Summary of The Haftorah:
Haftorah Haazinu
Samuel 21:1 - 51
This Haftorah is always read between Yom Kippur and Succos. It is also read
on the 7th day of Pesach and is found in a modified form in Psalm 18.
Dovid Hamelech is singing the praises of Hashem. He has lived a turbulent
yet gifted life, and he is giving thanksgiving to Hashem for his numerous
victories and successes. In many respects it reflects the same sense of
Hashem's complete control as in Parshas Ha'Azinu.
Dovid Hamelech gazes back upon the events of his life with a clarity of
vision and understanding. He describes Hashem as his "Rock, Fortress, and
Deliverer". (22:2) Dovid recognizes that he too has merited to fulfill one of
G-d's promises, no less important than bringing the Children of Israel to the
borders of Eretz Yisroel. He has given birth to the Davidic line that assures
the building of the Bais Hamikdash and the coming of Mashiach.
In more ways than can possibly be counted, all of history, from the
beginning of time till that moment, conspired to effect redemption for the
world. Through the divine power of Dovid's song, Hashem is given total credit
for every turn and twist of destiny. His every trial and tribulation equals
the sum total of Hashem's constant love and protection. "As for G-d, His way
is perfect... He is a shield for all who trust in Him." (22:31)
The magnificence of Dovid's song reaches across the millennium to inspire
and encourage all of us to recognize Hashem's love and protection. The final
words are familiar because they were incorporated into the conclusion of the
Birkas Hamazon.
This Parsha and Haftorah perfectly reflect the transition from Yom Kippur
to Succos. The climax of Yom Kippur is the end of Neilah when we publicly
proclaim the absolute mastery of G-d over all human and natural affairs. The
term "Hashem" reflects upon the G-d of mercy who is intimately involved in the
lives of humanity. The term "Elokim" reflects upon the G-d of justice who
maintains the inviolable laws of nature. At the conclusion of Yom Kippur we
have reached, if only for a moment, the understanding that the G-d of mercy
and justice, the G-d of nature and mankind are one and the same. We are able
to accept that the entire universe works in concert with Hashem in responding
to man's actions. Whatever the outcome, Hashem's purpose is positive and
beneficial for both the present and all future generations.
Although this is difficult to accept given the imposed limitations of
mortality, we exit from that singular moment of awareness at the end of Yom
Kippur and launch ourselves into a two week period of joyous and symbolic
service. "And you should rejoice in your holiday," is a commandment unique to
this holiday period. We are to revel in the awareness of our dependency upon
Hashem. We are to rejoice in the acceptance of G-d's goodness.
Both Moshe in Ha'Azinu, and Dovid in the Haftorah, declare their
acceptance of G-d's justice as the ultimate expression of mercy and
compassion. We now act out our acceptance by eating and sleeping in a
temporary dwelling reminiscent of the 40 years of total dependency in the
Sinai Desert. With the shaking of the Lulav, we bind together the symbolic
elements of every individual Jew, as well as the totality of the Jewish
people, in a communal acknowledgment of Hashem's mastery over all things.
This concept of acceptance is the single greatest challenge we have in our
relationship with the Creator. It is expected that we will struggle with the
consequences of divine justice from year to year. Yet, as believers in the
reality of "Elokim", we posture and behave as if we are understanding as well
as accepting of G-d's justice. We too wish to joyously proclaim every day,
not just at the end of Yom Kippur, "Shema Yisroel…" "Hear Israel..." the two
manifestations of G-d's reality, Elokim - the G-d of Justice and Hashem - the
G-d of Mercy, are really One.
