A colleague of mine, Cantor Ira Rohde of New York, contrasts The Song at the Sea with Haazinu. The former is an expression of joy, meant to be sung loudly to the whole world. The latter is meant to be an internal song, as Moses is commanded to teach it to the Israelites and "put it into their mouths." In other words, this song goes inward, not outward. It doesn't convert its Sabbath to a Sabbath of Song. It is memorized, and placed into the heart.
Even so, where is the happiness? Does it not need to be happy?
Maybe it doesn't, or maybe the last verse, which prophecies the end of the exile and how "The land shall atone for its people," is enough happiness to justify its designation as a song. Perhaps. Maybe we can look further.
Rabbi Levy Yitschak of Berditchev claims that the entire song has an undertone of happiness to it, perhaps a deeper happiness than even The Song of the Sea. He quotes the Talmud saying that the purpose of exile was for the Jewish nation to attract converts. He continues to explain that those converts were the sparks of holiness among the nations which gave them the merit to contest Israel.
Once those sparks leave the nations and cleave to Israel, the nations have depleted their holiness and will cease. That is the meaning of the phrase, "And he taught it to the Israelites until their completion." The completion referred to is that of the nations. Thus, the exile itself prepares the ultimate redemption. That is happy.
The Torah, however, gives other reasons for exile. Specifically, it is punishment for sins of idolatry, to a certain extent sexual licentiousness, and the violation of the Sabbatical Year. So what does the Talmud mean when it says that exile is for Jews to attract converts? How can the Talmud contradict clear verses in the Torah?
These three sins, idolatry, the sabbatical year and sexual immorality all have one thing in common: they represent a subordination to the physical world, rather than to God, who is above the physical creation. Sexual immorality is an addiction to physical pleasures. It is devoting one's actions to material things. The sabbatical year represents a recognition of God's dominion over the land, by extension over physical possessions. One who violates that has put their material possessions over God's dominion. Idolatry, at its core, represents obedience to the forces of nature. The pagan gods are gods of nature, of the sun, of the River Nile, of fire and water, and so forth.
Another strange reading that we do is the book of Ecclesiastes, a fairly depressing work about the futility of pursuing material things. Why is this strange? Because we read it during the holiday of Sukkot, a holiday called "the time of our rejoicing." Why read such a depressing book?
Because it is not really depressing. It is liberating. Once we learn that true happiness and human fulfillment lie in a Godly life of spirituality, we can feel that true happiness.
I think the same thing is implicit in Haazinu. When the Jews go into exile, they live among the nations that are unburdened by the Torah and its laws. A Jew who looks at all of the restrictions that his religion places upon him may feel jealousy towards his Gentile neighbors. They can indulge freely in physical pleasures. The Canaanite nations created religions that sanctified orgies. They can dedicate their deeds to physical pleasure, and dedicate their property to material desires. Jews might be jealous.
And then, something incredible happens. Converts to Judaism arise. Jews do not proselytize, and yet there are Gentiles who either join the Jewish religion, or adopt many Jewish ethics and practices. Indeed, many evangelicals subscribe to the exact Torah values of spirituality and the subjugation of materialism to it that we have talked about.
A Jew may find himself in Los Angeles, for example, where he sees the palaces of the rich and famous. And then he finds out that that rich and famous person is studying Kabbalah. He looks at a billionaire like Donald Trump, and then he finds out that Trump's daughter has converted to Judaism and leads an observant lifestyle. And the Jews says to himself, "perhaps this materialism thing isn't enough, perhaps I have everything a human needs in my own traditions!"
I believe Rabbi Levy Yitschak is telling us something deeply significant. He is telling us that Haazinu is showing us the true power and joy of the Torah lifestyle. Wherever the Jews go, their presence awakens the sparks of spirituality among the nations they live. They raise up those sparks, and the ones who reach highest convert. It leaves the pagan ideology to wither and die, "until their completion." The exile represents the victory of Torah over all other ideologies.
That is a truly happy message. That's why it's a song, because the rebuke of the section implies the wonderful treasure that we have. "Blessed are you, oh Lord our God, who has chosen us from amongst the nations and gave us His Torah." Just as Ecclesiastes is a truly happy book, because it shows us that true happiness is not in material things, so too is this chapter.