The words of this song may guide many through the
coming great tribulation. These words may bring the only light and hope we will
have in a world submerged in total darkness.
The sages teach that our entire life
history is encapsulated in the song of Moshe and that “If Yisrael was wise, they
might study these verses in the Song of Moshe to know their latter end”.
Moshe starts his wilderness ministry with a song, (Ex
15) now he ends it with a song – why?
Only YHVH knows how to create harmony out of the bareness and chaos of
this life.
Background
History of the Song of Moshe - Ha-azinu
Deut/Dev 32; the Song of Moshe was prayed every morning in the Temple/ Beit
HaMiqdash. It was prayed by the kohanim, who would run to do this
prayer, which was performed in the Chamber of Hewn Stone—the meeting place of
the highest court in Eretz Yisra'e (Land of Iarael). The sages taught
that “ha-azinu” has 6 parts, which point to the 6 eschatological (End time)
periods of the Olam ha-zeh (present age), leading up to the final
eschatological period—the time when King Messiah will reign. Performing the
“ha-azinu” prayer reminded the kohanim (Priests) that we can maintain our
stability in the present because of the promise of the future.
We see an amazing
structure to this song in the Torah scroll. It is written in two columns. (70 lines)
In this teaching I have
presented in bold the words written
on the right hand side of the
scroll, the sentences not in bold are the sentences on the left hand side of the scroll.
I believe that every word in this song of Moshe points the words and redemption
of Messiah, in fact the sages expressed concern that this text hints at another
“deity”, and have “altered” parts of the text to try and avoid this confusion.
So when we sing this song in the great tribulation it is going to be
like a deliverance song, it is going to be a testimony of our lives and a
confession that YHVH alone is able to save us and we will proclaim that even
though we may be unworthy He has made us worthy and redeemed us. It will be the key to help us understand
all that will unfold in the last days.
I personally don’t know how anyone could ever
make it through the coming great tribulation without a deep understanding and
revelation of who we are and who YHVH (YAHUA, YAHUE, Yahovah, Yehova, Yahveh,
Yahweh) is and Yahshua the only mediator between YHVH and man.
Rev 15:3 And they sing the
song of Mosheh the servant of Elohim, and the song of the Lamb, saying, “Great
and marvellous are Your works, יהוה Ěl Shaddai! Righteous and true are Your ways, O Sovereign of
the set-apart ones!
I believe that the Song of
Moshe and the Song of the Lamb are both the SAME SONG that will be sung and
understood in the latter days.
Torah
Readings:
32:1-6
32:7-12
32:13-18
32:19-28
32:29-39
32:40-43
32:44-52
Maftir: 32:48-52
Haftarah: 2 Samuel 22:1-51
32:1-6
32:7-12
32:13-18
32:19-28
32:29-39
32:40-43
32:44-52
Maftir: 32:48-52
Haftarah: 2 Samuel 22:1-51
1.Dev 32:1 “Give ear, O
heavens, and let me speak; - (right hand side)
א הַאֲזִינוּ הַשָּׁמַיִם, וַאֲדַבֵּרָה;
Moshe first addresses the heavens. These words appear on the right hand
side of the Torah reading.
He knows that the hosts of heaven will witness these words and at the right
time the Ruach Ha Kodesh (Set apart
Spirit) will remind those who are on the earth of their importance.
Note the Hebrew word
“give ear” is “ha azinu” it is a hiphyl imperative verb. The Hebrew word used
here for speak is “ve adaberah” this is a cohortative verb which means that the
speaker wishes to emphasize desire and
intention. Note this verb is preceded by a “vav consecutive” meaning that the
tense has reversed. It is therefore the imperfect tense and denotes an action
that still needs to be completed.
1 (b) and
hear, O earth, The words (sayings) of my mouth. (Left hand side)
וְתִשְׁמַע הָאָרֶץ, אִמְרֵי-פִ
We note here that every word that YHVH wants us to hear and take very
seriously is confirmed by at least two witnesses.
Deu
19:15 “One witness does not rise up
against a man concerning any crookedness or any sin that he commits. At the
mouth of two witnesses or at the mouth of three witnesses a matter is
established.
2Co 13:1 This is the third time I am coming to you.
“By the mouth of two or three witnesses every word shall be established.”1
Footnote: 1Dt. 19:15.
2. Dev 32:2 “Let my instruction(Heb -leqach) fall as rain,
ב יַעֲרֹף כַּמָּטָר לִקְחִי,
H3948
leqach BDB Definition: 1)
learning, teaching, insight 1a) instruction (object) 1b) teaching (thing
taught) 1b1) teaching-power 1b2) persuasiveness.
“Allow My instruction to be as a trickling rain” allow
My Torah to completely soak you.
2(b) My speech
drop down (distil) as dew –
תִּזַּל כַּטַּל אִמְרָתִי,
My sayings drizzle ….
“What I have said” (amarti) will rise up like a morning mist. In other
words when the Torah of Messiah falls like rain upon the earth it will produce
life amongst those upon whom it has fallen, like mist which rises from the
earth to irrigate the plants and give life.
3 .As
fine rain on the tender plants,
Joel 2:23 And
you children of Tsiyon, be glad and rejoice in יהוה your Elohim, for He shall give you the Teacher of
Righteousness, and cause the rain to come down for you, the former rain and the
latter rain, as before.
3(b) And as showers on the grass. (herbs- more
established and hardy)
This gives us a picture of a farmer who wants light
rain just after he has sown his crop. This is to give the budding seedlings
time to grow and become strong. However when that crop is established the
farmer desires a stronger rain that will give enough moisture to last until
harvest time.
Heavy showers in the end times will usher the return
of Messiah. This is the latter rain spoken of by Yoel.
“The rainy cycle of Israel is a prophetic type of
the outpouring of the Ruach (Spirit) of YHVH and the harvest of souls
associated with true revivals. In late October, the early rain comes (In
Israel). It is called "yoreh," or "the
pourer." It gives the young seedlings their first spurt of growth to
really start them on the way to maturity. The rainy season follows, a time of
relatively steady, but not heavy rains. Finally, in late March or April, the
latter rain comes. The Hebrews called it "malqoesh" or
the "harvest rain." It was much heavier than the early rain, and
compared to the rainy season, it was a veritable deluge. The crops grew by
leaps and bounds during this time, and the harvest immediately followed.”
(Shavuot/Pentecost)
Mic 5:6 – Prophecy of remnant.
|
|||
6 And the remnant of Yakov/Jacob shall be in
the midst of many peoples, as dew from YHVH, as showers upon the grass, that
are not looked for from man, nor awaited at the hands of the sons of men. {P}
|
|||
Compare
with Dev 32:2
|
|||
ב יַעֲרֹף
כַּמָּטָר לִקְחִי, {ס} תִּזַּל כַּטַּל אִמְרָתִי, {ר}
כִּשְׂעִירִם עֲלֵי-דֶשֶׁא, {ס} וְכִרְבִיבִים עֲלֵי-עֵשֶׂב.
{ר}
|
2 My doctrine shall drop as the rain, my
speech shall distil as the dew; as the small rain upon the tender grass, and
as the showers upon the herb.
|
||
4. Dev 32:3 “For I proclaim
the Name of יהוה,
“I am calling on the name of YHVH” these could very
well be the words again of the remnant.
4(b) Ascribe(plural)
greatness to our Elohim.
Dev 32:4 “The Rock! His work is perfect, (YHVH)
5. Dev
32:4 “The Rock! His work is perfect,
(YHVH)
5(b) For all
His ways are right-ruling,
The perfection of YHVH and His ways will be
proclaimed and revealed on earth through His Son Moshiach and His bride – the
remnant that will grow in the great tribulation.
6. An Ěl
of truth and without unrighteousness, (iniquity)
6(b) Righteous and straight is he.
Yahshua was the only one who’s walk on earth was
righteous (tazdik) and straight (yashar). The Hebrew says “ve eyn avon” which
means “and without iniquity”. There is no other human being on earth who can
claim this kind of status. The iniquity that Yahshua took upon himself was not
his but ours.
7. Dev
32:5 ה שִׁחֵת
לוֹ
לֹא,
בָּנָיו
מוּמָם:
Which should literally read “ he became perverted
or corrupt for/to Him, not his sons/children the moral stains of them”. This
could also read “he became corrupt with the moral stains that were not his but
those of other sons.”
In verse 5
the English translation is difficult to separate because words from both
the right and the left are mixed up - Deu 32:5 “A
twisted and crooked generation has corrupted itself, They are blemished, they
are not His children. It should read:
7(b) a
generation perverse and twisted (wrestling with itself)” referring to the sons
of men on earth.
8. Dev
32:6 “Do you do this to יהוה, (is this the way you repay
Yahveh?)
ו הַ לְיְהוָה, תִּגְמְלוּ-זֹאת--
Note the enlarged “hey” in the Torah. This once
again points to the revelation of Messiah
– “hey” speaks of revelation (window) in the Hebrew idiom.
Is this the way you treat the Moshiach who has laid
down his life for Israel, who has taken upon himself our moral stains?
8(b) O foolish and unwise people – left hand side.
For these two pillars to stand and bear witness to
the truth there needs to be a balance between the spiritual – right hand side –
and the physical manifestation of the spiritual – left hand side. Truth has two
wings.
9. Is He not your Father, who bought you?
9(b) Who created you and established you.
10.Dev
32:7 “Remember the days of old,
10(b) Understand the years from generation to
generation. (there is a pattern)
בִּינוּ שְׁנוֹת דֹּר-וָדֹר
Return to the ancient paths of your fathers - Jer 6:16 Thus said יהוה, “Stand in the ways and see, and ask for the old paths, where
the good way is, and walk in it; and find rest for yourselves. But they said,
‘We do not walk in it.’
11.Ask (beg) your father and let him tell you,
11(b) Your elders, and they will say to you:
12.Dev 32:8 “When the Most
High gave the nations their inheritance
Psa
2:7 “I inscribe for a law: יהוה has said to Me, ‘You are My Son, Today I
have brought You forth.
Psa 2:8 ‘Ask of
Me, and I make the gentiles Your inheritance, And the ends of the earth Your
possession.
12(b) When He separated the sons of Aḏam,
We who are Messianic understand that YHVH has called us to be part of a
Set Apart People and Nation and to live in Set Apart land called Yisrael. The
Torah is our Constitution our Covenant and Ketubah (marriage covenant).
13 He will set the boundaries
of the nations.
13(b) According to the number of the children of Yisra’ĕl.
14. Dev 32:9 “For(because
“ki”) the portion of יהוה is His people,
14(b) Yaʽaqoḇ His allotted(chelev) inheritance.
Psa 16:6 Boundary lines(chelevim) have fallen
to me in pleasant places; Indeed, a good inheritance is mine.
15. Dev 32:10 “He found him in a wilderness,
Heb “yimtzeoo” means “he will find him”
In the last days Messiah’s bride will be found in
the wilderness.
15(b) Chaos, howling and desolation.
In the midst of the great challenges of the end
times, His called out ones will find themselves in a wilderness. Hos 2:14 “Therefore, see, I am alluring her, and shall
lead her into the wilderness, and shall speak to her heart…..
16. He encompassed him, He caused him to
understand,
An end time generation is going to have such a
profound assurance of the presence of YHVH surrounding them even in the midst
of chaos. We see this truth illustrated when Yisrael experienced the pillar of
cloud by day and column of fire by night in their wilderness wandering.
16(b) He guarded over him as the pupil of His eye.
Rev 3:10
“Because you have guarded My Word of endurance, I also shall guard you
from the hour of trial which shall come upon all the world, to try those who
dwell on the earth.
17.Dev 32:11 “As an eagle rouses itself over its nest.
17(b) over his fledgings he is vibrating (fluttering)
18. Spreading out its wings,
taking them up,
18(b) Bearing them on its wings.
Additional notes by Rabbi
Ginsburgh: “The Messianic Wings”
One of
the most potent images in the song of Ha'azinu is the image of the eagle
hovering over his nest of fledglings (Deuteronomy 32:11). In this metaphor,
YHVH, the eagle, comes to waken the fledglings in his nest, hovers over them,
spreads his wings over them and finally lifts them on his wings in redemptive
flight through the sky. There are two synonyms for "wings" in this
verse: kanaf, whose numerical value is 150, and evrah, whose
numerical value is 208. Together, these two words equal 358, the numerical
value of Mashiach. The eagle carrying the Hebrew
People on his wings is the Mashiach, carrying out his Divine Messianic mission.
In the Torah portion of Yitro (Exodus 19:4) YHVH also refers to the redemption
from Egypt as redemption "on the wings of eagles." Clearly, the eagle
and his wings have messianic redemptive implications.
The Hovering Eagle
Before the eagle takes
his fledglings on his wings, he must awaken them. The eagle is a massive and
powerful bird. If he lands on his nest suddenly, he is liable to crush his
fragile fledglings. Thus, our verse illustrates the eagle as hovering over his
nest, expressing himself to his fledglings as the most gentle of creatures,
manifesting perfect balance and stability. The verb for "hover" rachef,
is very rare in the Torah. One of its only other appearances is in the second
verse of Genesis, "and the spirit of YHVH hovered over the waters."
Our sages explain that this is the spirit of Mashiach. The waters are the
waters of teshuvah (repentanc), the
awakening of the consciousness of the soul to return to YHVH. These two
expressions of "hovering" are completely complementary. Both point to
the awakening of the Hebrew People to the Messianic reality and return to YHVH.
Touching and Not Touching
In Chassidut the hovering of the eagle is referred to as "touching
and not touching."
The
eagle is able to simultaneously touch and not touch, allowing his fledglings to
awaken little by little, in accordance with their ability to grasp his presence.
The power to touch is the power to be involved – to inspire the other. Not
touching allows the other free choice so that his soul can awaken by itself in
its desire to ascend toward YHVH. The eagle -- Mashiach -- inspires us while
simultaneously and paradoxically allowing us to slowly integrate the new
Messianic reality at our own, individual pace.
The Song of the Wings of the Eagle
The Hebrew word for
"eagle" is nesher; nun, shin, reish. The
final two letters of nesher spell shar, which means "song."
More than any other word in the song of Ha'azinu, the word shar is the
essential syllable of nesher. There are two types of song: verbal song
(including poetry) and melody. In Hebrew, "song," which includes
poetry, is called shir, as represented by the Hebrew letters shin
and reish of nesher. The Hebrew word for "melody" is nigun,
which begins with a nun, the first letter of nesher. Thus, nesher
is an acronym for the two types of song. Our sages teach that when the eagle
approaches his nest he beats his wings to create a song, gently preparing his
fledglings for his arrival. To arouse the souls of the Hebrew People and the
entire world, each person with his own spark of Mashiach must possess the power
of poetry and melody inherent in the eagle.
The Nest
Our verse describes the eagle as arousing (the fledglings in) his nest.
Our sages teach that the Mashiach sits in a nest in the Garden of Eden, waiting
to redeem the world. The Hebrew word for "nest" is ken, which
is cognate to tikun -- "rectification," and also kinyan
-- possession. The most perfected possession is the Torah of Mashiach, the song of the wings of
the eagle, which begins to resonate as he approaches his fledglings. This
Messianic Torah will bring about our rectification as the eagle approaches his
nest to gently -- touching and not touching -- arouse his waiting fledglings.
All for the Best
The word for
"fledglings" in our verse is gozalav, whose root is gimel,
lamed, zayin. These letters are an acronym for a very basic
phrase "Gam zu letovah," which means: "This too is for
the best." The fledgling waiting to be lifted onto Messianic wings must be
awakened to the consciousness that whatever happens to us is for the best, and
will ultimately lead to the true and complete redemption. End quote.
19. Dev
32:12 “יהוה alone led him,
Is YHVH speaking of Messiah?
19(b) And there was no strange mighty one with him.
Yahshua had no idolatry within him
20. Dev
32:13 “He made him ride in the heights of the earth,
Php 2:9 Elohim, therefore, has
highly exalted Him and given Him the Name which is above every name,
Php 2:10 that at the Name of יהושע every knee
should bow, of those in heaven, and of those on earth, and of those under the
earth,
Php
2:11 and every tongue should confess
that יהושע Messiah is
Master, to the esteem of Elohim the Father.
The
Hebrew word “heights” is “bamah” and is one the terms used for a cultic high
place or demonic strong hold. The Hebrew word “bemotai eretz” or “high places
of the land” is used and it is misspelled. The “vav” has been omitted. “Vav” is
the number of man it is the number six. Man was created on the sixth day.
Perhaps this gives a clue in understanding the next few verses – that Yahshua
even though he came in the flesh, no other man had achieved what he achieved.
20(b) And he ate the fruit of the fields,
Possibly a reference to the Messiah’s humanity.
21. And He made him to draw honey
from the rock.
Messiah received a greater revelation from YHVH
than Moshe. This may be a hidden reference to Messiah’s superiority over Moshe.
Moshe could only make water come out of a rock. Yahshua brought honey from a
rock and also oil from a very hard granite type rock. This is very unusual
(flinty rock)
21(b) And oil from the flinty rock,
Flint. A well-known
stone, a variety of quartz. It is extremely hard, and strikes fire. It was very
abundant in and about Palestine.
The following verses speak of the
great abundance and kindness YHVH bestowed on His people but they just grew fat
and rebelled against Him and His Torah.
22. Dev 32:14 “Curds from the cattle, And milk of the flock,
22(b) With fat of lambs,
23. And rams of the breed of Bashan, And goats,
Bashan was on the east side of the Yarden, the inheritance of the half
tribe of Mannesheh. (also the possible refuge of an end time remnant – Petra)
23(b) with the choicest wheat;
24. And you drank wine, the blood of the grapes.
24 (b) Dev 32:15 “But Yeshurun
grew fat and kicked;
Jeshurun = “upright one”-
a symbolic name for Israel describing her ideal character.
In spite of all YHVH does for “Yeshurun” which
is used only twice in the scripture, she rebels against YHVH.