HAAZINU:
He found them in a desert land, and in a desolate, howling wasteland. He
encompassed them and bestowed understanding upon them; He protected them as the
pupil of His eye. (Deuteronomy 32:10)
HAFTARAH:
And He bent the heavens and He came down; and thick darkness was under His
feet. (II Samuel 22:10)
QUALITY
FOR ACQUIRING THE TORAH: Purity
PROPHET:
Samuel
LEVITICAL
CITY: Gibeon
In
Week Ten, now fully in the month of Kislev, Haazinu’s verse speaks of how G-d
protected and gave understanding to the Jewish people when they were in dire
circumstances. The verse is speaking about spiritual desolation, very much like
the state in which the Jewish people found themselves during the times of the miracle
of Chanukah. In their confrontation with Greek culture and civilization, G-d
not only protected them for assimilation, but gave them the tools of logic and
understanding, present in Greek philosophy, so that the Jews could apply them
to the Torah. Much of the logical debate and discussion found in the Babylonian
Talmud is a product of this encounter. The Talmud contains many Greek words,
and in fact the name of the Greek king at the Ptolomy (Talmai in Hebrew) has
the same numerical value (gematria) as the word “Talmud.”
The
Haftarah’s verse also appears to be connected to Chanukah. The verse speaks of
G-d coming down and bending the laws of nature, as well of “thick darkness.”
During Chanukah, the Jewish people saw open miracles that defied the laws of
nature. Furthermore, it is well known that the Greek exile is compared to
darkness, while Chanukah is the festival of light. The comparison between
Greece and darkness is noted in the Midrash cited in the previous week.
The
quality for this week is purity (Taharah). Last week’s quality, joy, and purity
are probably the two quintessential qualities associated with Chanukah. After
the Greeks defiled the Temple, the holy Kohanim purified and rededicated it.
The miracle of Chanukah is related to the pure oil with the seal of the Kohen
Gadol, which lasted for eight days.
Similarly,
this week’s prophet, Samuel, is also the quintessential representation of
purity. A Nazir from before birth, Samuel was raised in the Holy Tabernacle by
the Kohen Gadol himself. G-d spoke to Samuel from a very young age, and his
greatness is compared to that of Moshe and Aharon combined.
This
week’s levitical city is Gibeon. This city as well, represents how G-d’s
protection of the Jewish people is above nature, and how it is through these
“above-nature” qualities that we are able to defeat our enemies. The following
is a passage from the book of Joshua:
Then Joshua spoke to
the L-rd on the day when the L-rd delivered up the Amorites before the children
of Israel [in the city of Gibeon], and he said in the sight of Israel, “Sun,
stand still upon Gibeon, and Moon in the valley of Ayalon.” And the sun stood still,
and the moon stayed, until the people had avenged themselves upon their
enemies. (10:12-13)
This
miracle also represents the victory of light over darkness. Joshua and the
Children of Israel were on the verge of a major victory, and as nightfall was
approaching it would have been impossible to continue pursuing the Amorites.
That is why it was so important that that the sun stand still, giving the
Jewish people sufficient light and time to defeat the enemy. This was an
amazing miracle, witnessed by the entire world. It was a sanctification of
G-d’s name and an opportunity to spread the knowledge of His miracles, similar
to what takes place during Chanukah.
An important lesson that we learn from this week’s quality is that in order to receive the Torah, the mind must be pure and receptive to it. If we are distracted by a million other pieces of useless and/or even debasing images and information, then we cannot absorb the Torah properly. If one's animal tendencies are running wild, it will be very difficult not only to concentrate, but to be able to appreciate the Torah's holiness. Without purifying oneself to the best of one's ability, the actual lines between purity and impurity, between the sacred and the profane, become so blurry that nothing appears to be special in one's eyes. If everything is holy and worthwhile, then nothing is. A "Yes" is only worth something, if sometimes a person also knows when to say "No."
