Note: The Shabbos Torah Reading is divided into 7 sections. Each section is called an Aliya [literally: Go up] since for each Aliya, one person “goes up” to make a bracha [blessing] on the Torah Reading.
In Israel, where only one day of Shavuot is observed, the regular weekly Torah reading cycle continued as usual when the holiday ended on Friday. In the Diaspora, however, a second day of Shavuot was observed on Shabbat itself, so the special festival reading replaced the regular weekly parsha that week. As a result, Israel moved ahead by one parsha, and the Diaspora remained one week behind until later in the year when the readings are combined to bring the two cycles back together.
1st Aliya: Moshe begins by describing the presence of Hashem in nature as being as evident as the rain or dew that nourish the fields and gardens. G-d is entirely just, always good, always compassionate and forgiving. Therefore, all destruction and negativity must be ascribed directly to the ill fated decisions and actions of His children.
2nd Aliya: The Jew must always remember that he was chosen from among all other nations to be nurtured by the direct ministrations of the Creator. We were born in a “desolate, howling, wasteland” and protected till we were able to assume responsibility for our unique relationship with the Creator of heaven and earth.
3rd Aliya: Unfortunately, humankind’s tendency is to forget the degree of their dependency upon Hashem and to create the illusion of self sufficiency and independence. “Yeshurun thus became fat and rebelled…”
4th Aliya: We will then be punished with exile and persecution. Chased from our land and sold into slavery, the Chosen People will experience what it means to be independent of Hashem’s direct protection and benevolence.
5th Aliya: However, the other nations will fail in the very same manner that we did. They will assume that their ability to enslave the Chosen People and ravage Israel is proof of G-d’s impotence and their own prowess and strength. Therefore, they will be punished and destroyed and the Chosen People will again recognize Hashem’s primacy and control.
6th Aliya: Moshe’s song ends with the Jewish people singing forth their acceptance and understanding of divine purpose and justice.
7th Aliya: Moshe presents the entire “song” to the nation and reemphasizes that the condition for keeping the Land is adherence to Torah and serving Hashem.
This Haftorah is always read between Yom Kippur and Succos. It is also read on the 7th day of Pesach and is found in a modified form in Psalm 18.
Dovid Hamelech is singing the praises of Hashem. He has lived a turbulent yet gifted life, and he is giving thanksgiving to Hashem for his numerous victories and successes. In many respects it reflects the same sense of Hashem’s complete control as in Parshas Ha’Azinu.
Dovid Hamelech gazes back upon the events of his life with a clarity of vision and understanding. He describes Hashem as his “Rock, Fortress, and Deliverer”. (22:2) Dovid recognizes that he too has merited to fulfill one of G-d’s promises, no less important than bringing the Children of Israel to the borders of Eretz Yisroel. He has given birth to the Davidic line that assures the building of the Bais Hamikdash and the coming of Mashiach.
In more ways than can possibly be counted, all of history, from the beginning of time till that moment, conspired to effect redemption for the world. Through the divine power of Dovid’s song, Hashem is given total credit for every turn and twist of destiny. His every trial and tribulation equals the sum total of Hashem’s constant love and protection. “As for G-d, His way is perfect… He is a shield for all who trust in Him.” (22:31)
The magnificence of Dovid’s song reaches across the millennium to inspire and encourage all of us to recognize Hashem’s love and protection. The final words are familiar because they were incorporated into the conclusion of the Birkas Hamazon.
This Parsha and Haftorah perfectly reflect the transition from Yom Kippur to Succos. The climax of Yom Kippur is the end of Neilah when we publicly proclaim the absolute mastery of G-d over all human and natural affairs. The term “Hashem” reflects upon the G-d of mercy who is intimately involved in the lives of humanity. The term “Elokim” reflects upon the G-d of justice who maintains the inviolable laws of nature. At the conclusion of Yom Kippur we have reached, if only for a moment, the understanding that the G-d of mercy and justice, the G-d of nature and mankind are one and the same. We are able to accept that the entire universe works in concert with Hashem in responding to man’s actions. Whatever the outcome, Hashem’s purpose is positive and beneficial for both the present and all future generations.
Although this is difficult to accept given the imposed limitations of mortality, we exit from that singular moment of awareness at the end of Yom Kippur and launch ourselves into a two week period of joyous and symbolic service. “And you should rejoice in your holiday,” is a commandment unique to this holiday period. We are to revel in the awareness of our dependency upon Hashem. We are to rejoice in the acceptance of G-d’s goodness.
Both Moshe in Ha’Azinu, and Dovid in the Haftorah, declare their acceptance of G-d’s justice as the ultimate expression of mercy and compassion. We now act out our acceptance by eating and sleeping in a temporary dwelling reminiscent of the 40 years of total dependency in the Sinai Desert. With the shaking of the Lulav, we bind together the symbolic elements of every individual Jew, as well as the totality of the Jewish people, in a communal acknowledgment of Hashem’s mastery over all things.
This concept of acceptance is the single greatest challenge we have in our relationship with the Creator. It is expected that we will struggle with the consequences of divine justice from year to year. Yet, as believers in the reality of “Elokim”, we posture and behave as if we are understanding as well as accepting of G-d’s justice. We too wish to joyously proclaim every day, not just at the end of Yom Kippur, “Shema Yisroel…” “Hear Israel…” the two manifestations of G-d’s reality, Elokim – the G-d of Justice and Hashem – the G-d of Mercy, are really One.