Common parallel readings (haftarot) for Ha’azinu are 2Samuel 22; Hosea 14:2–10; Micah 7:18–20; and Joel 2:15–27. The haftarah for Vezot Haberachah is Joshua 1:1–18.
Ha’azinu studies
Transformed from within: The promise of the New Covenant (Deuteronomy 32; Micah 7; Hebrews 9–10)
Humility before the Almighty is the heart of the swan song of Moshe (Moses), recorded in the Torah reading הַאֲזִינוּ Ha’azinu (“listen,” Deuteronomy 32). We learn that the people of God are not righteous in themselves, but they are made righteous by God’s mercy. In this study, we explore how a parallel passage in Micah 7:18–20 points us toward Heaven’s removal of the stain of our pasts and how Hebrews 9–10 reveals the Messiah’s pivotal role in that freedom, annually memorialized on Yom Kippur (Day of Atonement).
Torah reading Ha’azinu (האזינו): Deuteronomy 32
A common misconception about God’s Law is that it’s all about perfection, that it’s unrealistic in a fallen world. Rather, the capstone passage of the Torah — reading הַאֲזִינוּ Ha’azinu (“listen,” Deuteronomy 32) — recounts Israel’s screwups past, present and future as well as the LORD’s mercy and plan for redemption.
It should be no surprise, then, that the final acts of God’s redemption give the “song of Moses” (Deuteronomy 32) double-billing with the “song of the Lamb” (Revelation 15:3).
Moses and the Lamb sing of God’s justice and compassion (Deuteronomy 32)
Whom do we trust when we’re backed into a situation where there’s no escape and no way to overcome our pursuer? That’s what happened when the God of Israel led the newly freed nation to the sea, only to be pursued by the army of a superpower that had enslaved them. After Heaven opened the sea and redeemed Israel, a song of gratefulness arose on the opposite shore (Exodus 15).
In the Torah reading הַאֲזִינוּ Ha’azinu (“listen,” Deuteronomy 32), Moshe (Moses) reminded Israel in verse of the folly in crying out to God for deliverance when times are bad then running…
Got knocked down? You can get up again (Deuteronomy 32–34)
The Torah does not end on a high note, but on a solemn one. The final dual reading — הַאֲזִינוּ Ha’azinu (“listen,” Deuteronomy 32) and וְזֹאת הַבְּרָכָה Vezot Haberachah (“and this is the blessing,” Deuteronomy 33–34) — is written so that when the descendants of Israel eventually hit rock bottom, they would see the way back home.
This restoration only is possible by the perfect Atonement offering — the Mashiakh (Christ). This is why we read through the entire Torah over the course of the year and put into practice those things that apply to us.
How to become a rock of character in a sinking world of sand (2Samuel 22)
Moses was not the only Hebrew Bible dignitary who wrote a song of deliverance. In this study, we will explore King David’s song of deliverance, as recorded in 2Samuel 22.
Just as Israel had been delivered from Egypt, David had been delivered from two different enemies: King Sha’ul and the Philistines.
Yet, David didn’t brag about his military prowess or his own cunning, but about God’s deliverance. He acknowledges that God is the source of his righteousness, wisdom and power.
Ready for restoration? (Deuteronomy 32)
At times we can feel so lost or out of control that there seems to be no way back to normal. The “lyrics” of the “Song of Moshe” (Moses), recorded in the Torah reading Ha’azinu (Deuteronomy 32), foretold of a time when Israel would wander so far from the One Who freed them from slavery in Mitzraim (Egypt) that the would appear to be lost forever.
While this is not an uplifting number, Israel is commanded to memorize it. That’s because the song shows the only way they would be able to return to the LORD.
Let’s find out more about why the…
Song of Moses, song of the redeemed (Deuteronomy 32)
Being “Torah-observant” is not a “holier than thou” pursuit of perfection. Rather, it’s about listening to the Creator, observing where our lifestyles diverge from Heaven’s instructions and seeking return to the LORD’s ways. That restoration is possible by the perfect Atonement Offering, the Mashiakh (Christ). That’s the lesson of the Torah reading הַאֲזִינוּ Ha’azinu (“listen”) and a good preview of Yom haKippurim (Day of Atonement).
Deuteronomy 32: Song of Moshe
Revelation 10 shows us that it is God’s Messiah, Yeshua, who brings about the vengeance and recompense described in Deuteronomy 32 against those who have attacked and killed God’s servants. We see that at the end of time, both the Song of Moses and the Song of the Lamb will be known in those final days.
Deuteronomy 31-32: Song of Moshe
Moshe (Moses) predicts Israel’s idolatry and apostasy. He also writes a song to remind Israel of what the LORD has done for them, what they did against Him, what happened to them as a result and how the LORD will reconcile them back to Himself.
Vezot Haberachah studies
Got knocked down? You can get up again (Deuteronomy 32–34)
The Torah does not end on a high note, but on a solemn one. The final dual reading — הַאֲזִינוּ Ha’azinu (“listen,” Deuteronomy 32) and וְזֹאת הַבְּרָכָה Vezot Haberachah (“and this is the blessing,” Deuteronomy 33–34) — is written so that when the descendants of Israel eventually hit rock bottom, they would see the way back home.
This restoration only is possible by the perfect Atonement offering — the Mashiakh (Christ). This is why we read through the entire Torah over the course of the year and put into practice those things that apply to us.
Deuteronomy 33-34: Last days of Moshe; final blessings for the 12 tribes
The last two chapters of Deuteronomy contain Moses’ final blessings and prophecies for the 12 tribes of Israel then a description of his death, a passage he didn’t write. There are no curses here. God, through Moshe, is uplifting the people.
Deuteronomy 33: Future promises for all of Israel
Moses, “the man of God,” passes along cryptic blessings to each tribe of Israel — well, almost all of them. These blessings reach down through time to be still in our future and not possible to be fulfilled without all the tribes united, including Yehudah (Judah, a.k.a. the Jews).
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