77.25
Why Jews Sing So Much
Author: Rabbi Moshe Pruzansky
Parashas Ha’azinu is described in the Torah as a “shirah,” song, and is known as Shiras Ha’azinu (31:19, 32:44). Why did Hashem ordain that specifically this parashah, the parashah which promises us that no matter how low we sink we will always be redeemed (32:36; see Rashbam and Ohr HaChaim), should be a song?
Furthermore, Judaism puts a strong emphasis on singing in general. At the Shabbos table we sing zemiros. In shul, especially during the Yamim Nora’im, we spend much time singing. In fact, one of the services in the Beis HaMikdash was the Levi’im’s songs. Why is there such a value placed on song in Judaism? Wouldn’t it be better to remove the practice of singing at the Shabbos table, during davening, in the Beis HaMikdash, etc. and invest that time into studying Torah, saying Tehillim, or performing other mitzvos instead? There seems to be an intrinsic importance to singing to- gether. What is it?
Rabbi Kolman Krohn was once traveling in Israel. As he entered a taxi, he noticed that the driver was Jewish but not religious. That did not bother him in the slightest. However, what did bother him was the look of disdain in the driver’s eyes when he recog- nized that his passenger was a religious Jew. Trying to lighten up the mood, R’ Kolman said to the driver with a friendly smile. “You know, because we are both Jews, you and I are really brothers.” The driver vehemently shook his head in disagreement. “No, no we are not. You and I have nothing in common, and are certainly not brothers.” R’ Kolman persisted. “Sure we are! I had a great teacher who taught this to me beyond a shadow of a doubt. He taught me that all Jews are brothers, regardless of their level of observance.” The driver asked in disgust, “Who was this teacher who taught you such a foolish thing?” R’ Kolman replied softly, “My teacher was none other than Adolf Hitler. He didn’t differentiate between religious and nonreligious Jews. He recognized the truth that you and I are part of one nation and, like I said, are truly brothers.” The driver was so taken aback that he nearly crashed! He pulled over to the side of the road, sat in silence for a few moments, and said with tears in his eyes, “You are right. We are brothers. More Jews should be like you!”
The word “song” implies the concept of harmony. When it comes to a complex song, the many different instruments in the orchestra, and all of the unique voices in the choir, join together in harmoni- ous cooperation. Each component focuses on the great orchestra of which it is a part, instead of on itself, in order to produce the most inspiring of music. Similarly, the purpose of the Jewish nation is to unite together to serve Hashem. When we do so, we have reached true perfection. (Based on a concept by Rav Gedaliah Schorr, quoted in the ArtScroll Stone edition Chumash.)
When the Levi’im would sing in the Beis HaMikdash, as well as when we sing together at the Shabbos table and in shul, we accom- plish something incredible: every single person is coming together and adjusting their own pitch, tone, and tune, with the intention of uniting with every other Jew in the room to sing to Hashem. If every- one would disagree on what to sing or how to do it, there would be chaos. Instead, we unite together for the purpose of beautifying our service to Hashem. Nothing can be more favorable in the eyes of our Father in Heaven. Indeed, it is when we come together as a nation in unity that the promise of redemption and forgiveness which is dis- cussed in Shiras Ha’azinu, the song of Ha’azinu, will speedily come to fruition.
THE BEIS HAMIKDASH was the holiest place on earth. It was where the Shechinah, as it were, resided. Every Jew traveled there at least three times a year, if not many more, in order to be close with Hashem. The Baal Shem Tov is bothered — why does Hashem only allow there to be one Beis HaMikdash? The Jewish nation lived through- out the entire vast country of Eretz Yisrael. There were no cars back then, and for many Jews, traveling to the Beis HaMikdash could take weeks. Wouldn’t the Jewish nation have benefited so much more if Hashem had allowed every Shevet to build their own Beis HaMikdash? Why didn’t He allow them to build Him a Beis HaMikdash in every town, city, or country? Wouldn’t it be better for our nation’s spiritual well-being if Hashem’s “house” was more accessible?
He answers with a message that we can all appreciate and relate to. Hashem’s purpose in creating the Beis HaMikdash was to bring the Jewish people together in unity to serve Him. Hashem is not the One Who needs a Beis HaMikdash. We do. Hashem, in His wisdom, understood how different and truly unique we all are. Therefore, He decreed that the gift of the Beis HaMikdash would be one where it doesn’t matter whether you’re Ashkenazic or Sefardic. Whether you are a Rav or a businessman. Old or young. When the Beis HaMikdash is rebuilt in the times of Mashiach, there won’t be a Sefardic minyan and an Ashkenazic minyan. There won’t be twenty different areas for davening, with each Jew dispersing and joining “his crowd.” Rather, all of the Jewish nation will have to all come to one single place to serve Hashem together in unity. This is the single greatest service to Hashem that gives Him the most pride, and the single greatest merit that we can and should work on accomplishing during these holy days.