The Song of Haazinu: A Promise of the Future Redemption

This week’s Torah portion is Haazinu, which contains the remarkable Song of Haazinu, a passage that traces the history and destiny of the Jewish people across the generations.

The Sifrei on Parashat Haazinu describes its extraordinary scope:

“Great is this song, for it contains the present, the past, and the future; it contains this world and the World to Come.”

Why Is the Song of Haazinu So Important?

The Song of Haazinu holds a unique place in the Torah. This can be seen from Moshe’s command:

“And now, write for yourselves this song, and teach it to the children of Israel; place it in their mouths, so that this song may be a witness for Me among the children of Israel.”

From this verse, our Sages derived the positive mitzvah of writing a Torah scroll. The Gemara states:

“Rava said: Even if a person’s ancestors left him a Torah scroll, it is a mitzvah for him to write one of his own, as it is said: ‘And now, write for yourselves this song.’”

Our rabbis in tractate Gittin explain that according to the plain meaning of the verse, the commandment is to write only “this song,” meaning the Song of Haazinu. Nevertheless, halacha requires the entire Torah to be written.

Why? Because it is forbidden to write an individual section of the Torah as a separate scroll. To fulfill the commandment to write the Song of Haazinu, one must therefore write the entire Torah.

In other words, the mitzvah of writing the whole Torah emerges from the commandment to write the Song of Haazinu, revealing the central importance of this song.

A Promise of Future Redemption

The Ramban explains that the Song of Haazinu contains not only a description of Jewish history, but also a promise of what is still to come:

“Behold, this song, which is a true and faithful witness among us, will tell of all that will happen to us in detail... And it is clear that it promises the future redemption... And there is no condition in this song of repentance and service; rather, it is a document of testimony that we acted wickedly and corruptly, and that He, may He be blessed, will punish us with rebukes of wrath.

“But He will not erase our memory; He will return and relent, take vengeance on the enemies with His harsh, great, and mighty sword, and atone for our sins for the sake of His name.

“Therefore, this song is an explicit promise of the future redemption, despite the heretics. It is for the sake of His great name, may He be blessed.”

As proof, the Ramban cites the words of Ezekiel:

“And I will gather you from the lands among which you were scattered, and I will be sanctified through you before the eyes of the nations; and you shall know that I am Hashem when I act on your behalf for the sake of My name, not according to your evil ways and your corrupt deeds, O house of Israel.”

The song also alludes to Hashem fulfilling His promise to the prophets:

“For Hashem will judge His people and have compassion on His servants, when He sees that strength is gone and there is neither restrained nor free.”

In other words, when the Jewish people recognize their own powerlessness, they will be compelled to repent and place their trust in Hashem’s promises.

Redemption Does Not Depend on Human Strength

Rashi, in his commentary on the Gemara, explains:

“After their strength is exhausted and they become exceedingly lowly, these troubles will end and Mashiach will come, as we say: ‘when strength is gone.’”

From this, it appears that the future redemption of the Jewish people is guaranteed and will not come through Israel’s own strength or power.

The Song of Haazinu itself emphasizes this:

“See now that I, I am He, and there is no god with Me; I bring death and I give life, I have wounded and I will heal, and none can deliver from My hand.”

Everything that takes place is ultimately under Divine providence. Hashem is the One who hid His face from Israel so that they would repent, and He is also the One who will ultimately bring goodness and redemption to His people.

As the song concludes:

“Rejoice, nations, with His people, for He will avenge the blood of His servants, repay vengeance to His foes, and bring atonement to His land and His people.”

It is also worth noting Rashi’s teaching that the future redemption will come with a strong hand, just as the redemption from Egypt came “against Israel’s will.”

Our Sages express a similar idea in Kohelet Rabbah: “As was the first redeemer, so will be the final redeemer.”

The Song of Haazinu therefore spans far more than a single moment in Jewish history. It speaks of the past, the present, and the future. It describes periods of distance and suffering, but it also carries an enduring promise: Hashem will not abandon His people, and the story of the Jewish people ultimately leads toward redemption.