And the Earth Will Be Cleansed
Parshat Ha’azinu - Texts exploring creation, stewardship, eviction, and kapparah and its stark message for humanity and Israel as we approach Yom Kippur.
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(יט) וְעַתָּ֗ה כִּתְב֤וּ לָכֶם֙ אֶת־הַשִּׁירָ֣ה הַזֹּ֔את וְלַמְּדָ֥הּ אֶת־בְּנֵֽי־יִשְׂרָאֵ֖ל שִׂימָ֣הּ בְּפִיהֶ֑ם לְמַ֨עַן תִּֽהְיֶה־לִּ֜י הַשִּׁירָ֥ה הַזֹּ֛את לְעֵ֖ד בִּבְנֵ֥י יִשְׂרָאֵֽל׃ (כ) כִּֽי־אֲבִיאֶ֜נּוּ אֶֽל־הָאֲדָמָ֣ה ׀ אֲשֶׁר־נִשְׁבַּ֣עְתִּי לַאֲבֹתָ֗יו זָבַ֤ת חָלָב֙ וּדְבַ֔שׁ וְאָכַ֥ל וְשָׂבַ֖ע וְדָשֵׁ֑ן וּפָנָ֞ה אֶל־אֱלֹהִ֤ים אֲחֵרִים֙ וַעֲבָד֔וּם וְנִ֣אֲצ֔וּנִי וְהֵפֵ֖ר אֶת־בְּרִיתִֽי׃ (כא) וְ֠הָיָ֠ה כִּי־תִמְצֶ֨אןָ אֹת֜וֹ רָע֣וֹת רַבּוֹת֮ וְצָרוֹת֒ וְ֠עָנְתָ֠ה הַשִּׁירָ֨ה הַזֹּ֤את לְפָנָיו֙ לְעֵ֔ד כִּ֛י לֹ֥א תִשָּׁכַ֖ח מִפִּ֣י זַרְע֑וֹ כִּ֧י יָדַ֣עְתִּי אֶת־יִצְר֗וֹ אֲשֶׁ֨ר ה֤וּא עֹשֶׂה֙ הַיּ֔וֹם בְּטֶ֣רֶם אֲבִיאֶ֔נּוּ אֶל־הָאָ֖רֶץ אֲשֶׁ֥ר נִשְׁבַּֽעְתִּי׃

(19) Therefore, write down this poem and teach it to the people of Israel; put it in their mouths, in order that this poem may be My witness against the people of Israel. (20) When I bring them into the land flowing with milk and honey that I promised on oath to their fathers, and they eat their fill and grow fat and turn to other gods and serve them, spurning Me and breaking My covenant, (21) and the many evils and troubles befall them—then this poem shall confront them as a witness, since it will never be lost from the mouth of their offspring. For I know what plans they are devising even now, before I bring them into the land that I promised on oath.

(א) הַאֲזִ֥ינוּ הַשָּׁמַ֖יִם וַאֲדַבֵּ֑רָה וְתִשְׁמַ֥ע הָאָ֖רֶץ אִמְרֵי־פִֽי׃ (ב) יַעֲרֹ֤ף כַּמָּטָר֙ לִקְחִ֔י תִּזַּ֥ל כַּטַּ֖ל אִמְרָתִ֑י כִּשְׂעִירִ֣ם עֲלֵי־דֶ֔שֶׁא וְכִרְבִיבִ֖ים עֲלֵי־עֵֽשֶׂב׃ (ג) כִּ֛י שֵׁ֥ם יְהֹוָ֖ה אֶקְרָ֑א הָב֥וּ גֹ֖דֶל לֵאלֹהֵֽינוּ׃ (ד) הַצּוּר֙ תָּמִ֣ים פׇּֽעֳל֔וֹ כִּ֥י כׇל־דְּרָכָ֖יו מִשְׁפָּ֑ט אֵ֤ל אֱמוּנָה֙ וְאֵ֣ין עָ֔וֶל צַדִּ֥יק וְיָשָׁ֖ר הֽוּא׃ (ה) שִׁחֵ֥ת ל֛וֹ לֹ֖א בָּנָ֣יו מוּמָ֑ם דּ֥וֹר עִקֵּ֖שׁ וּפְתַלְתֹּֽל׃ (ו)הַ לְיְהֹוָה֙ תִּגְמְלוּ־זֹ֔את עַ֥ם נָבָ֖ל וְלֹ֣א חָכָ֑ם הֲלוֹא־הוּא֙ אָבִ֣יךָ קָּנֶ֔ךָ ה֥וּא עָשְׂךָ֖ וַֽיְכֹנְנֶֽךָ׃ (ז) זְכֹר֙ יְמ֣וֹת עוֹלָ֔ם בִּ֖ינוּ שְׁנ֣וֹת דֹּר־וָדֹ֑ר שְׁאַ֤ל אָבִ֙יךָ֙ וְיַגֵּ֔דְךָ זְקֵנֶ֖יךָ וְיֹ֥אמְרוּ לָֽךְ׃ (ח) בְּהַנְחֵ֤ל עֶלְיוֹן֙ גּוֹיִ֔ם בְּהַפְרִיד֖וֹ בְּנֵ֣י אָדָ֑ם יַצֵּב֙ גְּבֻלֹ֣ת עַמִּ֔ים לְמִסְפַּ֖ר בְּנֵ֥י יִשְׂרָאֵֽל׃ (ט) כִּ֛י חֵ֥לֶק יְהֹוָ֖ה עַמּ֑וֹ יַעֲקֹ֖ב חֶ֥בֶל נַחֲלָתֽוֹ׃ (י) יִמְצָאֵ֙הוּ֙ בְּאֶ֣רֶץ מִדְבָּ֔ר וּבְתֹ֖הוּ יְלֵ֣ל יְשִׁמֹ֑ן יְסֹבְבֶ֙נְהוּ֙ יְב֣וֹנְנֵ֔הוּ יִצְּרֶ֖נְהוּ כְּאִישׁ֥וֹן עֵינֽוֹ׃ (יא) כְּנֶ֙שֶׁר֙ יָעִ֣יר קִנּ֔וֹ עַל־גּוֹזָלָ֖יו יְרַחֵ֑ף יִפְרֹ֤שׂ כְּנָפָיו֙ יִקָּחֵ֔הוּ יִשָּׂאֵ֖הוּ עַל־אֶבְרָתֽוֹ׃

(1)Give ear, O heavens, let me speak;Let the earth hear the words I utter!(2)May my discourse come down as the rain,My speech distill as the dew,Like showers on young growth,Like droplets on the grass. (3)For the name of the ETERNAL I proclaim;Give glory to our God!(4)The Rock!—whose deeds are perfect,Yea, all of whose ways are just;A faithful God, never false,True and upright indeed.(5) Unworthy children—That crooked, perverse generation—Their baseness has played God false.(6)Do you thus requite GOD,O dull and witless people?Is not this the Father who created you—Fashioned you and made you endure!(7)Remember the days of old,Consider the years of ages past;Ask your parent, who will inform you,Your elders, who will tell you:(8)when the Most-High gave nations [their] inheritances,

at his dividing the human-race,

he stationed boundaries for peoples

by the number of the gods. *gods: Ancient versions read “children of the gods.” The Hebrew text reads, uncomfortably, “by the number of the Children of Israel.”

. (9)For the ETERNAL’s portion is this people; Jacob, God’s own allotment.(10)[God] found them in a desert region, In an empty howling waste—Then engirded them, watched over them, Guarded them as the pupil of one’s eye.(11)Like an eagle who rouses its nestlings, Gliding down to its young,So did [God] spread wings and take them,Bear them along on pinions;

There are other significant differences between the poem and the rest of Deuteronomy. As noted above, the theme of covenant, so central to Deuteronomy, is not mentioned at all in the poem, even though 31:20 says that the poem will testify to Israel's guilt in violating the covenant. The frequent Deuteronomic references to the Exodus and the patriarchs and the fact that God promised the land have no ccho here. The conception of
the punishment is also different; in Ha'azinu it is limited to war and natural disasters in the land, whereas elsewhere in Deuteronomy these are followed by exile.
Ha'azinu must be an independent composition, older than the rest of Deuteronomy, ... Its concluding description of Israel's deliverance implies that it was probably composed after a particular disaster to offer an explanation and hope of deliverance. Quite likely, it was adopted by
Deuteronomy because it explained the disaster in theologically meaningful terms.
That the poem is older than Deuteronomy is also suggested by its affinities with several other books of the Bible. Among several parallels in the Book of Hosea, note particularly Hosea 13:4-10:
These parallels probably indicate that Ha'azinu was written earlier than the prophets and Psalms .. for it seems more likely that several prophets and psalmists were influenced by one classic poem (widely known by heart, according to 31:19,21) than that the poem borrowed from several prophets who lived centuries apart and whose prophecies may not have been well known beyond their own disciples...

44. This was the form of political government which was left us by Moses. Moreover, he had already delivered laws in writing (33) in the fortieth year [after they came out of Egypt], concerning which we will discourse in another book. But now on the following days (for he called them to assemble continually) he delivered blessings to them, and curses upon those that should not live according to the laws, but should transgress the duties that were determined for them to observe. After this, he read to them a poetic song, which was composed in hexameter verse, and left it to them in the holy book: it contained a prediction of what was to come to pass afterward; agreeably whereto all things have happened all along, and do still happen to us; and wherein he has not at all deviated from the truth. Accordingly, he delivered these books to the priest, (34) with the ark; into which he also put the ten commandments, written on two tables. He delivered to them the tabernacle also...

The Use of the Poem in Second-Temple Tines
According to Josephus, copies of Ha'azinu and other biblical poems were kept in the Temple. Rabbinic sources report that the Levites read parts of the pocm in the Temple while the Additional Offering (musaf) was being made on Sabbaths. They completed it over a six-week cycle and then began again, Conceivably, the copy mentioned by Josephus was used for this purpose, It is interesting to note in this connection that one of the Qumran manuscripts (4QDeut) apparently contained only the poem and was not
part of a longer Torah scroll. Perhaps it was used for reading the pocm on some similar occasion, or for teaching the poem by heart, as chapter 3ı commands.
Nowadays, Ha'azinu or the preceding Torah portion, Va-yelekb, is read on the Sabbath between Rosh Hashanah and Yom Kippur. In the Sephardic liturgy, it is read on the Ninth of Av (the anniversary of the destruction of both Temples) during the morning service, in place of the Song at the Sea (Exodus 15),
The JPS Torah Commentary, Deuteronomy Commentary Jeffrey H. Tigay

(טו) וַיִּשְׁמַ֤ן יְשֻׁרוּן֙ וַיִּבְעָ֔ט שָׁמַ֖נְתָּ עָבִ֣יתָ כָּשִׂ֑יתָ וַיִּטֹּשׁ֙ אֱל֣וֹהַּ עָשָׂ֔הוּ וַיְנַבֵּ֖ל צ֥וּר יְשֻׁעָתֽוֹ׃ (טז) יַקְנִאֻ֖הוּ בְּזָרִ֑ים בְּתוֹעֵבֹ֖ת יַכְעִיסֻֽהוּ׃ (יז) יִזְבְּח֗וּ לַשֵּׁדִים֙ לֹ֣א אֱלֹ֔הַּ אֱלֹהִ֖ים לֹ֣א יְדָע֑וּם חֲדָשִׁים֙ מִקָּרֹ֣ב בָּ֔אוּ לֹ֥א שְׂעָר֖וּם אֲבֹתֵיכֶֽם׃ (יח) צ֥וּר יְלָדְךָ֖ תֶּ֑שִׁי וַתִּשְׁכַּ֖ח אֵ֥ל מְחֹלְלֶֽךָ׃ (יט) וַיַּ֥רְא יְהֹוָ֖ה וַיִּנְאָ֑ץ מִכַּ֥עַס בָּנָ֖יו וּבְנֹתָֽיו׃ (כ) וַיֹּ֗אמֶר אַסְתִּ֤ירָה פָנַי֙ מֵהֶ֔ם אֶרְאֶ֖ה מָ֣ה אַחֲרִיתָ֑ם כִּ֣י ד֤וֹר תַּהְפֻּכֹת֙ הֵ֔מָּה בָּנִ֖ים לֹא־אֵמֻ֥ן בָּֽם׃ (כא) הֵ֚ם קִנְא֣וּנִי בְלֹא־אֵ֔ל כִּעֲס֖וּנִי בְּהַבְלֵיהֶ֑ם וַֽאֲנִי֙ אַקְנִיאֵ֣ם בְּלֹא־עָ֔ם בְּג֥וֹי נָבָ֖ל אַכְעִיסֵֽם׃ (כב) כִּי־אֵשׁ֙ קָדְחָ֣ה בְאַפִּ֔י וַתִּיקַ֖ד עַד־שְׁא֣וֹל תַּחְתִּ֑ית וַתֹּ֤אכַל אֶ֙רֶץ֙ וִֽיבֻלָ֔הּ וַתְּלַהֵ֖ט מוֹסְדֵ֥י הָרִֽים׃ (כג) אַסְפֶּ֥ה עָלֵ֖ימוֹ רָע֑וֹת חִצַּ֖י אֲכַלֶּה־בָּֽם׃

(15)So Jeshurun grew fat and kicked—You grew fat and gross and coarse—They forsook the God who made them And spurned the Rock of their support.(16)They kindled wrath with alien things, Provoked anger with abominations.(17)They sacrificed to demons, no-gods, Gods they had never known, New ones, who came but lately, Who stirred not your forebears’ fears. (18)You neglected the Rock who begot you, Forgot the God who labored to bring you forth.(19) GOD saw and was vexed And spurned these sons and daughters.(20)[God] said: I will hide My countenance from them, And see how they fare in the end. For they are a treacherous breed, Children with no loyalty in them.(21)They incensed Me with no-gods, Vexed Me with their futilities; I’ll incense them with a no-folk ,Vex them with a nation of fools.(22)For a fire has flared in My wrath And burned to the bottom of Sheol, Has consumed the earth and its increase, Eaten down to the base of the hills.(23)I will sweep misfortunes on them, Use up My arrows on them:

(לט) רְא֣וּ ׀ עַתָּ֗ה כִּ֣י אֲנִ֤י אֲנִי֙ ה֔וּא וְאֵ֥ין אֱלֹהִ֖ים עִמָּדִ֑י אֲנִ֧י אָמִ֣ית וַאֲחַיֶּ֗ה מָחַ֙צְתִּי֙ וַאֲנִ֣י אֶרְפָּ֔א וְאֵ֥ין מִיָּדִ֖י מַצִּֽיל׃ (מ) כִּֽי־אֶשָּׂ֥א אֶל־שָׁמַ֖יִם יָדִ֑י וְאָמַ֕רְתִּי חַ֥י אָנֹכִ֖י לְעֹלָֽם׃ (מא) אִם־שַׁנּוֹתִי֙ בְּרַ֣ק חַרְבִּ֔י וְתֹאחֵ֥ז בְּמִשְׁפָּ֖ט יָדִ֑י אָשִׁ֤יב נָקָם֙ לְצָרָ֔י וְלִמְשַׂנְאַ֖י אֲשַׁלֵּֽם׃ (מב) אַשְׁכִּ֤יר חִצַּי֙ מִדָּ֔ם וְחַרְבִּ֖י תֹּאכַ֣ל בָּשָׂ֑ר מִדַּ֤ם חָלָל֙ וְשִׁבְיָ֔ה מֵרֹ֖אשׁ פַּרְע֥וֹת אוֹיֵֽב׃ (מג) הַרְנִ֤ינוּ גוֹיִם֙ עַמּ֔וֹ כִּ֥י דַם־עֲבָדָ֖יו יִקּ֑וֹם וְנָקָם֙ יָשִׁ֣יב לְצָרָ֔יו וְכִפֶּ֥ר אַדְמָת֖וֹ עַמּֽוֹ׃ {פ}

(39)See, then, that I, I am the One;There is no god beside Me.I deal death and give life;I wounded and I will heal:None can deliver from My hand.(40)Lo, I raise My hand to heavenAnd say: As I live forever,(41)When I whet My flashing bladeAnd My hand lays hold on judgment,Vengeance will I wreak on My foes,Will I deal to those who reject Me.(42)I will make My arrows drunk with blood—As My sword devours flesh—Blood of the slain and the captiveFrom the long-haired enemy chiefs.(43) O nations, acclaim this people! For [God] will avenge the blood of these servants, Wreak vengeance on opponents, And cleanse this people’s land.

Haazinu: The Song’s Enigmatic Climax Dr. RabbiZev Farber TheTorah.com
The final phrase of Haazinu (Deut 32:1-43) in the MT, וכפר אדמתו עמו, “and he will atone for his land, his people,” is difficult to parse. The textual variants from Qumran, the Samaritan Pentateuch, and the Septuagint offer a clearer, if more dismal, understanding of the phrase.
Verse 42 concludes YHWH’s speech about what terrible things he will do to his enemies, and the song ends with a summary verse (v. 43). This verse imagines non-Israelites singing YHWH’s praises because he has brought vengeance on his foes. MT ends with the phrase וְכִפֶּר אַדְמָתוֹ עַמּוֹ. This final phrase is doubly ambiguous: both the subject and the object of the verb כ.פ.ר (“atone” or “cleanse) are unclear—who exactly will be cleansing what?
...we need to consider three possible subjects of the verb:
YHWH (i.e., as the understood subject of the 3rd person singular marker)
The land
The people

שַׁבָּחוּ עַמְמַיָּא עַמֵּיהּ אֲרֵי פֻּרְעֲנוּת עַבְדוֹהִי צַדִּיקַיָּא יִתְפְּרַע וּפֻרְעֲנוּת יָתֵיב לְסָנְאוֹהִי וִיכַפַּר עַל אַרְעֵיהּ וְעַל עַמֵּיהּ:

Let the nations extol His people for He shall avenge the blood [calamities] of His [just] servants and wreak vengeance [calamity] on His enemies and reconcile His land and His people.

God will Cleanse His People’s Land: The Variant Reading
The multiplicity of interpretations noted derives from the ambiguous syntactic relationship between the word אדמתו and עמו. In the SP and 4QDeutq, however, the relationship is not ambiguous at all, since both of these sources lack a pronominal suffix after אדמה, the land:
Samaritan Pentateuch 4QDeutq
וכפר אדמת עמו
ויכפר אדמת עמו
And He will cleanse the land of his people. And He will cleanse the land of his people.
43 Rejoice, ye heavens, with him, and let all the angels of God worship him; rejoice ye Gentiles, with his people, and let all the sons of God strengthen themselves in him; for he will avenge the blood of his sons, and he will render vengeance, and recompense justice to his enemies, and will reward them that hate him; and the Lord shall purge the land of his people. Septuagint 32:43
My Arguement:
Ha’azinu is not ultimately a song about Israel surviving exile. It is about whether Israel deserves to remain on the ground it has been given—and whether humanity deserves the earth entrusted to it.

עשב. קֶלַח אֶחָד קָרוּי עֵשֶׂב, וְכָל מִין וָמִין לְעַצְמוֹ קָרוּי עֵשֶׂב:

עשב HERB — a single stalk is called עשב and similarly each species of herbs by itself is called עשב (whilst דשא denotes vegetation in general). (Cf. Rashi on Genesis 1:11 and Note thereon).

ירחף. בנסעם מגזרת מרחפת וכן הענן עליהם בנסעם:

HOVERETH. When they journey. Yerachef (hovereth) is related to the word merachefet (hovered) (Gen. 1:2). The cloud acted similarly when Israel journeyed.

God then “creates” Israel in the wilderness
יִמְצָאֵהוּ בְּאֶרֶץ מִדְבָּר…
יְסֹבְבֶנְהוּ יְבוֹנְנֵהוּ
יִצְּרֶנְהוּ כְּאִישׁוֹן עֵינוֹ׃
God found him in a wilderness land…
surrounded him, instructed him,
guarded him as the pupil of His eye.
The verb יִצְּרֶנְהוּ, “He formed him,” evokes the formation of Adam:
וַיִּיצֶר ה׳ אֱלֹהִים אֶת־הָאָדָם
עָפָר מִן־הָאֲדָמָה
God formed the human from dust of the ground.

(טו) וַיִּקַּ֛ח יְהֹוָ֥ה אֱלֹהִ֖ים אֶת־הָֽאָדָ֑ם וַיַּנִּחֵ֣הוּ בְגַן־עֵ֔דֶן לְעׇבְדָ֖הּ וּלְשׇׁמְרָֽהּ׃

(15) The ETERNAL God settled the Human in the garden of Eden, to till it and tend it.

The song began with הארץ, the earth as part of “heaven and earth.” It ends with אדמה, the ground from which Adam was made and for which Adam was responsible.

(כג) וְהָאָ֗רֶץ לֹ֤א תִמָּכֵר֙ לִצְמִתֻ֔ת כִּי־לִ֖י הָאָ֑רֶץ כִּֽי־גֵרִ֧ים וְתוֹשָׁבִ֛ים אַתֶּ֖ם עִמָּדִֽי׃

(23) But the land must not be sold beyond reclaim, for the land is Mine; you are but strangers resident with Me.

(ב) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּ֤י תָבֹ֙אוּ֙ אֶל־הָאָ֔רֶץ אֲשֶׁ֥ר אֲנִ֖י נֹתֵ֣ן לָכֶ֑ם וְשָׁבְתָ֣ה הָאָ֔רֶץ שַׁבָּ֖ת לַיהֹוָֽה׃

(2) Speak to the Israelite people and say to them:
When you enter the land that I assign to you, the land shall observe a sabbath of GOD.

(לג) וְאֶתְכֶם֙ אֱזָרֶ֣ה בַגּוֹיִ֔ם וַהֲרִיקֹתִ֥י אַחֲרֵיכֶ֖ם חָ֑רֶב וְהָיְתָ֤ה אַרְצְכֶם֙ שְׁמָמָ֔ה וְעָרֵיכֶ֖ם יִהְי֥וּ חׇרְבָּֽה׃ (לד) אָז֩ תִּרְצֶ֨ה הָאָ֜רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ כֹּ֚ל יְמֵ֣י הׇשַּׁמָּ֔הֿ וְאַתֶּ֖ם בְּאֶ֣רֶץ אֹיְבֵיכֶ֑ם אָ֚ז תִּשְׁבַּ֣ת הָאָ֔רֶץ וְהִרְצָ֖ת אֶת־שַׁבְּתֹתֶֽיהָ׃

(33) And you I will scatter among the nations, and I will unsheath the sword against you. Your land shall become a desolation and your cities a ruin. (34)Then shall the land make up for its sabbath years throughout the time that it is desolate and you are in the land of your enemies; then shall the land rest and make up for its sabbath years.

(מג) וְהָאָ֩רֶץ֩ תֵּעָזֵ֨ב מֵהֶ֜ם וְתִ֣רֶץ אֶת־שַׁבְּתֹתֶ֗יהָ בׇּהְשַׁמָּהֿ֙ מֵהֶ֔ם וְהֵ֖ם יִרְצ֣וּ אֶת־עֲוֺנָ֑ם יַ֣עַן וּבְיַ֔עַן בְּמִשְׁפָּטַ֣י מָאָ֔סוּ וְאֶת־חֻקֹּתַ֖י גָּעֲלָ֥ה נַפְשָֽׁם׃

(43) For the land shall be forsaken of them, making up for its sabbath years by being desolate of them, while they atone for their iniquity; for the abundant reason that they rejected My rules and spurned My laws.

(כה) וַתִּטְמָ֣א הָאָ֔רֶץ וָאֶפְקֹ֥ד עֲוֺנָ֖הּ עָלֶ֑יהָ וַתָּקִ֥א הָאָ֖רֶץ אֶת־יֹשְׁבֶֽיהָ׃ (כו) וּשְׁמַרְתֶּ֣ם אַתֶּ֗ם אֶת־חֻקֹּתַי֙ וְאֶת־מִשְׁפָּטַ֔י וְלֹ֣א תַעֲשׂ֔וּ מִכֹּ֥ל הַתּוֹעֵבֹ֖ת הָאֵ֑לֶּה הָֽאֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר בְּתוֹכְכֶֽם׃ (כז) כִּ֚י אֶת־כׇּל־הַתּוֹעֵבֹ֣ת הָאֵ֔ל עָשׂ֥וּ אַנְשֵֽׁי־הָאָ֖רֶץ אֲשֶׁ֣ר לִפְנֵיכֶ֑ם וַתִּטְמָ֖א הָאָֽרֶץ׃ (כח) וְלֹֽא־תָקִ֤יא הָאָ֙רֶץ֙ אֶתְכֶ֔ם בְּטַֽמַּאֲכֶ֖ם אֹתָ֑הּ כַּאֲשֶׁ֥ר קָאָ֛ה אֶת־הַגּ֖וֹי אֲשֶׁ֥ר לִפְנֵיכֶֽם׃

(25) Thus the land became defiled; and I called it to account for its iniquity, and the land spewed out its inhabitants. (26) But you must keep My laws and My rules, and you must not do any of those abhorrent things, neither the citizen nor the stranger who resides among you; (27) for all those abhorrent things were done by the people who were in the land before you, and the land became defiled. (28) So let not the land spew you out for defiling it, as it spewed out the nation that came before you.

(לג) וְלֹֽא־תַחֲנִ֣יפוּ אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ בָּ֔הּ כִּ֣י הַדָּ֔ם ה֥וּא יַחֲנִ֖יף אֶת־הָאָ֑רֶץ וְלָאָ֣רֶץ לֹֽא־יְכֻפַּ֗ר לַדָּם֙ אֲשֶׁ֣ר שֻׁפַּךְ־בָּ֔הּ כִּי־אִ֖ם בְּדַ֥ם שֹׁפְכֽוֹ׃ (לד) וְלֹ֧א תְטַמֵּ֣א אֶת־הָאָ֗רֶץ אֲשֶׁ֤ר אַתֶּם֙ יֹשְׁבִ֣ים בָּ֔הּ אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֣ן בְּתוֹכָ֑הּ כִּ֚י אֲנִ֣י יְהֹוָ֔ה שֹׁכֵ֕ן בְּת֖וֹךְ בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}

(33) You shall not pollute the land in which you live; for blood pollutes the land, and the land can have no expiation for blood that is shed on it, except by the blood of the one who shed it. (34) You shall not defile the land in which you live, in which I Myself abide, for I GOD abide among the Israelite people.

(ד) אָבְלָ֤ה נָֽבְלָה֙ הָאָ֔רֶץ אֻמְלְלָ֥ה נָבְלָ֖ה תֵּבֵ֑ל אֻמְלָ֖לוּ מְר֥וֹם עַם־הָאָֽרֶץ׃ (ה) וְהָאָ֥רֶץ חָנְפָ֖ה תַּ֣חַת יֹשְׁבֶ֑יהָ כִּֽי־עָבְר֤וּ תוֹרֹת֙ חָ֣לְפוּ חֹ֔ק הֵפֵ֖רוּ בְּרִ֥ית עוֹלָֽם׃

(4)The earth is withered, sear; The world languishes, it is sear; The most exalted people of the earth languish. (5)For the earth was defiled Under its inhabitants; Because they transgressed teachings, Violated laws, Broke the ancient covenant.

(ג) עַל־כֵּ֣ן ׀ תֶּאֱבַ֣ל הָאָ֗רֶץ וְאֻמְלַל֙ כׇּל־יוֹשֵׁ֣ב בָּ֔הּ בְּחַיַּ֥ת הַשָּׂדֶ֖ה וּבְע֣וֹף הַשָּׁמָ֑יִם וְגַם־דְּגֵ֥י הַיָּ֖ם יֵאָסֵֽפוּ׃

(3)For that, the earth is withered: Everything that dwells on it languishes—Beasts of the field and birds of the sky—Even the fish of the sea perish.

(א) רְאֵה אֶת מַעֲשֵׂה הָאֱלֹהִים כִּי מִי יוּכַל לְתַקֵּן אֵת אֲשֶׁר עִוְּתוֹ, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, נְטָלוֹ וְהֶחֱזִירוֹ עַל כָּל אִילָנֵי גַּן עֵדֶן, וְאָמַר לוֹ, רְאֵה מַעֲשַׂי כַּמָּה נָאִים וּמְשֻׁבָּחִין הֵן, וְכָל מַה שֶּׁבָּרָאתִי בִּשְׁבִילְךָ בָּרָאתִי, תֵּן דַּעְתְּךָ שֶׁלֹא תְקַלְקֵל וְתַחֲרִיב אֶת עוֹלָמִי, שֶׁאִם קִלְקַלְתָּ אֵין מִי שֶׁיְתַקֵּן אַחֲרֶיךָ, ...

(1)“See the work of God, for who can mend what He has warped?” (Ecclesiastes 7:13)
“See the work of God, for who can mend what He has warped?” When the Holy One blessed be He created Adam the first man, He took him and showed him all the trees in the Garden of Eden, and He said to him: ‘See My creations, how beautiful and exemplary they are. Everything I created, I created for you. Make certain that you do not ruin and destroy My world, as if you destroy it, there will be no one to mend it after you. ...

The climax of both stories (Adam in the Garden of Eden and the Israelites from Israel) is not the destruction of the protected place but the removal of the failed occupant.
The Yom Kippur turn
This gives כפר unusual force immediately before Yom Kippur.
We normally approach kapparah as something God does for us:
Cleanse us. Forgive us. Restore us.
Ha’azinu reverses the direction:
What if the thing requiring cleansing is not the human being, or not only the human being?
What if the earth itself requires cleansing from us?
Ha’azinu begins with heaven and earth. It begins with rain falling, dew flowing and vegetation growing. It begins with the language of creation. And it ends not with exile, not with return, and not even unequivocally with Israel’s redemption. It ends with God cleansing the ground.
וְכִפֶּר אַדְמָתוֹ עַמּוֹ.
As ontogeny was once said to recapitulate phylogeny, Israel’s sacred biography recapitulates humanity’s sacred biography.
Humanity was chosen to protect the earth. Israel was chosen to protect a land and serve a purpose within human history. If we fail, God will cleanse the ground—with us, through us, or from us.
That is the song Moses commands us to remember. That is the song heaven and earth are called to witness. And that is the song we carry into Yom Kippur—the day of kapparah.
We are asked to consider that maybe, humanity is not creation’s owner or ultimate purpose. Israel is not the Land’s unconditional owner. We are participants whose tenure depends upon fulfilling the purpose for which we were placed there.
Adam is formed and placed in Eden. Israel is formed in the wilderness and placed in the Promised Land. Adam receives abundance and a command. Israel receives abundance and a covenant. Adam mistakes permission for ownership. Israel grows fat and kicks. Adam is expelled so that Eden can be protected. Israel is expelled so that the Land can recover its Sabbaths.
Israel is Adam writ small. The Land of Israel is Eden writ small. The covenant with Israel is a particular, intensified reenactment of humanity’s covenant with creation.
We normally imagine that the world was created for humanity and the Land was blessed for Israel. Ha’azinu reverses the direction. Humanity was created to serve the earth. Israel was chosen to serve the Land. We are not the beneficiaries for whom creation exists. We are the stewards through whom creation is meant to flourish.
And if the steward fails, the protected world does not disappear with him. Adam leaves; Eden remains. Israel leaves; the Land rests. Humanity may fail; the earth will seek its cleansing.
וְכִפֶּר אַדְמָתוֹ עַמּוֹ.
Kapparah will come. The question is whether we will be its beneficiaries or part of what must be removed.
Yom Kippur promises that repentance is possible; it does not promise that every consequence is reversible.