Two parallel streams of spiritual energy are flowing at at this time - corresponding to the holiday-cycle and to the cycle of Torah -readings.
The Torah teaches us that what God wants from us or for us is closeness, a relationship which includes mutual love:
1. The healing-progression of the Holidays: We just completed Rosh Hashanah where we did the tough job of sef-accounting, and accepting the divine Kingship, and then Yom Kippur with the closeness and joy of returning to ourselves and being forgiven and emerging purified, ready to continue the new year with a clean slate, and moving on towards succot's unbounded joy. In this way, the 'theme' of each holiday feeds into that of the next, to create a synergistic effect.
2. Torah-portions: The last few stress loving God, return to our essence, "dvekut" ("cleaving" to God), which brings joy to God, and to us, culminating the human-divine 'love-poem' we read this week (not that the content is about lve, but rather it is a poem whose purpose is to strengthen the bond between us and God, which is a true act of God's love for us) .
Obviously, being human, we find ourselves starting a year with good intentions for improvement and then ending it not quite necessarily so improved, and it doesnt matter whether we know that in the next year we will again be at the same place, what counts is that right now we want to be better, different, and that's what creates the closeness with God, and we use the closeness to create a path to use later when we need it: using #1 & 2 as above:
1. During the slew of holidays we create a well of spiritual closeness upon which we can draw during the rest of the year when we need it, "storing it up for the long winter", a reservior of good energy to help us return to the closeness when we feel it is weakening.
2. In the previous portion God used the energy created during the time of closeness to write the 'love poem' we read this shabbat in synagogues around the world, and we read it when we are estranged but want to want to return to the previous closeness (whether at the individual level or national).
May we be blessed to open ourselves up to this abundance of holy spiritual energy channeled in the two ways above, flowing through this time-period, and to merit to continue all this very soon with the joyful holiday of sukkot almost upon us, and store it all up for future need.
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Above: Said at Machlis, was liked
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Psukim: In vayelech, God tells M"R and Yehoshua that the song (shira) should be written and placed in the mouths of people, so tha tthey could read it as an 'ed' (witness) in the future. When? Later, while in the land of Israel, they will whore after other gods and will leave god, ands o god will leave them and hide his face (azov, haster astir et panai), and then bad things will happen tot he people and they'll say it is bec God is not among them.
So ha'azinu is a means of bringing the straying Jewish people back to an awareness that God is still connected to them.
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Vort: It is interesting that this famous speech of 'haster astir' is said by God (and the word is used also in Ha'azinu [revi'i?] while there is the greatest manifestation of the divine presence, an anan on top of the entrance to the mishkan!
Drosho: Because the word 'znut' is used for straying, i used the term 'love poem' to describe ha'azinu, even though it is not about love - it is an expression of god's undying love for us that god prepared this poem for that day when the connection is seemingly irreparably broken.
This is true undying love - not a poem about love, but an act of love, preparing beforehand a fixing for the conneciotn in the itme when it semes impossible to fix.
It is close to succos time, and the anan represents the closeness of the shchinah during the midbar, and here it is somewhat similar.
Also: god promises us a week of closeness in the succah to compensate for and recreate the closeness in the midbar, in prep for hashanah rabbah, when we repair our connneciotn to God. So here too the anan is used in the context of to repair conneciotn
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Ha'azinu/Vayelech
In vayelech: God tells M"R and Yehoshua that the song (shira) should be written and placed in the mouths of people, so that they could read it as an 'ed' (witness) in the future. When? Later, while in the land of Israel, they will whore after other gods and will leave god, and so god will leave them and hide his face (azov, haster astir et panai), and then bad things will happen to the people and they'll say it is bec God is not among them.
So ha'azinu is a means of bringing the straying Jewish people back to an awareness that God is still connected to them.
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Ha'azinu as a 'love poem'
Because the word 'znut' is used for straying, i used the term 'love poem' to describe ha'azinu, even though it is not about love - it is an expression of god's undying love for us that god prepared this poem for that day when the connection is seemingly irreparably broken.
This is true undying love - not a poem about love, but an act of love, preparing beforehand a fixing for the conneciotn in the itme when it semes impossible to fix.
It is close to succos time, and the anan represents the closeness of the shchinah during the midbar, and here it is somewhat similar.
Also: god promises us a week of closeness in the succah to compensate for and recreate the closeness in the midbar, in prep for hashanah rabbah, when we repair our connneciotn to God. So here too the anan is used in the context of to repair conneciotn
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Sh Oct/Nov 2015: Seudah shlishis at Brodt, he had told me there was a j for j couple and that maybe I should say something if they did, so Icrafted a dvar torah designed for them and motioned to shulem and he inited me to speak (though they hadn’t said anything), it was good, people didn’t realize it was design to be anti misionary chrisitan:Torah is etz hachayim : Humanity is god-forbid not cursed, we were taken out of the garden in
order that we not eat from etz hachayim, not bec we ate from etz hada’at - God wanted us to
eat from it!
, kruvim protecting “the way to etz hachayim” and on luchos in ark
which is “derech hashem” “etz chayim hee”, ramchal conneciotn via torah then afterwards is
dveykut, joy.
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Keywords in a few parshos, including Ha'azinu
And there is the theme of panai, layraos panai, then haster astir panai, and says that in the future ‘ufanu’ to other gods etc. So yirah and vayera, and panai, and vayelch and nitzavim are all interrelated.
Then haazinu, it is interesting which senses are mentioned when: re’eh’, later ‘ha’azinu’, (ktoret is smell).
And a few parshas speak of vehalachta bidrachav, and veshamata lekolo, so there is ‘going’
Also: haidosi..shamayim vaaretz, haazinu hashamayim vehaaretz’ towards end of torah, and beginning is breishis,,,shamayim ..haaretz’.