Shabbat Shalom Sukkot - Parasha HaAzinu - Provoking God and His People to Jealousy !!!
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These things I have spoken unto you, that in me ye might have peace. In the world
ye shall have tribulation: but be of good cheer; I have overcome the world. John 16:33
Blessed are those servants whom the master finds on watch when he returns. Luke 12:37
And have no fellowship with the unfruitful works of darkness, but rather expose them. Eph 5:11
I made haste, and delayed not to keep thy commandments. I will never forget thy precepts:
for with them thou hast quickened me. Psalm 119:60,93
The war against Truth has been raging ever since
evil was expulsed from the realm of Heaven.
God instructed Pharaoh, "Let my people go."
God instructs us, "Let my people know."
Shema Y'israel - Maranatha !
Na'aseh V'nishma
כבוד שם יהוה Baruch Hashem Adonai
לשבור לחם ביחד Shabbat Shalom Mishpacha
#ShabbatShalom - Welcome to Ha’Azinu (Listen), this week’s Parasha (Torah Portion).
We know you will be blessed as you join us in reading this portion of Scripture.
Last week, Parasha Vayelech concluded with Moses foreseeing that Israel would turn away from their covenant with God, causing Him to hide His face from them. Still, Moses promised that the words of the Torah would not be “forgotten out of the mouths of their descendants.” (Deuteronomy 31:21) Moses gathered the people together to listen to a shir (song) called Ha’Azinu (Listen). That song would always be a reminder of the consequences of turning from the Lord. This week’s Torah portion (Parasha), which is called Ha’Azinu, consists primarily of the 70-line song that Moses sang to the people of Israel on the last day of his life. At the end, God commands Moses to go up to the top of Mount Nebo to catch a glimpse of the Promised Land before being “gathered unto His people.”
You can view this Parasha on our website complete with embedded links ...
Parasha Ha’Azinu: Provoking God and His People to Jealousy
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The Ha'azinu is one of two songs in the Torah attributed to Moses,
the other being Shirat ha-yam (the Song of the Sea) in Exodus 15. Unlike the earlier song of praise to the LORD for the great miracle of redemption, this song functions as a "witness" to testify against the Israelites, and is intended to prophetically teach the people about the dire consequences of apostasy from the LORD. The words of the later prophets, especially Jeremiah and Isaiah, may have been modeled after Moses' great song recorded in this chapter of Torah. Ha'azinu is always read during the High Holidays, often during Shabbat Shuvah ("the Sabbath of Return"), and is therefore sometimes the last portion of the Torah Reading Cycle for the year (the final portion, Zot Ha-Berakhah, is only read on Simchat Torah). Ha'azinu constitutes Deuteronomy 32:1–52.
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כבוד שם יהוה Baruch Hashem Adonai
לשבור לחם ביחד Shabbat Shalom Mishpacha
#ShabbatShalom - Welcome to Ha’Azinu (Listen), this week’s Parasha (Torah Portion).
We know you will be blessed as you join us in reading this portion of Scripture.
Last week, Parasha Vayelech concluded with Moses foreseeing that Israel would turn away from their covenant with God, causing Him to hide His face from them. Still, Moses promised that the words of the Torah would not be “forgotten out of the mouths of their descendants.” (Deuteronomy 31:21) Moses gathered the people together to listen to a shir (song) called Ha’Azinu (Listen). That song would always be a reminder of the consequences of turning from the Lord. This week’s Torah portion (Parasha), which is called Ha’Azinu, consists primarily of the 70-line song that Moses sang to the people of Israel on the last day of his life. At the end, God commands Moses to go up to the top of Mount Nebo to catch a glimpse of the Promised Land before being “gathered unto His people.”
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Parasha Ha’Azinu: Provoking God and His People to Jealousy
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What Does It Mean to Choose Life? Every decision you make can be made in a way that you are “choosing life.”
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הַאֲזִינוּ Ha'Azinu means “give ear.”
Moses called upon the heavens and the earth to give ear to the words of his farewell song to the Jewish people. In it, he warned the people of an upcoming rebellion and detailed the retribution that God would enact; however, the people would ultimately be redeemed. At the beginning of the poem, Moses states that God, the Rock, is faithful, without iniquity, and all of His ways are perfect and just. Derived from this verse is a beautiful, moving Jewish prayer called “Righteous Judgment”—a prayer which is recited at Jewish burial services immediately after the grave is filled. This prayer declares that even though we cannot know God’s ways, they are justified and perfect.
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Five days after Yom Kippur comes the Festival of Sukkot,
one of the Three Pilgrimage Festivals which are known as Shalosh Regalim. (See Lev. 23:33–44 & Exod. 23:14–16.) “Sukkot” means “booths,” referring to the temporary booths that the Children of Israel lived in during their forty-year journey through the desert on the way to the Promised Land. The Festival of Sukkot, also known as the “Feast of Tabernacles” and the “Time of Our Joy,” is a seven-day celebration. Temporary shelters called sukkot (singular: sukkah) are built and decorated with leaves and fruit. For each of the seven days of this festival, meals are eaten in the sukkah and it is slept in. Dwelling in a sukkah is a reminder of the “Clouds of Glory” which protected the Children of Israel in the wilderness. The sukkah is symbolic of the chuppah (wedding canopy), as Sukkot is the marriage between the Jewish people and God. The Festival of Sukkot is also known as the “Festival of Ingathering,” as it was the time when the final harvest was gathered from the field. Another observance during Sukkot is to take what is called the “Four Species” (Arba Minim) and “rejoice before the Lord your God for seven days” (Lev. 23:40). The Four Species of Sukkot are: etrog – yellow citron, lulav – palm branch, three hadassim – myrtle branches, two aravot – willow branches.
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Welcome to Kashrut Malchut Shamayim
In Parsha Ha’Azinu,
we hear the words of a song delivered by Moses to the Children of Israel on the last day of his life. We are reminded of what we want to leave behind to our own children after we are gone. What would be in your song? When I think about my grandfathers who are no longer with us, a flood of memories comes into my mind. I think of the family meals we would share, gathered around a table together laughing, singing and smiling. This week I invite you to Haazinu – “listen in” on my Shabbat menu sharing some family favorites passed down lovingly from one generation to the next.
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Give ear, O heavens, let me speak; Let the earth hear the words I utter! Deuteronomy 32:1
Shabbat Shalom Sukkot - Parasha HaAzinu - Provoking God and His People to Jealousy !!!
Much of Parasha Ha'Azinu, the portion from Deuteronomy 32:1–43, is formatted in
two columns that reflect its poetic, parallel structure.
Shabbat Shalom
Welcome to Ha’Azinu (Listen), this week’s Parasha (Torah Portion). We know you will be blessed as you join us in reading this portion of Scripture.
HA’AZINU (Listen!)
Deuteronomy 32:1–52; 2 Samuel 22:1–22:51; Romans 11:1–36
“Give ear [Ha’Azinu], Oh heavens, and I will speak …”
(Deuteronomy 32:1)
(Deuteronomy 32:1)
Last week, Parasha Vayelech concluded with Moses foreseeing that Israel would turn away from their covenant with God, causing Him to hide His face from them. Still, Moses promised that the words of the Torah would not be “forgotten out of the mouths of their descendants.” (Deuteronomy 31:21)
Moses gathered the people together to listen to a shir (song) called Ha’Azinu (Listen). That song would always be a reminder of the consequences of turning from the Lord.
An ultra-Orthodox Jewish man plays the violin in Jerusalem.
This week’s Torah portion (Parasha), which is called Ha’Azinu, consists primarily of the 70-line song that Moses sang to the people of Israel on the last day of his life.
At the end, God commands Moses to go up to the top of Mount Nebo to catch a glimpse of the Promised Land before being “gathered unto His people.”
“Yet you shall see the land before you, though you shall not go there, into the land which I am giving to the children of Israel.”
(Deuteronomy 32:52)
(Deuteronomy 32:52)
Moses is allowed to see the land, but not enter in. It is a devastating disappointment and, yet, he ends his public life with a song.
What is the nature of this song? It begins by describing God’s lovingkindness and faithfulness toward Israel, and it ends with a promise of vengeance, redemption, and atonement for God’s land and people.
“Rejoice, O Gentiles, with His people; for He will avenge the blood of His servants, and render vengeance to His adversaries; He will provide atonement for His land and His people.” (Deuteronomy 32:43)
Moses views the Promised Land,
by Lord Frederic Leighton (Dalziels' Bible
Gallery, 1881)
It is not only the people of Israel who will rejoice with this final redemption. The Gentiles will rejoice together with God’s people.
God’s salvation is for all people — of every tongue, tribe, race and ethnic background. All people — Jews and Gentiles — can rejoice together in unity at the goodness of God.
A portion of this song has severe words of rebuke against Israel for infidelity and unfaithfulness to God.
Not only would God “hide His face” from His people but He would also render judgment.
“I will heap disasters on them; I will spend My arrows on them. They shall be wasted with hunger, devoured by pestilence and bitter destruction; I will also send against them the teeth of beasts, with the poison of serpents of the dust.” (Deuteronomy 32:23–24)
Although these rebukes seem quite harsh, they reveal that the discipline of God is for our good and will ultimately end in our final redemption.
Because the Western (Wailing) Wall in Jerusalem is a huge, open-air
synagogue, the Jewish People can gather here in great numbers during
the holidays.
Provoking God and His People to Jealousy
Moses' song foresees that the people of Israel will make God jealous with their worship of false gods and idols and that God in turn will provoke His people to jealousy with those who are called “not a nation.”
“They have provoked Me to jealousy by what is not God; they have moved Me to anger by their foolish idols. But I will provoke them to jealousy by those who are not a nation; I will move them to anger by a foolish nation.” (Deuteronomy 32:21; see also Romans 11:13–15)
This reference to not a nation is in Hebrew loh ami. It is found again in the Book of Hosea:
“I will plant her for myself in the land; I will show My love to the one I called 'Not My loved one.' I will say to those called 'Not My nation,' (loh ami) 'You are My nation'; and they will say, 'You are My God.'"
(Hosea 2:23; see also Romans 9:25)
(Hosea 2:23; see also Romans 9:25)
Who are these people who were once “not a nation” and
are now God’s people?
are now God’s people?
These are the Gentiles who have come to join themselves with the commonwealth of Israel through the Jewish Messiah: “Once you were not a nation, but now you are the nation of God; once you had not received mercy, but now you have received mercy.” (1 Peter 2:10)
These are the very people who God has called to salvation to provoke Israel to jealousy.
“So, I ask, did they stumble in order that they might fall? By no means! Rather through their trespass salvation has come to the Gentiles, so as to make Israel jealous.” (Romans 11:11)
Two ultra-Orthodox Jewish men sing and entertain in Meron, Israel.
What will make the Jewish People jealous of these Gentiles? Isn’t it the other way around? Is it not the Gentiles who are jealous because God has blessed many Jewish people with material prosperity?
These blessings seem to be the cause of at least some of the world’s anti-Semitism.
So, when and how will the Jews become provoked to jealousy by Gentile followers of Yeshua (Jesus)?
It will be when they see the true love, joy, fellowship, and peace that these Believers possess in Yeshua, even when the entire material world around them falls apart.
Likewise, it was this ability to sing in the face of apparent tragedy that set Moses apart from the others.
All but a few of his generation had died in the wilderness because of their unbelief. Moses himself was about to die, having never entered the Promised Land. But he still praised God in song — reminding Israel of God’s power, love, and faithfulness.
The Rock and His Righteous Judgment
In his song, Moses uses the metaphor of God as a rock — steadfast, strong, immovable and unchanging. It is for these particular qualities that the Rabbis chose a verse from this Parasha as the opening line of the Jewish burial service called Tziduk haDin (Righteous Judgment).
The prayer begins with Deuteronomy 32:4:
“He is the Rock, His work is perfect; for all His ways are justice, A God of truth and without injustice; Righteous and upright is He.”
In contrast to all these wondrous qualities of God, the Torah portion describes man as corrupt, perverse, and crooked to the point of being compared to Sodom and Gomorrah.
“For their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. Their wine is the poison of serpents, and the cruel venom of cobras.”
(Deuteronomy 32:32–33)
(Deuteronomy 32:32–33)
There is no way to bridge the wide chasm between the corruption of man and the holiness of God except for one — that narrow gate that leads to life is through Yeshua HaMashiach (Jesus the Messiah). He said, “I am the way, the truth and the life, and no one comes to the Father but through Me.” (John 14:6)
In addition to being compared to a rock, Moses also likens God to an eagle — a bird of great strength and vision — who took the children out of Egypt on His outstretched wings.
“As an eagle stirs up its nest, hovers over its young, spreading out its wings, taking them up, carrying them on its wings, so the LORD alone led him, and there was no foreign god with him.”
(Deuteronomy 32:11–12)
(Deuteronomy 32:11–12)
A Bonelli's eagle at Israel's Gamla Nature Reserve (Photo by Paul Asman
and Jill Lenoble)
Music and Vessels of Praise
Music has been called the universal language of the heart and, therefore, Moses uses the song of Ha’Azinu to complete his life’s mission with a stirring challenge to the people of Israel.
What is Moses’ message? It is that our actions have consequences — for good or for evil — and that our very survival depends upon our faithfulness to God our Rock.
Music and song have always been an integral part of the Jewish People.
England’s former Chief Rabbi Jonathan Sacks wrote, “Jewish life is a symphony whose score is the Torah, whose composer is God, whose orchestra is the Jewish people, and whose most moving performance is on Simchat Torah [Joy of the Torah].” (Torah with a Twist of Humor, Joe Bobker, p. 409)
A particular kind of Jewish music originating from Eastern Europe called Klezmer comes from the modern Hebrew words klei (vessel or instrument) and zemer (song).
We are all walking vessels or instruments designed to praise God with singing. It is good to remember that the singers and musicians were at times sent out in front of the armies of Israel, and this in itself was enough to bring victory.
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