Parshas Ha'azinu- A Song For All

IIn Parshas Vayelech, Hashem commands Moshe to “write this song and teach it to the Jewish people” (31:19). Rashi interprets this to be a reference to Parshas Ha’azinu. Moshe was instructed to teach the people Parshas Ha’azinu, which is called a “shira,” “song.” Ha’azinu is one of the ten historical shiros. On a deeper level, this pasuk refers to every Jew’s obligation to write a sefer Torah. Thus, the word “shira” refers to the Torah in its entirety.

In the beginning of Shmuel 1 (chapters 4-8), the pesukim teach us that in tragic fashion, the Aron hakodesh was seized by the enemy Philistines. Eventually, after sustaining terrible punishments from Hashem, they relinquished it. It was eventually brought to Kiryas Ye’arim, where it resided for twenty years in the house of Avinadav. In Shmuel 2 (6), Dovid Hamelech desired to have it returned to Ir Dovid, its fitting location. He ordered that the sons of Avinadav, Uzzah and Achiyo, return the Aron, atop a wagon, to its proper location. As they traveled, the wagon faltered and it appeared that the Aron would fall. Uzzah attempted to prevent this, and was stricken dead on the spot. This derailed Dovid’s plans, which could only come to fruition at a later point.

The Gemara (Sotah 35a) explains to us that the derailment of Dovid’s plan was a punishment due to his prior wrongdoing. Rava explains that Dovid called the words of Torah “zemiros” in the pasuk “zemiros hayu li chukecha b’veis m’gurye,” “your statutes were music to me in my dwelling place” (Tehillim 119:54). This was an inappropriate definition.  Therefore, Hashem said that Dovid would make a mistake that even school children are aware of. When retrieving the Aron, Dovid ordered it to be transported atop a wagon. This was in direct contradiction to the way the holiest vessels were to be carried, on the shoulders of the levi’im.

The Gemara implies that calling Torah “music” is inappropriate. However, the Torah defines itself as a “song.” What is the distinction between these two seemingly similar definitions?

Furthermore, what is the connection between Dovid’s initial error, calling the Torah “music,” and the second mistake, of having the Aron transported on a wagon?

Throughout Tanach, the words “shira” and “zimra” often appear in the same context. Many Rishonim explain that “shira” refers to song from the mouth (vocal), and “zimra” to instrumental music. The Malbim (Shoftim 5:3, in context of the song of Devorah) offers an alternative explanation. He points out that “shira” is always written prior to “zimra.” “Shira” is a general language of song. It may be mundane or to Hashem. “Zimra” is song that is exclusively to Hashem. Thus, the order of the words throughout Tanach is ascending in significance.

The Malbim’s definition further fortifies the initial question. The Torah calls itself “shira,” the less significant level of song. Dovid calls it “zimra,” a higher level. Why is this deemed an aveira?

In lashon hakodesh, two words that have the same root are certainly linked. This often helps to fully appreciate a words true definition.  The shoresh of the word “shira” can also mean a chain or connection. The root of “zimra” can refer to the action of pruning, or cutting down parts of a tree to allow the remainder to grow better.

What does this tell us about the different forms of song?

While the word “zimra” is a higher level of song, it is also a language that reflects exclusivity. Referring to divrey Torah as “zimra” would connote that is reserved for an exclusive, select few. The concept of “pruning” is to cut off the lesser desirable parts of a plant to improve the other areas. This emphasizes the mentality that Torah is only for the elite, and not for the simpler Jew’s. No one is born with musical instruments. They can be attained later, but they are not natural to a person by birth. In referencing to the Torah as “zimra,” Dovid highlighted this error. Dovid said “zemiros hayu li…” This implied the Torah was reserved for himself and those like him.

The Etz Yosef (quoting the Kli Yakar) explains the mistake he made with the wagons. Dovid thought that although in the desert the levi’im carried the holiest items on their shoulders, that was to draw a distinction between them and the less holy items that were led on wagons. However, in returning the Aron to Ir Dovid, this wouldn’t be an issue. This was a mistake. The Aron was always meant to be carried on the shoulders, as evidenced in the pesukim.

Perhaps, the mistake was premised on a similar fallacy to that of calling Torah “zimra.” Torah (as represented by the Aron) was to be reserved for the elite few, and cut off from the general populous. This was evidenced in Dovid’s perspective on the wagons in the desert. This was the natural secondary error, following the initial mistake.

The Torah calls itself a “shira.” It is a language that is more inclusive. A chain is rendered useless if even one rung is removed. People are born with the ability to sing. It is natural to them. Some may not have great voices, but they can nonetheless sing. Every Jew has a G-d given portion in Torah. The portion they have is absolutely necessary to be fulfilled and brought into the world. No one else could accomplish their lot in Torah. Hashem commanded Moshe to “write this shira… and teach it to the Jewish people, place it in their mouths.” All Jews are included, and have a share in the Torah.

Every G-d fearing Jew recognizes the importance of Torah study. However, there is a corrupt mentality in its regard that is both damaging and limiting. People will sometimes posit that Torah study is significant, but it is for the Rabbi’s. Non-Rabbi’s do not need to engage in it. This is untrue to the greatest of degrees. For Torah to be properly maximized in this world, every Jew must fulfill their individual part of it.

The Ben Yehoyada (Chagiga 14a, quoting R Yaakov) explains a beautiful idea. Every soul was present at Har Sinai, when the Jews received the Torah. This included those of future people as well. At the time, each soul absorbed the Torah it would later be michadesh in its lifetime. When a person teaches a novel idea in Torah, he is taking the great potential that is stored in his soul, and changing it into reality in this world. Only he can bring the pearls stored inside of himself into this world.

This is an incredibly empowering thought. It is also a great responsibility. Every Jew has a portion in Torah that he, and only he, can contribute. May it be the will of Hashem that in this new year we should merit to be able to do so to the maximum degree as we say “sheyibaneh Bais Hamikdash b’miheirah b’yameinu, v’sein chelkeinu b’Torasecha” … Amein!

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