From the Song of History to the Joy of Home

 A Dvar Torah for Haazinu, Sukkot and Vezot HaBracha

As we move from Haazinu into Sukkot and then to VeZot HaBracha, we pass through three very different experiences. Haazinu is a song that surveys the whole course of Jewish history. Sukkot takes us out of our sturdy homes and asks us to live beneath a fragile roof. VeZot HaBracha brings us to Moshe Rabbeinu's final blessing and to the completion of the Torah, only for us to begin again immediately with Bereishit. Rabbi Paul Bloom leads us through this experiential adventure.

At first, these seem like separate themes: history, faith, and blessing. But I believe they form one powerful message. Haazinu teaches us how to understand Jewish history. Sukkot teaches us how to live within that history, even when the future feels uncertain. And VeZot HaBracha teaches us what we must do with the blessing of having survived, returned, and begun again.

The message is especially meaningful in our generation. We have witnessed the return of the Jewish people to Eretz Yisrael, the rebuilding of cities, the revival of Hebrew, and an extraordinary flourishing of Torah. We have also experienced war, grief, danger, and deep uncertainty. The Torah does not ask us to ignore either reality. It asks us to hold both at once: vulnerability and protection, pain and promise, exile and return.

Haazinu as the Song of Jewish History

Shirat Haazinu is far more than a poetic conclusion to Moshe Rabbeinu's final address. It is a prophetic synopsis of Jewish history. It begins with Hashem's choosing of Am Yisrael, describes the blessings He bestowed upon us, recounts our rebellion and exile, and culminates in the promise of ultimate redemption.

Moshe begins, 'הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה, וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי' - Give ear, heavens, and I will speak; let the earth hear the words of my mouth. Heaven and earth are called as witnesses. Why? Rashi explains that Moshe will not always be present to warn the Jewish people, but heaven and earth will remain. They will testify that the covenant is real and that our choices carry consequences.

There is also something deeply significant in Moshe presenting this prophecy as a song. A song is not a collection of unrelated notes. Some notes are high and some are low. Some passages are joyful and others are painful. At the moment we hear a single note, we may not understand its place. Only when we hear the entire composition do we recognize that every movement belongs to one larger whole.

That is how the Torah asks us to hear Jewish history. There are chapters of revelation and chapters of concealment, periods of security and periods of persecution, moments of return and moments of terrible loss. We do not understand every event. We certainly should not claim to know Hashem's calculations. Yet Haazinu tells us that history is not random noise. It is a shirah. It has direction, memory, and ultimately a destination.

Chazal teach that Shirat Haazinu can be divided into six sections. The final section describes the culmination of history, when Hashem will avenge the suffering of His people and bring reconciliation between Am Yisrael and Eretz Yisrael. The Shirah concludes: 'הַרְנִינוּ גוֹיִם עַמּוֹ, כִּי דַם־עֲבָדָיו יִקּוֹם; וְנָקָם יָשִׁיב לְצָרָיו, וְכִפֶּר אַדְמָתוֹ עַמּוֹ' - Sing, O nations, the praises of His people, for He will avenge the blood of His servants; He will bring vengeance upon His adversaries, and He will appease His Land and His people.

Rashi explains that, at the time of redemption, the nations themselves will praise the Jewish people. They will recognize that despite centuries of persecution, exile, and suffering, Am Yisrael remained faithful to Hashem. They will say: Look at this nation. Through all the troubles that befell them, they continued to cling to the Holy One, blessed be He, and did not abandon Him.

This is an astonishing prophecy. The final vindication of the Jewish people is not based only on power or achievement. It is based on faithfulness. Empires rose and fell. Ideologies promised to replace Torah. Persecutors attempted to separate the Jewish people from their faith and their destiny. Yet the nation remained. Jews continued to say Shema. They continued to face Jerusalem in prayer. They continued to celebrate Pesach and to conclude, 'Next year in Jerusalem.' They continued to marry under a chuppah, learn Torah, build sukkot, and dance with the Torah on Simchat Torah. Jewish endurance itself became testimony.

The Land and the People

Rashi emphasizes another point in the final words of Haazinu: the inseparable relationship between the Jewish people and the Land of Israel. The verse joins them together: 'His Land and His people.' Rashi explains that Hashem's Land is comforted when His people are comforted. He cites the verse, 'רָצִיתָ ה׳ אַרְצֶךָ; שַׁבְתָּ שְׁבִית יַעֲקֹב' - You have favored, Hashem, Your Land; You have returned the captivity of Yaakov. How does Hashem demonstrate His love for the Land? By bringing His people home.

Eretz Yisrael is not merely a place where Jews happen to live. The Land and the people complete one another. A land can be physically beautiful and still await its purpose. A people can survive in exile and still feel that something essential is missing. The comfort of one is tied to the comfort of the other.

The Ramban views Shirat Haazinu as a remarkable prophetic document. He writes that the Song describes everything that would happen to the Jewish people: Hashem's kindness in choosing us, sustaining us in the wilderness, granting us the lands of powerful nations, and blessing us with prosperity in Eretz Yisrael. It then describes spiritual decline, punishment, and dispersion throughout the world. All these predictions, the Ramban observes, came true.

But the Shirah does not end with exile. Hashem promises that the Jewish people will never be destroyed. The Ramban notes that the final redemption described here is not presented as conditional. The Shirah does not say that redemption will come only if the Jewish people first reach a particular spiritual level. Hashem will rebuke His people, but He will not abandon them. Ultimately, He will show compassion, defend them, punish their enemies, and redeem them for the sake of His name.

This does not mean that our choices are unimportant or that teshuvah is unnecessary. The entire Torah calls us to responsibility. It means something even deeper: beneath all the consequences of our choices stands an eternal covenant. There may be distance, but there will not be divorce. There may be exile, but exile will not have the final word.

The Malbim identifies the final verse with the war of Gog and Magog. He explains that after the Jewish people return and settle in Eretz Yisrael, enemies will gather against them. On the mountains of Israel those enemies will fall, and both the Land and the people will finally be appeased. We must always be cautious about declaring that a particular event is the final fulfillment of prophecy. Judaism does not encourage sensational predictions. But neither should we close our eyes to the extraordinary reality before us.

After centuries in which the return to Zion seemed impossible, the Jewish people came home. They rebuilt Yerushalayim and communities throughout the Land. They revived Hebrew as the language of daily life. They restored batei midrash filled with Torah. A land described by travelers as desolate again produces fruit. Children play in the streets of Jerusalem. Jews arrive from every corner of the earth. These facts do not answer every theological question, but they demand religious attention. Haazinu teaches us to see them as part of a Divine process that began with Avraham Avinu and moves toward redemption.

From Haazinu to the Sukkah

Then, almost immediately, we enter Sukkot. After hearing a song that spans thousands of years, we walk outside and enter a small, temporary dwelling. The roof must be made of natural material. We must be able to see that it is not permanent. The wind can enter. The rain may enter. The sukkah refuses to pretend that human beings possess complete security.

The Torah gives two descriptions of the mitzvah. In Parashat Emor, Hashem commands us to dwell in sukkot so that future generations will know that He caused the Jewish people to dwell in sukkot when He brought them out of Egypt. Rabbi Eliezer teaches that these sukkot refer to the Ananei HaKavod, the Clouds of Glory. Rabbi Akiva understands them as actual booths. The two views may be teaching complementary truths. In the wilderness, our dwelling was physically fragile, but we were surrounded by Divine protection. The structure was temporary; the relationship was enduring.

That is the lesson we need after Haazinu. The Jewish people traveled through history in a sukkah. At many points, our existence appeared fragile. We lacked a country, an army, and political power. Communities could be uprooted overnight. Yet something surrounded us. The Clouds of Glory were not always visible, and Divine protection did not mean an absence of suffering. But the covenant preserved the nation through circumstances that should have erased it.

Sukkot therefore asks a profound question: Where does security truly come from? All year we live behind solid walls and may imagine that the walls protect us. On Sukkot we leave those walls and place ourselves under s'chach. We discover that a solid roof can never guarantee safety, and a fragile roof does not mean that we are alone. The sukkah is called 'צִלָּא דִּמְהֵימְנוּתָא,' the shade of faith. It is not the shade of certainty. Faith does not mean that we know exactly what will happen tomorrow. It means that we know before Whom we stand, and that our future remains bound to Hashem's covenant.

This helps explain why Sukkot is called זְמַן שִׂמְחָתֵנוּ, the season of our joy. At first this seems paradoxical. Why is the holiday of the flimsy hut the holiday of greatest joy? Because joy does not come from the illusion that we control everything. That illusion is exhausting and ultimately impossible. Deep joy comes when we recognize that we are held by something greater than ourselves. The sukkah strips away false certainty and leaves us with trust.

There is also a national message. The sukkah recalls the journey from Egypt to Eretz Yisrael. The wilderness was never meant to be the destination. It was a passage between slavery and home. During that passage, Hashem taught us dependence, gave us Torah, formed us into a nation, and prepared us to enter the Land.

Exile, too, is not the final destination of the Jewish people. We built remarkable communities throughout the world, produced Torah scholarship, performed extraordinary chesed, and sanctified Hashem's name in countless ways. Yet Haazinu reminds us that Jewish history moves toward the reconciliation of the people and the Land. Sukkot reminds us that the journey requires faith. We should be grateful for every safe dwelling Hashem has given us, while remembering where the national journey leads.

Sukkot also teaches unity. We take four species that represent different types of Jews and hold them together for one mitzvah. We leave our individual homes and enter a space that Chazal describe as capable, in principle, of holding all Israel. A sukkah may be small, but its spiritual capacity is enormous. Redemption is not the achievement of one segment of the Jewish people. We return as a people, with different strengths, levels of observance, backgrounds, and stories, but with a shared covenant and a shared home.

That unity is not sentimental. It demands action. It means seeing another Jew's pain as our pain and another Jew's success as our joy. It means supporting those defending Israel, comforting bereaved families, helping new olim, strengthening communities, learning Torah, and refusing to allow disagreement to dissolve our sense of family. The final verse of Haazinu speaks of 'His Land and His people.' The two are joined, and the people themselves must also be joined.

Vezot HaBracha and the Courage to Begin Again

Sukkot leads to Shemini Atzeret and Simchat Torah, when we read VeZot HaBracha. Moshe Rabbeinu blesses each tribe before his death. He sees the Land, but he will not enter it. The Torah ends with an incomparable tribute: no prophet ever again arose in Israel like Moshe, who knew Hashem face to face.

Yet the Torah does not allow us to remain frozen at Moshe's grave. The moment we finish the final verse, we begin again: 'בְּרֵאשִׁית בָּרָא אֱלֹהִים.' We move from the death of Moshe to the creation of the world. Our greatest leader dies, but the mission lives. One chapter closes, but the Torah is never over.

That is why the final parashah is called VeZot HaBracha - and this is the blessing. The blessing is not only what Moshe gives each tribe. The blessing is the capacity of the Jewish people to carry Torah forward after Moshe. It is the ability of every generation to receive the same Torah anew and to write its own faithful chapter in the story.

There is a beautiful movement across these days. Haazinu looks across all of history. Sukkot places us inside the fragile journey. VeZot HaBracha gives each tribe its unique task. And Bereishit tells us to begin. First we learn that history has meaning. Then we learn to trust while we travel. Finally, we are told that we are not spectators. Each person and each community has a bracha to bring into the unfolding story.

Moshe's final blessing also returns us to the theme of the Land. The tribes are blessed not as isolated individuals but as parts of a nation that will live its covenant in Eretz Yisrael. Torah is eternal and binds a Jew everywhere, but its national expression reaches fullness when the people live in their Land. There we build a society, establish justice, observe the mitzvot tied to the soil, speak the language of our ancestors, and face together the responsibilities of Jewish sovereignty.

For those who already live in Israel, this message is a call not to take the miracle for granted. Living in Israel is not merely a benefit; it is a responsibility. We must help build a country worthy of its holiness, strengthen Torah and chesed, welcome new olim, and contribute our abilities to the Jewish future.

For those who live outside Israel, the message should not be heard as accusation. The decision to make Aliyah is complex. It touches family, livelihood, education, health, language, and many other realities. But complexity should lead to planning, not to silence. If Eretz Yisrael is the direction of Jewish history, then every Jewish family should at least be willing to ask: What place does Israel have in our future? Is it a dream we have postponed indefinitely, or a goal for which we can begin preparing? What can we do this year - learn Hebrew, visit with purpose, explore employment, speak with our children, meet people who have made the journey - so that the dream becomes a plan?

The Torah does not demand that every person complete the journey today. But it does ask us to hear the song. It asks us not to confuse the temporary stop with the destination. And it teaches that a great beginning is often made of small, faithful steps.

A promise—and a direction

We are living in a generation filled with both blessing and challenge. We have seen the Land welcome its children. We have seen Jewish courage, generosity, Torah, and unity. We have also buried precious souls and watched enemies gather against us. Haazinu does not promise a simple history. It promises that history has a Divine direction and that the covenant will endure.

Sukkot does not promise walls that nothing can penetrate. It teaches us to live under the shade of faith, to distinguish control from trust, and to rejoice in Hashem's presence even while the roof remains open to the sky.

VeZot HaBracha does not allow us to say that Moshe's greatness leaves nothing for us to do. It places the Torah in our arms, invites us to dance with it, and then sends us back to Bereishit. Begin again. Build again. Carry the blessing forward.

Perhaps this is the message of the entire season. We stood on Rosh Hashanah and proclaimed Hashem as King. On Yom Kippur we returned to Him. On Sukkot we learned to trust Him. On Simchat Torah we take His Torah and recommit ourselves to the journey. We leave the Yamim Tovim not only inspired but charged with responsibility.

May we merit to hear the full song of Jewish history, not only its painful notes. May Hashem spread over us the sukkah of His peace, protect the soldiers and people of Israel, heal the wounded, comfort the bereaved, return the captives, and bring security to His Land. May He gather His children from every corner of the earth, strengthen the bond between His Land and His people, and help each of us discover the unique blessing we are called to bring.

And as we finish the Torah and begin it again, may we have the faith to recognize the process, the courage to take our next step, and the joy of knowing that after every exile, every wilderness, and every ending, Hashem gives the Jewish people the power to come home and begin again.

Ha'azinu set to music

From our own archive we are proud to bring you Max Stern's Ha'azinu. This piece, which has already been viewed more than 12,000 times, lasts around half an hour and Max -- a leading Israeli classical composer and a long-standing member of Beit Knesset Hanassi -- is playing the double bass in it. 

The link is on YouTube is here.

First posted 30 September 2024.

Ha’azinu and the Return to our Homeland

Shirat Ha’azinu is far more than a poetic conclusion to Moshe Rabbeinu’s final address. It is a prophetic synopsis of Jewish history. It begins with Hashem’s choice of Am Yisrael, describes the blessings He bestowed upon us, recounts our rebellion and exile, and culminates in the promise of ultimate redemption. Because we are living in a generation that has witnessed the return of the Jewish people to their homeland, it especially behooves us to study this Song carefully and seek to understand its message. Rabbi Paul Bloom helps guide us through it.

Chazal teach that Shirat Ha’azinu can be divided into six sections (Rosh Hashanah 31a). The final section describes the culmination of history, when Hashem will avenge the suffering of His people and bring reconciliation between Am Yisrael and Eretz Yisrael. The Shirah concludes:

“Sing, O nations, the praises of His people, for He will avenge the blood of His servants; He will bring vengeance upon His adversaries, and He will appease His Land and His people” (Devarim 32:43).

Rashi explains that, at the time of redemption, the nations themselves will praise the Jewish people. They will recognize that, despite centuries of persecution, exile, and suffering, Am Yisrael remained faithful to Hashem. They will say: “See how praiseworthy this nation is. Through all the troubles that befell them, they continued to cling to the Holy One, blessed be He, and did not abandon Him”.

Rashi also emphasizes the inseparable relationship between the Jewish people and the Land of Israel. The verse states that Hashem will appease “His Land and His people.” Rashi explains that Hashem’s Land is comforted when His people are comforted. Eretz Yisrael reaches its fulfillment when the Jewish people return to it. He cites the verse, “You have favored, Hashem, Your Land; You have returned the captivity of Yaakov” (Tehillim 85:2). How does Hashem demonstrate His love for the Land? By bringing His people home.

The Ramban views Shirat Ha’azinu as a remarkable prophetic document. He writes that the Song describes everything that would happen to the Jewish people. It recounts Hashem’s kindness in choosing us, sustaining us in the wilderness, and granting us the lands of powerful nations. It describes the prosperity we enjoyed in Eretz Yisrael, followed by our spiritual decline, punishment, and eventual dispersion throughout the world. All of these predictions, the Ramban notes, came true.

Yet the Shirah does not end with exile. It promises that Hashem will ultimately take vengeance upon those who persecuted His people. The nations attacked Israel not merely out of political ambition, but because of their hatred of Hashem and of the people who represent Him in the world. The final verses therefore refer to a future redemption that had not yet occurred in the Ramban’s time.

The Ramban further observes that this promise is not presented as conditional. The Shirah does not say that redemption will come only if the Jewish people reach a certain spiritual level. Rather, it testifies that, although Hashem will rebuke and punish His people, He will never destroy them. Ultimately, He will show compassion, defend them, punish their enemies, and redeem them for the sake of His name.

The Malbim goes even further and identifies the final verse with the War of Gog and Magog. He explains that after the Jewish people return and settle in Eretz Yisrael, their enemies will gather against them. On the mountains of Israel, those enemies will fall, and both the Land and the people will finally be appeased.

This prophetic scenario is difficult to ignore. The Jewish people endured centuries of persecution, yet returned to their ancestral homeland. They rebuilt cities, revived the Hebrew language, restored Torah life, and transformed a desolate land into a flourishing country. At the same time, enemies continue to surround Israel and openly seek its destruction.

We must be cautious about declaring that any specific event is the final fulfillment of prophecy. Nevertheless, Shirat Ha’azinu teaches us to view Jewish history through the lens of faith. Our return to Eretz Yisrael is not an accident. It is part of a Divine process that began with Avraham Avinu and will culminate in redemption.

May we merit to see Hashem avenge the blood of His servants, comfort His people, restore peace to His Land, and fulfill every word of this sacred Song, speedily in our days.

The Song of Moshe: Ha'azinu 5786

This piece by Rabbi Berel Wein ztz'l has been kindly provided by the Destiny Foundation.

This song of Moshe is the song of the Jewish story. It accurately portrays the arc of Jewish history in moments both glorious and dolorous. The Ramban’s comment on the holiness and accuracy of Moshe’s prophetic words – “If someone stood up and accurately foretold what would happen many centuries later, would not one in hindsight be forced to admit to the truth of that prophet and his words upon seeing the minute fulfillment of that prophecy” –carries even more weight in our age, being a further eight centuries removed from Ramban’s time. 

Moshe calls forth the heaven and earth to bear witness to his words of prophecy, for he is aware that human logic and memory can never really be trusted. Unfortunately, memory can be dimmed and lost, and logic distorted or ignored. It is these factors – lost memory and flawed logic – that Moshe identifies as the cause of the sins of the Jewish people, and of much of the predicted travail that will accompany them throughout their history. 

It is not so much that there is a rebellion against God and Torah in our current society. Rather, it is that God and Torah have simply been forgotten, erased from the Jewish consciousness. For many Jews they simply do not exist. And in this climate of almost willful forgetfulness, any attempt to convince others of the errors of their ways by the use of logic is doomed to frustrating failure. 

Moshe concludes his visionary verses on an optimistic note. The covenantal relationship between God and Israel will remain binding and unbroken even unto the end of days. There will always be a core group of Jews who will not allow themselves—or others—to forget. Events will constantly jog the Jewish memory and new generations will arise and ask: “Who are we and why are we here?” And the response to those questions can only be found in the eternal memory bank of the Jewish people and their history. 

It is a very difficult task to restore memory but the fact that Moshe promises us that God and Torah will never be completely forgotten by the Jewish people reassures us that the restoration of Jewish memory is possible, and even guaranteed. And our logic will not fail us either. When we survey our world and our situation, we will reach the logical and holy conclusion as to what our policy and path in life should be. A nation of wisdom and insight, creativity and scholarship, will not always remain illogical and foolish. 

Moshe also encourages us by promising that eventually our enemies will be vanquished and shamed. Their nefarious ambitions will be thwarted and the Lord will balance all accounts with those who attempted to destroy the Jewish people. Good sense, accurate memory, strength of purpose and clarity of ideals will prevail and rule the Jewish world. Moshe’s song will continue to be heard throughout eternity. 

 "Our Two Great Poems", Rabbi Wein's piece for Hanassi Highlights last year, can be accessed here.

Our two great poems: Haazinu 5785

Checking through our little pile of pending divrei Torah, we found that the Destiny Foundation had provided us this year not with one devar Torah for Shabbat Shuva (parshat Haazinu) but with two. This is the second one. Enjoy!

There are two major poetical songs that appear in the Torah. One is the great song of deliverance, which was the reaction of Moshe and the Jewish people to their being saved from the bondage of Egypt and the waters of Yam Suf. The other is that of this week's parsha, Haazinu. Moshe composed this too, at the end of the forty-year sojourn of the Jewish people in the desert of Sinai, at Moshe’s point of departure from life in this world.

The background of these songs is manifestly different, as is their tone. The song of Yam Suf is a song of exultation and triumph, expressing relief of deliverance from a brutal foe. But it is basically a poem of the past, of what has already just occurred, and an acknowledgment of God's previous goodness towards Israel. This week, in Haazinu the song is of a much darker hue. Visionary, prophetic and somber, it sees the great challenges of the future that lie before this people that Moshe so loved and loyally served. It is a song that will accompany the Jewish people throughout their long and tortured road of exile, persecution, survival and eventual triumph.

To our generation, standing as we do centuries after Moshe spoke these words, this is a clear and incisive description of what has happened to us and of our mission in the world. Haazinu reflects current events and not merely a recording of our past. Both of Moshe’s poems are essential to the development of Jewish life—but they each transmit a different message. The ability to live, so to speak, in the past and in the future at one and the same time is a particularly Jewish trait. The Jewish people have a long memory and collectively, even if not individually, we remember everything that has befallen us. Tragically, for many Jews of our time this memory has failed. For them, our story has been lost.

Only a minority of the Jewish world recites Moshe’s song at the Yam Suf in daily prayer services, and there are large numbers of Jews for whom deliverance from Egypt and the splitting of the sea at Yam Suf are no longer even distant memories. Forgetting the song of Yam Suf is tantamount to gradually excluding oneself from Jewish society. Forgetting the song of Haazinu is even more damaging to the individual Jew and to the nation. Those who live only in the present and do not glimpse the greatness of the future truly cut themselves off from participation in it.

The poem of Haazinu promises us repentance and redemption, serenity and a better world. Without this song, and without the belief that the vision it contains is accurate and true, the Jewish people could never have survived the long night of our exile and troubles. This song was “to be placed in their mouths” as the witness for all our history and a valid proof of the just entitlements of our future. Our task is to rededicate ourselves to fulfill the goals of this great song of Haazinu in the year before us, which we hope and pray will be good and blessed.

Shabbat shalom, Rabbi Berel Wein

Heaven and Earth, the eternal witnesses: Haazinu 5785

This week’s parsha outlines the special nature of Jewish history and all its events. Ramban, in the 13th century, comments that anyone who can, so many centuries earlier, accurately foretell the subsequent fate of a people must be an exceptional prophet. Moshe certainly fits that description since he passes this test: the parsha of Haazinu provides the proof. Now, more than 750 years after Ramban, we can add nothing to his words.

The rabbis of the Talmud ascribed the crown of wisdom to the one who has a vision of the future. Even though Moshe is the greatest of all prophets, his title amongst the Jewish people is “Moshe the teacher”. This indicates that he was able to translate both his wisdom and his knowledge into an ability to view the future.

In this week’s parsha Moshe lays down the basic template for Jewish history throughout the ages: the struggle to remain Jewish and not succumb to the blandishments of current cultures and beliefs, the illogical and almost pathological enmity of the world to Judaism and the Jewish people, the awful price paid by Jews throughout history and the eventual realization by Jews, and the non-Jewish world as well, that God guides us, as he has always done, through the passage of our lives. We may never know the precise particulars of our future but, if we want to know what lies ahead, we have only to read and study Moshe’s words. Given their remarkable prophetic force, it is no wonder that our children would traditionally commit this parsha to memory, for within it is recorded the entire essence of Jewish history.

Moshe calls heaven and earth as witnesses to the covenant and the historical fate of his people. Rashi explains that not only are they honest and objective witnesses but, most importantly, they are eternal, in contrast with human witnesses who, being mortal, will die. Later generations will not be able to hear their testimony and, even though current video technology seeks to correct this deficiency, much of the personal nuance and force which colors all human testimony is lost.

So we rely on heaven and earth to reinforce our belief and commitment to the eternal covenant. The very wonders and mysteries of nature point to the Creator. All human history rises to testify to the uniqueness of the Jewish story and the special role that wehave played, and continue to play, in human events. Much of the testimony of these two witnesses is frightening and worrisome—but it is even more frightening to be unaware of our past, and therefore of our course for the future. We should listen carefully to the parsha. It has much to teach us about our world and ourselves.

Shabbat shalom, Rabbi Berel Wein