Beth Elohim Messianic Synagogue
Parashah #53: Ha’azinu (Hear) D’varim (Deuteronomy) 32:1-52
Haftarah: Sh’mu’el Bet (2 Samuel) 22:1-51
B’rit Chadashah: Romans 10:14-21; 12:14-21; Hebrews 12:28-9
The crux of this week’s parashah is found in chapter 32:46-47: “Take to heart all of the words of my testimony against you today, so that you can use them in charging your children to be careful to obey all the words of this Torah. For this is not a trivial matter for you; on the contrary, it is your life! Through it you will live long in the land you are crossing the Yarden to possess.” This is the Song of Moshe that corresponds to guarding the commands of G-d stated in Revelation as one of two requirements for the true believer. Moshe is about to be gathered to his people and is given the opportunity to see the land from a distance because he did not exhibit the faith required of such a leader to glorify G-d in front of the people. Striking the rock from which the living water came is a metaphor for striking Yahshua as the Rock who provides the Living Water, the “Rock” identified as G-d in Deuteronomy 32:15,18,30.
The Song of Moshe provides a poetic review of Israel’s history from the Exodus to the inheritance of the land. Fast forward to the future, it describes what will come when the people become too independent, comfortable, and forget G-d, something they were warned about then and we are warned against today in Deuteronomy 8:11-20. Because of their sins, G-d will remove Himself from the people and they will be left without His protection. Fortunately for the true believer, G-d will come to the rescue when they repent and turn their hearts, souls, and minds toward G-d. He will defeat Israel’s enemies and reestablish His people in His city.
Heaven and earth are called to witness the covenant that exists between G-d and the Israelites and to verify Moshe’s address to all the people and his ascription to the greatness of G-d. G-d and the Israelites are the two parties in this relationship. G-d is sovereign and righteous, true to his Torah, perfect and just.
By contrast, the Israelites had become corrupt, complacent, crooked in their dealings, and perverse. Moshe pointed out that the people had become foolish and senseless by their behavior toward G-d who is their Father, Creator, and Sustainer.
We often hear that we must record history, learn from it, and avoid the mistakes made by mankind. We cannot learn from a history that is not documented and passed from generation to generation. This is why Moshe, in his obedience to G-d, often gathered the people together to remind them of all the places they had been, all of the kindnesses G-d had shown them in their journey to the Land, and His constant protection. The historical perspective is described in Deuteronomy 32:7-18. G-d had chosen the Israelites as his treasured people from among all nations. Not because they are better than any other nation, but because “Now if you will obey me and keep my covenant, you will be my own special treasure from among all the peoples on earth; for all the earth belongs to me. You will be for me a kingdom of priests, my holy nation. This is the message you must give to the people of Israel.” Why the Israelites? We find the answer in Deuteronomy7:7-10: “The L-rd did not set his affection on you and choose you because you were more numerous than other peoples, for you were the fewest of all people. But it was because the L-rd loved you and kept the oath he swore to your ancestors that He brought you out with a mighty hand and redeemed you from the land of slavery under the hand of Pharaoh king of Egypt. From this you can know that Adonai your G-d is indeed G-d; the faithful G-d, keeping his covenant of love to a thousand generations of those who love him and keep his commandments. But those who hate him he will repay to their face by destruction; he will not be slow to repay to their face those who hate him.”
This scripture applies not only to the biological Israelites and their fellow travelers at the time, but to all who repent and lovingly obey the commands of G-d stated in the above scripture as “Know therefore that the L-rd your G-d is G-d. he is the faithful G-d, keeping his covenant of love to a thousand generations of those who love him and keep his commandments.” The commands of G-d remain intact except for those that apply to the Temple and are “on hold” until the Temple sacrificial cult is reinstituted described in Ezekiel 40-48.
As the historical account of the Israelites continues, we read of just some of G-d’s unmerited kindnesses toward the people as they journeyed through the desert starting with Deuteronomy 32:9 where we are reminded that “ When Elyon gave to each nation its heritage, when he divided the human race, he assigned the boundaries of peoples according to Israel’s population; but Adonai’s share was his own people, Ya’akov his allotted heritage.” Why was the Name “Elyon” used in the first part of this verse and “Adonai” in the second part?
Elyon means “Most High,” a biblical title emphasizing G-d’s supremacy. From a verb meaning “to ascend,” Elyon can describe what is physically “upper” or “highest,” and as a title it marks G-d’s unsurpassed status. “Adonai” embodies G-d’s authority and intimate relationship with humanity. He brings himself into a personal relationship with his treasured people.
The people are reminded that G-d cared for his people so tenderly in the wilderness where the desert was barren and there were wild animals. Their feet did not swell, and their clothes never wore out in 40 years (Deut. 8:4). G-d guarded them as an eagle with her young. He provided the produce of the field and other provisions that only G-d can provide (Deut. 32:10-14).
Unfortunately, the Israelites did not respond with gratitude. Rather, they behaved like pagans, like unruly animals. The use of the term “Jeshurun” which means “upright or righteous” seems to be used sarcastically and the Israelites at this time were anything but righteous or upright. The abhorrent behaviors are described in Deuteronomy 32:13-21, including arousing G-d’s jealousy with a “non-god.”
In all other places where G-d says He will send a nation to punish B’nai Yisrael, there is no mention of the word “non-believing” to describe that nation. We must ask ourselves why this phrase is used in this particular situation. The word “non-believing” is used to describe a nation whose driving force is to prove to the world that there is no G-d. The reason for using this kind of nation in this case is because of the unique sin committed. Unlike previous sins originating from the people leaving G-d’s path (the King’s highway), Moshe predicts “They will not believe in G-d.” We have learned that a belief in G-d is an action verb that indicates following G-d’s laws, rulings, and statutes; not an intellectual, abstract knowledge that He exists.
The current state of America and a growing number of secular Jews in America and Israel fit the description in Deuteronomy 32:15-21. We need to understand that when the term “Israelite” and “pagan” are used in G-d’s Torah, Israelite means all true believers defined by G-d. Pagans refer to anyone who does not believe in the G-d of Avraham, Yitz’chak, and Ya’akov and lives an antinomian lifestyle. Today Tel Aviv is considered the Gay Capital of the Middle East according to www.gov.il and www.forbes.com. This designation is nothing short of disrespect for the G-d if Israel and in complete defiance of His commands/instructions (See Lev. 18:22; 20:13; Rev. 21:8). To illustrate how little people understand the truths of G-d’s Torah related to the most basic of tenants, I chose to see how Search Assist answered an inquiry about homosexuality as an abomination in G-d’s Torah. The following is the response with a few bracketed comments of mine: “The Book of revelation does not explicitly mention homosexuality [yes it does in Rev. 22:15]. However, it does address moral behavior and consequences for various sins. Revelation 21:8 lists several groups of people who will face judgment, including the “sexually immoral.” This term is often interpreted to encompass a range of sexual behaviors, but it does not specifically define homosexuality” [ the definition is found in Lev. 18:22]. One more example of the distortion of G-d’s Torah and the misinformation that is touted as hermeneutically correct is found on www.blog.smu.edu. This class is taught by Dr. Susanne Scholz, Professor of Old Testament, teaching the course “Queer Bible Hermeneutics” on a regular basis as part of the graduate theological curriculum at Perkins School of Theology at SMU in Dallas, Texas. Professor Scholz maintains that “the likely meaning of Leviticus 18:22 refers more to an incestuous male-male rape as opposed to all erotic, same sex relationships” based on a parallel she draws from Leviticus 18 “which focuses on the forbidden sexual relationships and Leviticus 20 which focuses on the punishment for participating in such relationships. The miskeve issais (lying with a woman) is an act that is punished identically to other acts that are clearly incestuous.
The above research results and the sources thereof describe just two examples of a parallel between how far the Israelites had strayed from G-d’s commands/instructions described in our Parashah, and how far America, secular Israel, and other societies that once enjoyed the blessings of loving obedience to G-d’s Torah, even when Christianity manipulated G-d’s Torah for their own agenda have gone astray. I maintain a major shift from a G-d derived value system in America that began in the 1960s has exponentially soared to increasing levels that now include trusting and interacting romantically with Artificial Intelligent systems developed by unbelievers.
Just as G-d punished the Israelites for their flagrant disobedience described in our Parashah, G-d will exact his punishment on those who choose to live in opposition to His commands/regulations/instructions and even more so on those who promote and teach antinomianism (Deut. 32:35).
The “good news” is that “… Adonai will judge his people, taking pity on his servants after they are put through the fire of refinement. When there is no one left, slave or free, then they will realize that their gods were ineffective and deceptive; that the G-d of Israel is G-d and there is no other (See Isaiah 41:4;44:6-8). “See no one except the G-d of Israel can kill or make alive; can wound or heal,” and that “no one saves anyone from my hand” (Deut. 32:39). This is to say that no one can escape G-d’s judgement or deliverance from his hand.
Haftarah: 2 Samuel 22:1-51
This haftarah describes the song David wrote in his old age, reflecting this week’s parashah where Moshe delivers his final words to the Jewish nation. David’s song expresses gratitude for G-d rescuing him from his enemies which is the theme of this song/poem. He started his song as we should begin our prayers, with thanksgiving and praise. He begins with “The L-rd is my rock and my fortress.” He described the pain and trials he encountered in his life and reiterates that he always turned to G-d in times of distress. He recounted G-d’s reaction to his tormentors: “The L-rd thundered from heaven; and the Most High gave forth His voice. And He sent out arrows and scattered them. Lightening and He discomfited them… I have pursued my enemies and have destroyed them; never turning back until they were consumed.” He attributes his salvation to his uprightness in following G-ds’ ways and ends the song with an expression of thankfulness: “Therefore I will give thanks to You, O L-rd, among the nations, and to Your name I will sing praises. He gives great salvation to His king, and He performs kindness to His anointed, to David and to his seed, forevermore.”
B’rit Chadashah: Hebrews 10:28-39
“Someone who disregards the Torah of Moshe is put to death without mercy on the word of two or three witnesses. Think how much worse will be the punishment deserved by someone who has trampled underfoot the Son of G-d; who has treated as something common the blood of the covenant which made him holy; and who has insulted the Spirit, giver of G-d’s grace! For the One we know is the One who said, ‘Vengeance is my responsibility; I will repay,’ and then said,’ Adonai will judge his people.’ It is a terrifying thing to fall into the hands of the living G-d! …
How is it possible to trample underfoot the Son of G-d? Disregarding His Law in favor of our own interpretation of obedience to G-d is as trampling Yahshua underfoot. Anyone requiring additional scriptural proof need only look at Yahshua’s mission described throughout the B’rit Chadashah (Refreshed, Renewed Covenant). Yahshua was also known as “HaTorah” indicating that he is the Living Word of G-d (John 1:1-3)
Isn’t it interesting that the King James Version puts the first verse in the passage in the past tense? “He that despised Moses’ law died without mercy under two or three witnesses.” It is easy to recognize the agenda put forth by antinomians who maintain that G-d’s Law is dead. If this were true, Yahshua would not have spent so much time speaking of obedience to His (the Father’s will and commands) in the present. Who are we going to believe and entrust our soul; the King James Translation or the original Hebrew with the consistent support of Yahshua’s testimony? YHVH/Yahshua will have His day just as Deuteronomy 32:35 states. Contrary to many who maintain Yahshua is all love, His own words discount this disinformation.
The remainder of the passage reminds us that we must persevere. We must endure the trials and tribulations of this life and study to show ourselves approved (2 Tim. 2:15) to properly mature spiritually. “If he shrinks back, I will not be pleased with him” (Heb 10:38). This sentence emphasizes that our salvation is progressive in nature. We are not instantaneously saved when we come to a reconciling relationship with G-d through Yahshua. We are reconciled to a life of learning to walk toward the Light of YHVH/Yahshua on the King’s highway (G-d’s Torah). If we turn to the right or the left (Prov. 4:27) and do not repent (return) to the King’s highway, we may lose our way to our ultimate destruction (2 Pet. 3:17). May we understand that the Song of Moshe is historic and prophetic with G-d’s sovereignty, omniscience, and omnipotence and omnipresence contained throughout its verses.
Rabbi Tamah Davis-Hart