Listening and Hearing

Haazinu

Deuteronomy 32:1-52

Précis: The parasha, the shortest in the Five Books, containing only 52 verses, begins with the “Song of Moses,” a hymn sung by Moses within sight of the Promised Land. The song contrasts God’s fidelity with the faithlessness of the People, and the need of the People to learn from their history under God’s care. Moses predicts that Israel’s enemies will be overcome. He is told to climb a mountain to see the Promised Land he will not to enter, as he prepares for his death. This is the last parasha read on Shabbat in the annual cycle: the final parasha (V’zot Habracha) is read traditionally on Simchat Torah.

Deut. 32:1   “Listen, skies, so that I may speak and let the earth listen to what my mouth says.”

          The beginning words of Moses’ teaching to the People raises an interesting question. Since every word of the Torah is assumed to have importance, why is the verb “listen” repeated? Sometimes, repetition is used for emphasis, and sometimes there is a subtle difference of meaning . In this context, (and as is sometimes stated in other translations) “listen” can also mean “hear.”

            So what’s the difference between “listening” and “hearing?” Hearing is a physical act, and how well one hears depends on whether or not the various parts of our auditory system are operating properly. Listening, however, requires us to engage with the sounds: to apply understanding. Saying “I hear you” does not mean “I am listening to you.”

            I have found (to my distress) that political discourse these days has taken on more of hearing and less of listening. It’s obviously the case with American presidential politics. But it’s also the case among Jews in Israel who are severely splintered, within the American Jewish community which has its own divisions, and in the strains in the relationship between the United States and Israel. We need more “listening” in each case.

            With all of the noise we are surrounded by in 21^st century society, it takes a special effort to really listen. During this season of Repentance, we certainly “hear” prayers which seek self-reflection and a change of heart and action. But we  need to add to that physical act the internal, mental application of understanding and forgiveness; we need to really listen.