so he stated in the book Tzavat Ribash (“Will of the Ba’al Shem Tov” – even though it was not a will, but a collection of his phrases), that when one learns for several consecutive hours, immersing himself in Torah, he should pause every hour to remind himself to cleave to the One above. And then, even as he learns, although he cannot be in the same state of clinging as during prayer, the Torah “polishes his soul.”
From the Ilana deChaya of R’ Menachem Mendel of Rimanov, parshat Ho’azinu