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Haazinu
Haazinu, Ha'azinu, or Ha'Azinu (הַאֲזִינוּ—Hebrew for "listen" when directed to more than one person, the first word in the parashah) is the 53rd weekly Torah portion (פָּרָשָׁה, parashah) in the annual Jewish cycle of Torah reading and the 10th in the Book of Deuteronomy. It constitutes Deuteronomy 32:1–52. The parashah sets out the Song of Moses—an indictment of the Israelites' sins, a prophecy of their punishment, and a promise of God's ultimate redemption of them.
The parashah is made up of 2,326 Hebrew letters, 614 Hebrew words, 52 verses, and 92 lines in a Torah Scroll (סֵפֶר תּוֹרָה, Sefer Torah). Jews read it on a Shabbat between the holy days of Rosh Hashanah and Sukkot, generally in September or October. The bulk of the parashah, the song of Deuteronomy 32:1–43, appears in the Torah scroll in a distinctive two-column format, reflecting the poetic structure of the text, where in each line, an opening colon is matched by a second, parallel thought unit.
In traditional Sabbath Torah reading, the parashah is divided into seven readings, or עליות, aliyot. In the Masoretic Text of the Tanakh (Hebrew Bible), Parashat Haazinu has two "open portion" (פתוחה, petuchah) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter פ (peh)). The first open portion spans nearly the entire parashah, except for the concluding maftir (מפטיר) reading. The second open portion is coincident with the maftir (מפטיר) reading. Parashat Haazinu has no "closed portion" (סתומה, setumah) subdivisions (abbreviated with the Hebrew letter ס (samekh)).
In the first reading, Moses called on heaven and earth to hear his words, and asked that his speech be like rain and dew for the grass. Moses proclaimed that God was perfect in deed, just, faithful, true, and upright. God's children were unworthy, a crooked generation that played God false, ill requiting the Creator. The first reading ends here.
In the second reading, Moses exhorted the Israelites to remember that in ages past, God assigned the nations their homes and their due, but chose the Israelites as God's own people. God found the Israelites in the desert, watched over them, guarded them, like an eagle who rouses his nestlings, gliding down to his young, God spread God's wings and took Israel, bearing Israel along on God's pinions, God alone guided Israel. The second reading ends here.
In the third reading, God set the Israelites atop the highlands to feast on the yield of the earth and fed them honey, oil, curds, milk, lamb, wheat, and wine. So Israel grew fat and kicked and forsook God, incensed God with alien things, and sacrificed to demons and no-gods. The third reading ends here.
In the fourth reading, God saw, was vexed, and hid God's countenance from them, to see how they would fare. For they were a treacherous breed, children with no loyalty, who incensed God with no-gods, vexed God with their idols; thus God would incense them with a no-folk and vex them with a nation of fools. A fire flared in God's wrath and burned down to the base of the hills. God would sweep misfortunes on them, use God's arrows on them—famine, plague, pestilence, and fanged beasts—and with the sword would deal death and terror to young and old alike. God might have reduced them to nothing, made their memory cease among men, except for fear of the taunts of their enemies, who might misjudge and conclude that their own hand had prevailed and not God's. For Israel's enemies were a folk void of sense, lacking in discernment. The fourth reading ends here.
In the fifth reading, God wished that they were wise, then they would think about this, and gain insight into their future, for they would recognize that one could not have routed a thousand unless God had given them over. They were like Sodom and Gomorrah and their wine was the venom of asps. God stored it away to be the basis for God's vengeance and recompense when they should trip, for their day of disaster was near. God would vindicate God's people and take revenge for God's servants, when their might was gone. God would ask where the enemies' gods were—they who ate the fat of their offerings and drank their libation wine—let them rise up to help! There was no god beside God, who dealt death and gave life, wounded and healed. The fifth reading ends here.
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Haazinu
Haazinu, Ha'azinu, or Ha'Azinu (הַאֲזִינוּ—Hebrew for "listen" when directed to more than one person, the first word in the parashah) is the 53rd weekly Torah portion (פָּרָשָׁה, parashah) in the annual Jewish cycle of Torah reading and the 10th in the Book of Deuteronomy. It constitutes Deuteronomy 32:1–52. The parashah sets out the Song of Moses—an indictment of the Israelites' sins, a prophecy of their punishment, and a promise of God's ultimate redemption of them.
The parashah is made up of 2,326 Hebrew letters, 614 Hebrew words, 52 verses, and 92 lines in a Torah Scroll (סֵפֶר תּוֹרָה, Sefer Torah). Jews read it on a Shabbat between the holy days of Rosh Hashanah and Sukkot, generally in September or October. The bulk of the parashah, the song of Deuteronomy 32:1–43, appears in the Torah scroll in a distinctive two-column format, reflecting the poetic structure of the text, where in each line, an opening colon is matched by a second, parallel thought unit.
In traditional Sabbath Torah reading, the parashah is divided into seven readings, or עליות, aliyot. In the Masoretic Text of the Tanakh (Hebrew Bible), Parashat Haazinu has two "open portion" (פתוחה, petuchah) divisions (roughly equivalent to paragraphs, often abbreviated with the Hebrew letter פ (peh)). The first open portion spans nearly the entire parashah, except for the concluding maftir (מפטיר) reading. The second open portion is coincident with the maftir (מפטיר) reading. Parashat Haazinu has no "closed portion" (סתומה, setumah) subdivisions (abbreviated with the Hebrew letter ס (samekh)).
In the first reading, Moses called on heaven and earth to hear his words, and asked that his speech be like rain and dew for the grass. Moses proclaimed that God was perfect in deed, just, faithful, true, and upright. God's children were unworthy, a crooked generation that played God false, ill requiting the Creator. The first reading ends here.
In the second reading, Moses exhorted the Israelites to remember that in ages past, God assigned the nations their homes and their due, but chose the Israelites as God's own people. God found the Israelites in the desert, watched over them, guarded them, like an eagle who rouses his nestlings, gliding down to his young, God spread God's wings and took Israel, bearing Israel along on God's pinions, God alone guided Israel. The second reading ends here.
In the third reading, God set the Israelites atop the highlands to feast on the yield of the earth and fed them honey, oil, curds, milk, lamb, wheat, and wine. So Israel grew fat and kicked and forsook God, incensed God with alien things, and sacrificed to demons and no-gods. The third reading ends here.
In the fourth reading, God saw, was vexed, and hid God's countenance from them, to see how they would fare. For they were a treacherous breed, children with no loyalty, who incensed God with no-gods, vexed God with their idols; thus God would incense them with a no-folk and vex them with a nation of fools. A fire flared in God's wrath and burned down to the base of the hills. God would sweep misfortunes on them, use God's arrows on them—famine, plague, pestilence, and fanged beasts—and with the sword would deal death and terror to young and old alike. God might have reduced them to nothing, made their memory cease among men, except for fear of the taunts of their enemies, who might misjudge and conclude that their own hand had prevailed and not God's. For Israel's enemies were a folk void of sense, lacking in discernment. The fourth reading ends here.
In the fifth reading, God wished that they were wise, then they would think about this, and gain insight into their future, for they would recognize that one could not have routed a thousand unless God had given them over. They were like Sodom and Gomorrah and their wine was the venom of asps. God stored it away to be the basis for God's vengeance and recompense when they should trip, for their day of disaster was near. God would vindicate God's people and take revenge for God's servants, when their might was gone. God would ask where the enemies' gods were—they who ate the fat of their offerings and drank their libation wine—let them rise up to help! There was no god beside God, who dealt death and gave life, wounded and healed. The fifth reading ends here.