Today, erev Shabos Parshas Ha'azinu, we stand on the brink of three smachot - a threefold phenomena of joy.
According to the Sefer HaChinuch, who follows the Rambam's count of mitzvos, the six hundred and thirteenth mitzvah is the mitzvah to write a sefer Torah, which appears in last week's parsha of Vayelech. However, according to the Ramban in his list of mitzvos that he believes the Rambam omitted, the fifteenth omission is the mitzvah of reciting Birchas haTorah. The Gemara (Berachos 21a) teaches that the biblical source for Birchas haTorah (the blessings recited over Torah) is found at the beginning of Ha'azinu (Devarim 32:3) "Ki shem Hashem ekra, havo godel leilokeno - when I call out the name of Hashem, ascribe greatness to our G-d".
The Rambam (Hilchos Tefilah 7:10-11) codifies that these blessings are a blessing of mitzvah, similar to the many other blessings we recite prior to the performance of a mitzvah. The proof is that one has to study some Torah after saying these blessings. The Ramban, on the other hand, compares the blessings of Torah to that of bikurim - the bringing of the first fruits to the Beis HaMikdash. The mitzvah of bikurim is composed of two parts: the actual bringing of the fruits, and the mikreh bikurim (the recitation that accompanies the bringing). Rashi (Devarim 26:3) teaches that the purpose of the recitation is to demonstrate that the farmer is not an ingrate, rather he is most appreciative of the Divine blessing he has received.
Similarly, according to the Ramban Birchas haTorah is a blessing of shevach v'hoda'ah - praise and thanksgiving to Hashem for entrusting us with His Torah. The blessings include v'ha'arev nah whereby we ask Hashem to sweeten the words of his Torah in our mouths. Scholars of the constitution (lehavdil) might pray for understanding and insight, but never for sweetness. The Torah which is our "constitution" not only teaches us right from wrong, but refines our character as well. This beracha expresses our joy not only in the study of Torah, but in the privilege of our access to and possession of the Torah. Since Torah is literally an extension of Hashem, as the Zohar teaches, "He and His Word, are One" by studying Torah we imbibe G-dliness. According to the Ramban this blessing is on the very Torah itself which, as King David taught (Tehillim 19:9), "The orders of Hashem are upright, gladdening the heart". This is the first source of simcha we are celebrating this Shabbos.
The second source of simcha this Shabbos is the reading of Parshas Ha'azinu which the Torah refers to on several occasions as the shira (song). The reason there forty three verses are known as shira might very well be that they evoke happiness and clarity. The Ramban explains the significance of the shira to be that it covers the past, present and future. He writes that even if it were given over by a non-Jewish soothsayer it would still be of worth, as every detail has been fulfilled, how much more so that it comes from Hashem! We are told succinctly that Hashem created the world and selected the Jewish nation as his ambassadors to the rest of society to teach by their example, and that their backsliding and negative behavior was worthy of their extinction but this would cause a desecration of His Holy Name and therefore will not happen. Therefore, though extreme challenges might face the Jewish nation, e.g. exiles and pogroms, they are promised that Hashem who directs and guides the history and destiny of mankind, will ensure their survival and prospering till the end of time. This Divine insurance policy is clearly one of the reasons for its designation as a song. Moreover, the mitzvah to write a Torah is referred to as the mitzvah to write this song (Devarim 31:19), which the Rambam (at the beginning of the laws of Sefer Torah) explains to indicate that the shira of Ha'azinu is to be written within the Torah scroll, all of which is referred to as a song. The singing of song reflects the happiness that one is experiencing at the moment. The Shabbos table, a wedding, and a family simcha are intertwined with song. The Torah itself gives not only the direction of life, but the emotional inspiration that attaches oneself to the Author.
Finally, we are anxiously awaiting the third simcha, that of the yom tov of Sukkos. The Torah itself designates this holiday as the happiest. The Torah does not use the verb "v'samachta" - "you shall rejoice" before Hashem in conjunction with the Pesach, but it does mention simcha once regarding Shavous and twice regarding Sukkos.
Sukkos represents the culmination of the three pilgrim festivals and the completion of the Yomim Noraim - Days of Awe. Most important, our leaving our permanent dwellings to enter the temporary dwellings of the Sukkah is a physical manifestation of our emunah - strengthened faith that was declared on Yom Kippur, which we now have the privilege to actualize it and show our total reliance on Hashem. The Chovos Halevavos (in Sha'ar Habitachon) teaches that this reliance on His protection leads to great simcha. The happiness and joy that emerges from this realization is the center of our celebration of the holiday of Sukkos.
May we be privileged to enjoy the sweetness of Torah, the positive destiny of our people, and the realization that He is still our one and only protector.
More divrei Torah and shiurim from Rabbi Yudin