NOTES for Deu 32:1-25

Tradition attributes the hymn given in this chapter to Moses, as it does the whole Book of Deuteronomy. Biblical scholars have more than once expressed doubts that it belongs to Moses, but in any case there can hardly be doubt that the tradition reflected in it goes back to Moses. The hymn became a continuation of the vivid description of the handing on of spiritual authority to the successor, which is described in the previous chapter. There, instructing his disciple and successor Joshua, Moses speaks about the inevitability of apostasy.

Here, in the hymn attributed to him, Moses sets forth the logic of the spiritual processes that he undoubtedly had to observe personally, and not only he: Joshua in his turn had to become convinced that his spiritual mentor was right. The hymn given in the book reflects the experience of both Moses and Joshua, and in this case it is no longer so important exactly when it was written. The logic of the spiritual processes reflected in the text of the hymn is quite transparent. On the way to the land promised by God, God repeatedly showed His people both His presence and His miracles. God's intervention in what was happening was too obvious for anyone to doubt it.

Obviousness, however, does not by itself guarantee trust, and the history of the people, the history of the path to the promised land, became a remarkable confirmation of this. The people believed while they saw, and when the miraculous events were behind them, they essentially became unbelieving again. This is not surprising: to change, it is not enough simply to live through one or another event, even a spiritual one. One must also become aware of it. Without awareness, any miracles remain real for a person only as long as they are happening, or as long as the emotions connected with them have not faded. The absence of awareness made easy apostasy possible: the life with which the people came into contact on the land promised to them by God, once they stepped onto it, became for them the only reality, along with all the paganism rooted in it. The people became pagan, partly without noticing it themselves, as happens with anyone who lives unreflectively and without awareness.

The comparison of teaching or instruction with rain pouring onto dry ground, with life-giving moisture, is a commonplace of this kind of hymnography, and not only biblical hymnography. Of course, representatives of any spiritual or religious school, as a rule, regard their teaching as a source of life and truth. But in this case the subject is not specific people, not Moses or Aaron, but the Torah, the revelation given by God. And for that reason the traditional words begin to sound different, in a new way.

After all, the Torah is not only legislation; it is also a way of life corresponding to that legislation, as well as a spiritual state that makes it possible to live such a way of life. And if one can formally observe the legal norms prescribed by the Torah by one's own strength, then a fallen person cannot in principle make his life correspond to the Torah fully and to the end. To do that he would have to avoid every sin without exception, because every sin is in one way or another a violation of one of the Ten Commandments and of one, usually not just one but several, norms of the Torah.

Only then does it become clear that one can observe the Torah to the end and become righteous only if the Torah becomes not merely a set of laws, but a living revelation that God gives to those who want to walk the path of righteousness here and now; that it is revelation first of all, and only afterward legislation and a moral code. And if revelation is involved, then, as we see, the Torah can be understood only in the context of a revelation that changes a person's whole life. The Torah becomes, to use modern language, the algorithm of these changes. And, in the apostle's words, a "guardian leading us to Christ."

The comparison of the doctrine or the instruction with the rain falling on a dry ground, with the vivifying humidity is the common place of the corresponding kind of hymnography, besides not only biblical hymnography. Of course, the representatives of any spiritual or religious school, in general, consider their doctrine, as the source of life and truth. But in this case it is not about concrete persons, not about Moses or Aaron, but about the Torah, the revelation given by God. And that is why the traditional words begin to sound differently, in a new way. Indeed, the Torah is not only legislation; it is again also a lifestyle corresponding to the legislation, as well as a spiritual state allowing to lead such lifestyle.

And if it is formally necessary to respect these norms of the law, which prescribes the Torah, it is possible by our own strengths, then the fallen man cannot in principle live till the end and in fullness a life corresponding the Torah: because for that he would absolutely have to avoid any sin, since every sin is somehow or other the violation of one of the Ten Commandments and certain norms (usually not one, but many) of the Torah.

Then it becomes clear that to observe the Torah till the end and be righteous is possible only if the Torah is not simply a legislation, but a living revelation, which God gives to those who want to follow the way of righteousness, here and now, that it is in particular first of all a revelation, and a legislation and moral code afterwards.

And if it is about revelation, then to understand the Torah, as seen, is possible only in the context of a revelation changing the whole life of man. And the Torah becomes, expressing in modern terms, the algorithm of these changes. And, according to the words of the apostle, "schoolmaster to bring us unto the Christ".

We are always called to glorify someone. But Moses explains in any case why. People are all in search of something: the intellectuals look for truth, the artists - for perfection, the believers - for justice and all are robust supports in life. And the hymn of Moses in Deuteronomy testifies: all this is in God, and with our glorification we express to Him our aspiration to approach Him and to reach the purpose of our researches.