Tzom Kal, Gmar Chatimah Tovah!
Ha'azinu
[View of Gush Chalav, northern region of Yisrael]
Parshat Ha'Azinu, 3rd Portion (Deuteronomy 32:13-32:18)
יַרְכִּבֵ֨הוּ֙ עַל־בָּ֣מֳתֵי (כתיב על־במותי) אָ֔רֶץ וַיֹּאכַ֖ל תְּנוּבֹ֣ת שָׂדָ֑י וַיֵּֽנִקֵ֤הוּ דְבַשׁ֙ מִסֶּ֔לַע וְשֶׁ֖מֶן מֵֽחַלְמִ֥ישׁ צֽוּר
Targum Onkelos renders this verse as follows:
He gave them dominion over the powers of the earth and allowed them to eat the spoils of their foes. He granted them the booty of the rulers of cities and the possesions of powerful capitals.
The peaks of the earth: refer to Eretz Yisrael. Eretz Yisrael is "the highest place on earth" (Rashi, Sifri). Reference is made in various placed of the Torah (Bereishit 13:1, 46:4, Bamidbar 13:21, 30) to "going up" to Eretz Yisrael.
In contrast, Ibn Ezra renders the phrase במותי אָ֔רֶץ "the center of the earth." This interpretation, quoted also by Rabbeinu Bachya, is developed at length by Zohar (II: 222a, b) which explains that Eretz Yisrael was first to appear above the world-ocean which covered all the earth.
The crops of the field: also refers to Eretz Yisrael, whose produce ripens before that of other lands (Rashi). Her land is so fertile that even "bedrock" and "flintstone" yield "honey" and "oil."
Generally, the "honey" mentioned in Torah refers to honey produced from dates. However, in this instance, it may refer to bees' honey. It is far more likely for a beehive to be situated between rocks than for a date palm to grow there.
There is no such difficulty in the verse's concluding phrase. I particular, the oil mentioned in this verse refers to the olive groves of Gush Chalav, a large town in the northern region of Eretz Yisrael (Rashi).
This verse also refers to the Temple service:
He let them ride high on the peaks of the earth: refers to the Temple, the highest place on the earth, as in Yeshayahu / Isa. 2:2-3): "The mountain of Hashem's house will be established on top of the mountains... and many nations shall say: 'Let us go up to the mountain of Hashem.'"
and feast on the crops of the field: - refers to the baskets of first fruits [brought to the Temple].
oil from the flintstone: - refers to the oil libations (Yalkut Shimoni).
- Me'am Lo'ez
Ha'azinu
(Eagle hovering over its fledglings)
Parshat Ha'azinu, 2nd Portion (Devarim 32:7-32:12)
כְּנֶ֨שֶׁר֙ יָעִ֣יר קִנּ֔וֹ עַל־גּֽוֹזָלָ֖יו יְרַחֵ֑ף יִפְרֹ֤שׂ כְּנָפָיו֙ יִקָּחֵ֔הוּ יִשָּׂאֵ֖הוּ עַל־אֶבְרָתֽוֹ
Devarim 32:11 As an eagle rousing its nest[lings], hovering over its fledglings. He spreads His wings and took them, carrying them on His pinions.
The eagle is used as a metaphor for G-d because it is the "king" of the bird kingdom (Rabbeinu Bachya).
Alternately, that metaphor is employed because of the merciful way in which the eagle rouses it nestlings. Rather than enter its nest suddenly, it stirs its wings and rustles the branches to wake up its young, hovering over them until they are ready for it to enter.
When G-d revealed Himself to the Jewish people at Mount Sinai, He also roused them gently, approaching from all four sides of the mountain, and prepared them for the revelation (Yalkut Shimoni).
All other birds protect their young from the eagles by carrying them with their legs, lest an eagle swoop down upon them and take away their offspring.
Eagles do not fear other birds. They are afraid of man and his hunting arrows alone. Therefore, "they spread their wings and take them, carrying them on ... pinions." They carry their young on their wings, declaring: "If an arrow is shot, it will pierce me, rather than my child" (Midrash Tanchumah, Ekev 2).
Similarly, G-d took the Jews out of Egypt "on eagles' wings" (Shemot 19:4). He caused the shafts and stones which the Egyptians hurled to be absorbed by His protective cloud, rather than fall on the Jewish people.
Zohar (II:80b) explains that the eagle shows great mercy to its offspring, but to others, it is a fierce bird of prey. Thus, when G-d took Yisrael "on eagles' wings," He revealed both qualities. To Yisrael, He was merciful. However, He unleased fierce judgments against the Egyptians.
Nevertheless, for the Jewish people, the eagle is a symbol of mercy. Zohar (III:333a) states that they very appearance of an eagle is a sign of Divine favor.
- Me'am Lo'ez
