Midrasch zu Jeschijahu 1:2

(Deut. 32:1:) “Give ear, O heavens, and let me speak; let the earth hear the words of my mouth.” This text is related (to Prov. 16:26), “The soul of a laborer labors for him, because his mouth (i.e., hunger) urges him on.” Why did Moses call to the heavens and the earth at the time of his passing away? [It was] simply to teach you that he called them to charge them concerning himself. He said to them, “Behold, the Holy One, blessed be He, has decreed over me that I am to die. Set your mind on how you will receive me in glory, so that you look at me as if I were alive and speaking words of Torah for the world.” (Deut. 32:1:) “Give ear, O heavens,” as I have already told you (in Deut. 4:26), “I have called heaven and earth to witness against you today.” See to it that you do not accuse¹Rt.: QTRG, from the Greek verb kategorein. Israel after my death,²See III Enoch 26:12 = Sefer Enoch: Seder Ruhot, in A. Jellinek, Beth ha-Midrasch (Leipzig: C. W. Vollfath, 1853–57), vol. 5, pp. 179–180. but be mindful, as if I were alive, standing up to ask mercy for [Israel]. Isaiah said (in Is. 1:2), “Hear, O heavens, and give ear, O earth.” What was the reason for Isaiah saying, “Hear, O heavens, and give ear, O earth?” [It was] simply to teach you that all the words of the prophets are equivalent. Moses said, “Give ear, O heavens,” and Isaiah said, “Hear, O heavens.” R. Aqiva said, “[This] teaches that when Moses uttered the Torah, he was in the heavens, and that he was speaking with the heavens like one who is speaking with his friend, since he said, ‘Give ear, O heavens.’ But when he saw that the earth was far from him, he said, ‘Let the earth hear the words of my mouth.’ In the case of Isaiah, however, because he was on earth, he said, ‘Hear, O heavens,’ [since they were] far from him. After that he said, ‘And give ear, O earth, because it was near to him. (Is. 1:2, cont.:) “For the Lord has spoken.” They said to him, “Isaiah our teacher, if the Holy One, blessed be He, had spoken, would not the earth have quaked? Has it not already been stated (in Ps. 68:9), ‘The earth quaked, and the heavens [poured], because of the God of Sinai, [because of God, the God of Israel].’ The waters also trembled, as stated (in Ps. 93:4), ‘Than the roarings of many waters....’ When? [When] (in Exod. 20:1) ‘God spoke all these words, saying.’ If he had spoken with you, would you have lived?” It is comparable to a governor who entered a city. A prefect³Gk.: strategos. of that city came. When the governor came to speak with them, they became bewildered. In a few days, a certain bumpkin came. He said to them, “This is my friend, and I am accustomed to speak with him.” They said to him, “We cannot speak with him, but if he is your friend, speak with him on our behalf, and then [speak] with us [and let us know what he says].” [Similarly,] Israel said to Isaiah, “In our case he has called us his children, as stated (in Exod. 4:22), ‘Israel is My first-born son.’ It is also written (in Is. 46:3), ‘[Hearken unto me, O house of Jacob …,] the ones who have been borne by Me from birth, [carried from the womb].’ When He spoke with us at Sinai, our soul departed with His word. Should He speak with us [again], we shall die. But you are our master; draw near and listen, just as Moses our master did.” And what was this crown (status) that Isaiah had? What is stated (in Is. 49:5), “And now the Lord has spoken, the One who formed me in the womb to be His servant […].” Therefore is it stated (in Is. 32:1:) “Hear, O heavens….”

[(Deut. 32:1:) GIVE EAR, O HEAVENS, <…>; LET THE EARTH HEAR….] Isaiah said (in Is. 1:2): HEAR, O HEAVENS, AND GIVE EAR, O EARTH. What was the reason for Isaiah saying: HEAR, O HEAVENS, AND GIVE EAR, O EARTH? <It was> simply to teach you that all the words of the prophets are equivalent. Moses said: GIVE EAR, O HEAVENS, and Isaiah said: HEAR, O HEAVENS. R. Aqiva said: <This> teaches that when Moses uttered the Torah, he was in the heavens, and that he speaks with the heavens like one who is speaking with his friend, since he said: GIVE EAR, O HEAVENS. But when he saw that the earth was far from him, he said: LET THE EARTH HEAR THE WORDS OF MY MOUTH. In the case of Isaiah, however, because he was on earth, he said: HEAR, O HEAVENS, [since they were] far from him. After that he said: AND GIVE EAR, O EARTH, because it was near to him.

Another comment on The Tabernacle of the testimony. It informed Israel that if they should deny Him and neglect His commandments and statutes, it would be seized twice as a pledge. As we have explained previously, He equated the Tabernacle you erected to the creation of heaven and earth. And just as the Tabernacle bears witness, so He said: I will bear witness against you today (Deut. 4:26). He did so again when the prophet appeared in heaven, after Israel renounced the Holy One, blessed be He. He exclaimed: Hear, O heavens, give ear, O earth, for the Lord hath spoken: “Children I have reared, and brought up and they have rebelled against Me” (Isa. 1:2). That is to say, when My testimonies were before you, you were a witness that they would not reject Me, yet Hear, I have reared and brought up and they have rebelled (ibid.).

“And the earth abides forever” (Ecclesiastes 1:4). Rabbi Yehoshua ben Korḥa said: The verse should have said only: “The earth passes and the earth comes, but the generation abides forever.”²⁸This would indicate that the earth is transient, and the people last forever. Which was created for the sake of the other, was the earth created for the sake of the generation, or was the generation created for the sake of the earth? Was it not the earth [that was created] for the sake of the generation? Rather, because the generation did not perform the duties [assigned to it by] the Holy One blessed be He; therefore, it wastes away. The earth, because it performs the duties [assigned to it by] the Holy One blessed be He; therefore, it does not waste away.
Rabbi Shimon ben Yoḥai said: It is written: “For like the days of the tree will be the days of My people” (Isaiah 65:22). Tree means nothing other than Torah, as it is stated: “It is a tree of life for those who grasp it” (Proverbs 3:18). Which was created for the sake of the other; the Torah for the sake of Israel, or Israel for the sake of the Torah? Was it not the Torah [that was created] for the sake of Israel? Rather, the Torah that was created for the sake of Israel exists for ever and ever; Israel, for whose sake [everything] was created, all the more so. Rabbi Yitzḥak said: A kingdom enters and a kingdom leaves, but Israel stands forever; that is: “The earth abides forever.” Rabbi Shmuel in the name of Rabbi Pelatya of Naveh derived it from this verse: “Yehonatan son of Gershom son of Menashe, he and his sons were priests for the tribe of Dan until the day of the exile of the land” (Judges 18:30). Does a land go into exile or wander? Rather, these are Israel, who are called land, as it is stated: “All nations will praise you; as you will be a land of delight” (Malachi 3:12) – you will be called a land of delight.
Rabbi Berekhya said in the name of Rabbi Shimon ben Lakish: Everything that the Holy One blessed be He created in man, He created its parallel for the earth. Man has a head and the earth has a head [rosh], as it is stated: “[He had not yet made earth and fields, or] the beginning [rosh] of the dust of the world” (Proverbs 8:26). Man has eyes [einayim] and the earth has eyes, as it is stated: “They will cover the face [ein] of the earth” (Exodus 10:5). A person has ears and the earth has ears, as it is stated: “Listen, earth” (Isaiah 1:2). Man has a mouth and the earth has a mouth, as it is stated: “The earth opened its mouth” (Numbers 16:32). Man eats and the earth eats, as it is stated: “A land that consumes its inhabitants” (Numbers 13:32). Man drinks and the earth drinks, as it is stated: “[But the land]…by the rain of the heavens it drinks water” (Deuteronomy 11:11). Man vomits and the earth vomits, as it is stated: “So the land will not vomit [you out]” (Leviticus 18:28). Man has hands and the earth has hands [yadayim], as it is stated: “The land is spacious [raḥavat yadayim]” (Genesis 34:21). Man has thighs and the earth has thighs [yerekhayim], as it is stated: “I will gather them from the ends [miyarketei] of the earth” (Jeremiah 31:8). Man has a navel [tabbur] and the earth has a navel, as it is stated: “Dwellers in the middle of [betabbur] the earth” (Ezekiel 38:12). Man has nakedness and the earth has nakedness, as it is stated: “To see the nakedness of the land you have come” (Genesis 42:9). Man has feet and the earth has feet, as it is stated: “And the earth abides [omadet] forever” (Ecclesiastes 1:4).²⁹The term omadet literally means standing, implying that it has feet.
What is omadet? Ma’amedet. Rabbi Aḥa and the Rabbis, Rabbi Aḥa said: It fulfills [ma’amedet] its duties. The Rabbis said: It produces [ma’amedet] its food. Rabbi Shimon ben Yosei ben Lakoneya said: Because in this world a person builds a building and another spends time in it, [a person] plants a sapling and another eats [its produce]. But in the future, they will not build and another will settle, they will not plant and another will eat, as it is stated: “For like the days of the tree will be the days of My people, and My chosen will outlive their handicraft” (Isaiah 65:22).

And also in the case of Pharaoh, he was gnashing his teeth against Moses. Now he had said to them (the Israelites, in Exod. 5:17): YOU ARE LAZY, LAZY! R. Judah b. R. Simon said: What is the meaning of LAZY? He said to them: You are holy. (Ibid., cont.:) THAT IS WHY YOU SAY: LET US GO AND SACRIFICE TO THE LORD. The Holy One said (in Exod. 9:13): GO EARLY IN THE MORNING and make known to Pharaoh that he is nothing. {See, he is going out to the water.} (Exod. 9:13, cont., & 14:) THUS SAYS THE LORD [THE GOD OF THE HEBREWS]: LET MY PEOPLE GO TO WORSHIP ME. FOR THIS TIME <I WILL SEND ALL MY PLAGUES UPON YOUR HEART >…. He said to them: LET MY PEOPLE GO TO WORSHIP ME. Then it will be good for you; but if not, <then> FOR THIS TIME <I WILL SEND ALL MY PLAGUES UPON YOUR HEART>…. It is written (in Job 36:22): WHO IS A TEACHER LIKE HIM (i.e., like the Holy One), who teaches the wicked to repent? He said to Pharaoh (in Exod. 9:19): NOW SEND <AND> BRING UNDER SHELTER YOUR LIVESTOCK <AND EVERYTHING YOU HAVE>…. And what is written (in vs. 18)? BEHOLD, AT THIS TIME TOMORROW I WILL RAIN DOWN <VERY HEAVY HAIL>,…. Then after that I will bring the locust, as stated (in Exod. 10:4–5): BEHOLD, TOMORROW I WILL BRING LOCUSTS ON YOUR TERRITORY, AND THEY SHALL COVER THE EYE¹⁰²A more common translation would be SURFACE, but the midrash understands the Hebrew literally here to mean EYE. OF THE EARTH. Our masters have said: Just as a woman has a head, so does the earth have a head. Thus it is stated (in Prov. 8:26): <…> NOR THE HEAD OF THE DUST OF THE WORLD.¹⁰³In the context of Proverbs these words mean that the Holy One had not yet made A BEGINNING in creating THE DUST OF THE WORLD. Similarly other verses in this paragraph are understood more literally than in some translations. And just as a woman has ears, so does the earth have ears. Thus it is stated (in Is. 1:2): <HEAR, O HEAVENS, > AND GIVE EAR, O EARTH. And just as a woman has eyes, so does the earth have eyes. Thus it is stated (in Exod. 10:5): AND THEY SHALL COVER THE EYE OF THE EARTH. And just as a woman has a mouth, so does the earth have a mouth. Thus it is stated (in Numb. 16:32): AND THE EARTH OPENED ITS MOUTH <AND SWALLOWED THEM…>. And just as a woman has arms, so does the earth have arms. Thus it is stated (in Gen. 34:21): FOR BEHOLD, THE LAND HAS BROAD ARMS. And just as a woman has a navel, so does the land have a navel. Thus it is stated (in Ezek. 38:12): WHO DWELL ON THE NAVEL OF THE EARTH. Just as a woman conceives and gives birth, so does the earth. Thus it is stated (in Is. 66:8): CAN A LAND PASS THROUGH LABOR IN A SINGLE DAY? IS A NATION BORN ALL AT ONCE? <YET WHEN ZION WAS IN LABOR, SHE ALSO BORE HER CHILDREN. > This refers to Israel, because the Holy One brought them and had them enter Jerusalem ALL AT ONCE. And Jerusalem was astounded, as stated (in Is. 49:21): AND YOU WILL SAY IN YOUR HEART: WHO HAS BORNE ME {ALL} THESE? The Holy One said to them: By your life, in short while I am gathering your Dispersion, for so has Isaiah said (while addressing Zion in Is. 49:18): LIFT UP YOUR EYES ROUND ABOUT AND SEE. THEY ARE ALL ASSEMBLED, ARE COME TO YOU.

(Exodus 12:25) "And it shall be, when you come to the land": The service is contingent upon their entering the land and thereafter. (In the desert they were obliged to observe only one Pesach, in the second year, by Divine command.) "as He has spoken": And where did He speak it? (Ibid. 6:8) "and I shall bring you to the land, etc." Similarly, (Ibid. 16:23) "This is what the L rd has spoken: 'A resting, a holy Sabbath, etc.'" And where did He speak it? (Ibid. 5) "And it shall be on the sixth day that they shall prepare, etc." Similarly, (Leviticus 10:3) "This is as the L rd spoke: With My near ones I will be sanctified." And where did He speak it? (Exodus 29:43) "And I will be appointed there for the children of Israel and it (the mishkan) will be sanctified by My glory" (i.e., by My glorifiers). Similarly, (Devarim 11:25) "The L rd your G d will put the dread and fear of you over the whole land … as He spoke to you." And where did He speak it? (Exodus 23:27) "My fright shall I send before you, and I shall confound all the people, etc." (Devarim 12:20) "When the L rd your G d broadens your boundary, as he spoke to you, etc." And where did He speak it? (Exodus 34:24) "for I shall drive out nations from before you and I shall broaden your boundary," (Ibid. 23:31) "And I shall set your boundary from the Red Sea, etc." Similarly, (Devarim 15:6) "for the L rd your G d will bless you as He spoke to you." And where did He speak it? (Ibid. 7:14) "Blessed shall you be over all other peoples." Similarly (Ibid. 26:18) "and the L rd has affirmed this day to make you His chosen people as He spoke to you." And where did He speak it? (Exodus 19:5) "then you shall be to Me chosen above all the peoples." Similarly (Devarim 26:19) "and to place you higher than all the nations … as He spoke." And whence did He speak it? (Ibid. 28:13) "And the L rd will make you the head, and not the tail. Similarly, (Isaiah 1:2) "Hear, O heavens, and give ear, O earth, as the L rd has spoken." And where did He speak it? (Devarim 32:1) "Hear, O heavens, and I shall speak." Similarly, (Isaiah 40:5) "The glory of the L rd shall appear, and all flesh will behold as one, for the mouth of the L rd has spoken." And where did He speak it? (Devarim 32:39) "See, now, that I — I am He, and there is no god beside Me." Similarly, (Isaiah 1:19-20) "If you acquiesce and pay heed, the good of the earth will you eat. But if you refuse and rebel, the sword will devour you; for the mouth of the L rd has spoken." And where did He speak it? (Leviticus 26:25) "… I will bring against you an avenging sword, etc." Similarly, (Isaiah 25:8) "He will destroy death forever … for the L rd has spoken." And where did He speak it? (Devarim 32:39) "I put to death and I bring to life, etc." Similarly, (Isaiah 58:14) "then you will rejoice in the L rd, and I will 'ride' you on the heights of the earth, etc." And where did He speak it? (Devarim 32:13) "He will 'ride' him on the heights of the earth, etc." Similarly, (Ezekiel 39:8) "Behold, it has come; it has arrived, says the L rd G d. This is the day of which I spoke." And where did He speak of it? (Devarim 32:42) "I will make My arrows drunk with blood, etc." Similarly, (Michah 4:4) "and each man will sit under his grapevine … for the mouth of the L rd of hosts has spoken." And where did He speak it? (Leviticus 26:6) "And I will place peace in the land, etc." Similarly, (Ovadiah 1:18) "And there will be no survivor of the house of Esav, for the mouth of the L rd has spoken." And where did He speak it? (Numbers 24:18-19) "And Edom (Esav) will become an inheritance … and a victor will issue from Jacob and will destroy all trace of Ir." Similarly, (Genesis 21:1) "And the L rd remembered Sarah (for motherhood) as He had said." "And where did He say it? (Ibid. 17:19) "And G d said: But Sarah your wife will bear, etc." Similarly, (Ibid. 21:1) "And the L rd did for Sarah as He had spoken." And where did He speak it? (Ibid. 15:4) "And the 'speaking' of the L rd was to him. This one (Ishmail) will not inherit you, etc." Similarly, (Yoel 4:8) "and I will sell your sons and your daughters, etc." And where did he speak it? (Genesis 9:25) "And he (Noach) said: Cursed is Canaan. A servant of servants will he be to his brothers." Similarly, (Devarim 17:16) "And the L rd said to you: You will not go back this way (to Egypt) again." And where did He say it? (Exodus 14:13) "For your seeing Egypt is (only) this day. You will see them no more forever." Similarly, (Isaiah 65:25) "The wolf and the lamb will graze together…said the L rd." And where did He say it? (Leviticus 26:6) "I will cut off wild beasts from the land." Similarly, (I Kings 11:2) "… of the nations of which the L rd said … You shall not come among them, etc." And where did He say it? (Devarim 7:3) "And you shall not intermarry with them, etc." Similarly, (I Kings 8:12) "The L rd has said that He will dwell in a thick cloud." And where did He say it? (Leviticus 16:2) "For in a thick cloud will I appear upon the (ark) cover." Similarly, (Malachi 3:17) "'and they will be Mine,' said the L rd." And where did He say it? (Exodus 19:5) "And you will be unto Me, chosen, etc." Similarly, (Yoel 3:5) "And all who call in the name of the L rd … as the L rd said." And where did He say it? (Devarim 28:10) "And all the peoples of the earth will see that the L rd's name is called upon you, etc." Similarly, (Isaiah 66:20-21) "And they will bring all your brothers from all the nations as an offering to the L rd … And also from them will I take Cohanim and Levites, the L rd said." And where did He say this? (Devarim 29:28) "What is concealed (from us [e.g., who is a Cohein and who, a Levite]) is known to the L rd our G d." Here, too, (Exodus 12:25) "And it shall be, when you come to the land that the L rd will give you, as He has spoken, etc." And where did He speak it? (Ibid. 6:8) "And I shall bring you to the land, etc." (Exodus 12:26) "And it shall be, when your sons say to you, etc.": At that time, Israel was receiving bad tidings, that the Torah was destined to be forgotten. Others say they were receiving good tidings, that they were destined to see sons and sons of sons. (Exodus 12:27) "And the people bowed down and prostrated themselves": Why did they bow down? For it is written (Ibid. 13:18) "And the children of Israel went out of Egypt chamushim" — one out of five ("chamishah"). Others say one out of fifty ("chamishim"). And others say one out of five hundred ("chamesh me'oth"). R. Nehorai says; Upon my oath, not one in five hundred went out. For it is written (Ezekiel 16:7) "Numerous as the spouts of the field did I make you" (in Egypt), and (Exodus 1:7) "And the children of Israel were fruitful, and teemed" — One woman would bear six in one womb. And you say one in five hundred went out? And when did they die? In the three days of darkness, of which it is written (Exodus 10:23) "One man could not see another." The Jews buried their dead, and they were thankful and praised (the L rd) that their foes could not see (the dead) and rejoice in their downfall. (Ibid. 12:27) "Then you shall say that it is a Paschal sacrifice to the L rd.": R. Yossi Haglili said: The Jews would have deserved to die in Egypt (if not for the merit of the Paschal sacrifice) whereby the last of them consummated his sacrifice (and lived.) "Then you shall say that it is a Paschal sacrifice." We are hereby apprised that all who hear of or see the miracles that the Holy One Blessed be He wrought in Egypt must give praise. And thus is it written (Exodus 18:8-9) "And Moses related to his father-in-law all that the L rd did to Pharaoh and to Egypt. And Yithro rejoiced, etc." (Ibid. 28) "And the children of Israel went and they did": Reward is given for both the going and the doing. "and they did": Now did they already do? __ Their taking it upon themselves to do is regarded as their doing. "as the L rd commanded": We are hereby apprised of their eminence. Exactly as Moses and Aaron commanded them thus did they do. What is the intent of (the seemingly superfluous) "Thus did they do"? Moses and Aaron, too, did thus.

Variantly: "Listen, O heavens": Because Moses was close to the heavens, he said "Listen, O heavens"; and because he was far from the earth, he said "and hear, O earth, the words of my mouth." Isaiah came and followed suit, saying (Isaiah 1:2) "Hear, O heavens, and listen, earth," being far from the heavens and close to the earth.