It's not over 'til Moses sings

Parashat Ha’azinu, the Song of Moses, comprises chapter 32 of Deuteronomy. It is the last portion for regular Shabbat reading; the weekly cycle is interrupted by Sukkot, and the final verses of Deuteronomy, V’zot Hab’rachah, are read on Simchat Torah.

Although scholars believe that the “songs” in the Bible—the Song of the Sea and the songs of Hannah and Deborah—are among the most ancient of Biblical texts, many suggest that the Song of Moses is not of the same antiquity. Its structure, parallel couplets, is similar, but its language and content suggest later composition. While its assumption that the people of Israel are already settled in the land of Israel could be understood as prophecy—and tradition views Moses as the prophet par excellence—its description of Israel as a “foundling” nation discovered by God in the desert (32:10) is at odds with the Exodus narrative.

Rabbi Gunther Plaut notes that the Song of Moses has thematic parallels to certain psalms and to Ezekiel, and that its language is similar to the writings of Ezekiel and Jeremiah. It does not, however, anticipate the destruction of the Northern Kingdom, which might suggest earlier composition than the time of Jeremiah.

A recurring theme of the Song is God’s anger with Israel, whose people, it says, have incensed God through the worship of false gods. In verses 19–25, terrible vengeance is threatened, in language worthy of any of the prophets.

Verse 26–27, however, introduce a novel reason for God’s not taking the threatened vengeance. It is not that God is merciful and compassionate, or quick to forgive. Rather, the reason is “Their enemies who might misjudge / and say, “Our own hand has prevailed; / None of this was wrought by the Lord!”

In other words, Israel’s survival is needed as evidence of God’s power, and in order to deny the enemies the satisfaction of believing that they (or their gods) had triumphed.

The next verses, however, cast a different light on this. They state that the enemies, if they themselves did not lack discernment, would realize that any victory on their part could only occur if God had abandoned Israel (which is to say, if Israel had abandoned God).

The idea that Israel exists as evidence of God’s authority has great strength in Jewish tradition. But there’s a twist: it’s not our existence that provides the evidence, but our actions. Any action is judged not only according to law, but also according to whether it displays respect for God, or disrespect: whether it is kiddush Hashem or chillul Hashem.