Commento su Deuteronomio 32:1

האזינו השמים HEAR YE HEAVENS that I warn Israel, and be ye witnesses to this matter; for so I have told them that ye will be witnesses (cf. Rashi on Deuteronomy 31:28). Similar is the meaning of ותשמע הארץ (i.e. the verb has the force of an imperative: AND LET THE EARTH HEAR). And why did He call heaven and earth as witnesses against them? Moses thought: “I am a being of flesh and blood (mortal); tomorrow I shall be dead. If the Israelites will once say, ‘We have never accepted the covenant’, who can come and refute them?” Therefore he called heaven and earth as witnesses against them — witnesses that endure forever (Sifrei Devarim 306:15). And a further reason was that if they should act worthily, the witnesses might come and give them their reward: the vine might yield its fruit, the ground give its increase, the heaven bestow its dew; while if they should act sinfully, the hand of the witnesses might first be against them (Rashi uses a phrase similar to that used of human witnesses; cf. e.g. Deuteronomy 13:10): “and He will restrain the heaven, that there be no rain, and the earth will not give its increase; and you shall perish quickly” (Deuteronomy 11:17) — through the attacks of other nations (Tanchuma 5:10:1).

GIVE EAR, YE HEAVENS. By way of the plain meaning of Scripture, the words of Rabbi Abraham ibn Ezra are correct that the Scriptures designate as witnesses all things which exist and endure. Similarly, Hear O ye mountains, the Eternal’s controversy.¹Micah 6:2. Because the mountains endure, the prophet designates them as witnesses in his statement of the Eternal’s controversy with Israel. So also with reference to the stone that Joshua set up [after he made the covenant with the people], for there it is written, for it hath heard [all the words of the Eternal which He spoke unto us].²Joshua 24:27. See Vol. I, p. 390. And by way of the Truth, [the mystic teachings of the Cabala], the reference here is to the first [higher] heavens and earth mentioned in Genesis, for it is they that shall enter the covenant with Israel. Therefore, he states that the heavens should give ear and listen to the conditions, and how he will apply them.

האזינו השמים ואדברה, "Give ear, O, heavens, and I will speak, etc." First of all we must understand why Moses added the word: "and I will speak." Why did he not simply say האזינו השמים דברי, "give ear to my words, O heavens?" Secondly, why did Moses not lump heavens and earth together and write: האזינו השמים והארץ, or שמעו השמים והארץ? Thirdly, why did Moses use the word להאזין when he referred to the listening done by the heavens whereas he used the expression שמיעה when describing the kind of listening he wanted the earth to do? Fourthly, why did Moses use an imperative when ordering the heavens to listen, i.e. האזינו, whereas when speaking to the earth he simply said תשמע instead of שמעי? Fifthly, why did he say that what he had to say to the heavens was tough talk, ואדברה, whereas when speaking to the earth he used the term אמירה indicating soft talk? Sixthly, why did he speak about אמרי פי, "the words of my mouth," instead of simply "my words?"

האזינו השמים, to repay Israel in the event they sin deliberately, as mentioned in Deuteronomy 11,17 where G’d had threatened to withhold the rain, i.e. the blessings that originate in heaven.

האזינו השמים ואדברה, ותשמע הארץ, “Give ear o heaven so that the earth will listen when I speak.” [You, the reader, will no doubt observe that the author inverted the headline, to already incorporate his interpretation of what is written here. Ed.] Some commentators feel that when Moses addressed “heaven,” he was in fact addressing the angels who reside in heaven. Similarly, when he called out to the “earth” to listen to his words, he meant the inhabitants of the earth. Other commentators feel that Moses addressed as witnesses the “rain” which comes from the sky, and the yield of the fields and vineyards that is provided by the earth’s input. He called upon both to be generous with their contributions when the people deserved it. I believe that the correct interpretation is that Moses addressed heaven and earth’s essence, as it is customary for verses in the Bible that describe someone as being called as witness to appoint enduring phenomena such as heaven and earth as witnesses, as one can be sure that when needed these witnesses will always be at hand. This is why we have שמעו הרים את ריב ה', the prophet Micah 6,2 calling as witness the mountains; when he relays G’d’s message to the people. Moses used the term האזנה when addressing the heavens, whereas he used the term שמע when addressing the earth. The prophet Isaiah, (Isaiah 1,2) in a similar appeal reversed what Moses did, using the term שמע when addressing the heavens, and the term האזנה when addressing the earth. The reason is that when the recipient of the sound of one’s voice is nearby, the term האזנה is appropriate, whereas for recipients further away the term שמע is appropriate. Moses was feeling closer to heaven than to earth at that time, hence he used the term appropriate for addressing someone nearby when speaking to heaven. Isaiah, not being on the same spiritual level as Moses reversed the procedure, as he was closer to earth than to heaven.

That I admonish the Israelites. Rashi is answering the question: How could Moshe command the heavens? Does he rule over heaven? And a further question: Why did he take testimony against Yisroel for they had not yet sinned? Therefore he explains that “I admonish [i.e., warn] the Israelites,” as it is written above, “I invoke as witnesses (העדתי) against you this day, heaven and earth” (Devarim 30:19). This is an expression of admonishing [i.e., warning], similar to, “The man warned us repeatedly (העד העיד)” (Bereishis 43:3). For [Moshe] had not yet said anything to heaven or earth, and it is only now that he speaks to them.

Kap. 32. V. 1. Es ist dies die im vorigen Kapitel V. 28 angekündigte Bestellung des Himmels und der Erde zu Zeugen und Garanten des mit Israel geschlossenen Gottesbundes und des über seine aus diesem Verhältnis sich gestaltende Zukunft zu sprechenden Wortes. (Siehe daselbst und Kap. 30, 19.) האזין, das Ohr hinneigen, spricht ein größeres Entgegenkommen zur Aufnahme eines zu sprechenden Wortes aus als שמע .שמע, gehört kann etwas auch ohne Wollen des Hörenden werden, nicht also האזין. Die Vollstreckung der von Himmel und Erde zu erwartenden Vertretung des Gottesbundes kommt in erster Linie vom Himmel, indirekt erst von der Erde zum Vollzuge. Aktiv ist zunächst der Himmel, die Erde mehr passiv; denn aller Segen und Unsegen der physischen Entwicklung der Erde, und soweit sie von diesen bedingt sind, auch der menschengesellschaftlichen Verhältnisse, sind von kosmischen außerirdischen Veränderungen bedingt, die in dem Begriff שמים enthalten sind. Was auf Erden sich gestalten soll, muss erst mit Wirkungen des "Himmels" beginnen. Daher die direkte Aufforderung an השמים, und zwar האזינו השמים zur Auf- und Übernahme des zu sprechenden Wortes. ותשמע הארץ, nicht ושמעי הארץ ist mehr eine indirekte Folge des האזינו השמים.

האזינו השמים ואדברה, “hearken o heavens and I will speak;” Moses, when addressing heaven and earth mentioned the word האזינו, addressing the ears of heavens first, whereas Isaiah when doing so in Isaiah 1,2 mentioned the word שמיעה, hearing first. The reason is that Moses’ primary field of activity was with heaven, he was close to it and did not need to worry about the ability of the heavens to hear him, but needed their attention to his words. Isaiah being closer to earth than to heaven had to proceed in the reverse order, first making sure that witnesses’ ears were open, before worrying about gaining their undivided attention. When someone is close to the one who addresses him, all he needs to do to get the message is turn his ears in the source of the sound’s direction. A person who is far from the speaker needs to insure first that he is heard, before worrying that what he says will be heard and understood. According to Rashi, (in his commentary on Isaiah) the reason for the opposite approaches taken between Moses and Isaiah is that both heaven and earth are witnesses, (compare Deut. 30,19) seeing they will be around as long as any Israelites exist, they had to be addressed as such in similar terms, i.e. both as hearing and hearkening, (paying attention to what they hear) otherwise each could claim that they were only witnesses to part of what had been demanded of them. Rav Hunna, quoting Rav Acha, claims that from the wording it is clear that there are more witnesses in heaven than on earth, seeing that Moses addresses heaven in the plural mode, האזינו, whereas he addresses earth in the singular mode, ותשמע. Isaiah followed the same pattern he had read about in the Torah, i.e. plural mode for heaven, and singular mode for earth.

האזינו השמים, “hearken o heaven, etc.;” the word האזינו is derived from אזן, “ear.” Moses asks the heavens and the earth to lend their ears to what he is about to say. This is a direct continuation of the last verse in the previous portion, Vayelech, in which he had announced this poem/song to the people. He now calls on the eternal heaven and earth to act as witnesses to what he had to say, seeing that he, as a mortal, cannot do so anymore.

So that you may serve as witnesses to the matter. For so I informed them, etc. Rashi is answering the question: Perhaps Yisroel would not accept heaven and earth as witnesses [against them]. Therefore Rashi explains, “for so I have informed them.” In other words, “I have already said to them.”

I have seen that our sages in the Sifri explain that seeing Moses was closer to heaven than to earth he said האזינו השמים, whereas Isaiah (Isaiah 1,2) who was more distant from heaven, addressed the heavens by saying שמעו שמים, "listen heavens!" This answers some of the questions we have posed but not all of them.

ירפס vergleicht diesen Eingang der Rede Mosches mit dem שמעו שמים והאזיני ארץ des Jesaias (Kap. 1, 2), und bemerkt: לפי שהיה משה קרוב לשמים לפיכך אמר האזינו השמים ולפי שהיה רחוק מן הארץ אמר ותשמע הארץ אמרי פי בא ישעי׳ וסמך לדבר ואמר שמעו שמים והאזיני ארץ, שמעו שמים שהיה רחק מן השמים, והאזיני ארץ שהיה קרוב לארץ.. Mosche stand dem Himmel nahe und der Erde fern, und darum forderte er den Himmel zu האזנה auf, die Erde aber zur שמיעה. Jesaias war aber dem Himmel fern und der Erde nahe, darum sprach er שמעו zum Himmel und האזיני zur Erde. Das zuvor bemerkte Verhältnis des Himmels und der Erde dürfte auch diesen Sätzen des ספרי zu Grunde liegen. Im Dienste der göttlichen Waltungszwecke ist der "Himmel" das Aktive, Spendende, die Erde aber mehr das passiv Empfangende. Mosche durfte sich in seiner Sendung den aktiven, spendenden Wirkungen der Himmel nahe verwandt begreifen. War er ja gesandt, die Saaten des Lichts und der Wärme, der Wahrheit und des Lebens dem Entwicklungsacker der Menschheit zu bringen. Vergleicht doch sofort V. 2 die von seiner Lehre und seinen Verheißungen zu erwartenden Wirkungen mit den die Fruchtbarkeit und das Gedeihen der Erde bewirkenden Himmelsspenden. Mosche durfte sich daher קרוב לשמים fühlen und spricht sein Wort unmittelbar zu den Ohren des Himmels. בא ישעי׳ וסמך לדבר. Jesaias, an diese Ausdrucksweise des so hoch über ihm stehenden Meisters anlehnend, fühlte sich in seiner Sendung nur der passiven Erde nahe — spricht er ja auch nicht: כי א׳ דברה, sondern כי ד׳ דבר daher nur שמעו שמים und והאזיני ארץ. Ohnehin war als Mosche das Wort seiner Sendung zu sprechen hatte, dasselbe als Bestimmung noch erst dem Himmel nahe, fern aber noch der Erde, auf welcher es seine Verwirklichung finden sollte. Jesaias aber stand in der Zeit der Verwirklichung und war ganz eigentlich ein vermittelnder Bote derselben. Sein Wort war daher in der Erdnähe. Daher auch hier an den Himmel gerichtet ואדברה, sind es noch erst דברים, ausgesprochene Bestimmungen, deren Verwirklichung immerhin noch in der Ferne liegen mochte, erst wenn sie die Erde berühren, werden sie im Vollzug begriffene אמרים. (vergl. Bereschit 1, 22-23)

האזינו השמים, “you have been witnesses when I gave the Torah to this people,” as Moses quoted G-d as saying in Exodus 20,20: כי מן השמים דברתי עמכם, “for I have spoken with you from the heaven”.

Similarly, “let the earth hear.” This means that you should not say that since it is written, “Listen heaven and earth as I declare,” the Torah must be speaking about two separate matters. Rather it means to say and also “let the earth hear” that I am warning Yisroel and you will be witnesses to the matter. The reason that it written regarding he heavens, “hearken” and regarding the earth, “hear” is because Moshe Rabbeinu was cleaving to the heavens, because he was nearing his death, and his soul was now cleaving to the Above. When a person is standing close to his friend, he says “hearken,” and therefore Moshe said, “Hearken [heavens].” But he was distant from the earth, therefore it is appropriate to use the term “hear.” For this reason he did not include them both in the same phrase and say, “Hearken Heaven and earth as I declare, etc.” Re”m explains that the reason he did not combine heaven and earth together is because heaven is deserving of more honor than the earth, and therefore he did not combine them in a single phrase. But his explanation does not answer why Scripture changes its expression and uses the term “hearken” for Heaven and “hear” for the earth.

If we do not accept the approach of Sifri we must first explore the meaning of the word להאזין. It seems to me that the word can have two meanings. One meaning is intransitive, one inclines one's ear in order to hear better. One strains to listen. The second meaning is: "listen with your ear," i.e. the meaning is transitive; one appeals to the listener to respond to what one has to say. The first meaning may imply that the one who does the listening is a long way from the source of the sound, and this is why he cannot hear without inclining his ear and paying extra special attention. According to the second meaning the ear of the listener may be quite close and this is why the person doing the talking says only האזין, "listen." This is the approach chosen by our sages. Seeing that the word can also have an alternate meaning as we have tried to explain, we have chosen to approach our verse assuming that Moses employed the alternate meaning. After all, there are 70 legitimate ways to explain the Torah.

ואדברהich will, ich möchte sprechen, ich habe zu sprechen. Es ist dies das Motiv der an die Himmel gerichteten Aufforderung. Mosche will erst sprechen, wenn die Himmel ihr Ohr zur Entgegennahme seiner Worte bereit gestellt.

ותשמע הארץ, “hear o earth,” singular mode, there being only one earth, seeing that the people were standing on it when they had said: נעשה ונשמע, “we will carry out the laws of the Torah as soon as we will hear them” (Exodus 24,7).

Moshe said, “I am only mortal and tomorrow I may die, etc. If you ask: Why does Rashi in parshas Nitzovim (Devarim 30:19) offer a different reason for the verse, “I invoke, as witnesses against you this day, heaven and earth”? One can answer that above, regarding the warning, the witnesses are required to admonish the person who wants to commit the sin, in order that he will [listen to them and] not sin. If so, it is difficult [to understand], how can heaven and earth give warning? They are unable to speak! One cannot explain that Moshe warned Yisroel before heaven and earth in order that they should not sin, because at that time [when Moshe warned them] they were not intending to sin. It would have been considered a doubtful warning, which is not considered an adequate warning. Therefore Rashi explains [there] “Gaze at the heavens, etc. This type of gazing is considered as if [heaven and earth] were delivering a verbal warning. However, here in this song, [Moshe] is speaking of the punishments for Yisroel, if they transgress Hashem’s mitzvos and worship idols. And regarding punishment it is written, (Devarim 17:7) “Let the hand of the witnesses against him be first” [to punish the sinners]. Therefore [Rashi] gives a different explanation here.

From an homiletical point of view we are at liberty to explain any verse differently from the way our sages have explained it as long as our explanation does not run counter to the halachah. This applies all the more when we are able to demonstrate that our explanation will utilise both possible meanings of the word להאזין.

“Then Moses and the Israelites sang this song to the LORD…” (Shemot 15:1) There are ten songs. The first was said in Egypt, as it says “For you, there shall be singing As on a night when a festival is hallowed…” (Isaiah 30:29) The second was ‘Then Moses sang…’ Third was on the well “Then Israel sang this song…” (Bamidbar 21:17) The fourth was the song ‘Listen now…’ (Devarim 32:1) The fifth was “Joshua addressed the LORD…” (Yehoshua 10:12) The sixth “On that day Deborah and Barak son of Abinoam sang…” (Shoftim 5:1) The seventh “David addressed the words of this song to the LORD…” (Shmuel II 22:1) The eight was “A song for the dedication of the House.” (Psalms 30:1) The ninth was Yehoshefat, as it is written “he stationed singers to the LORD extolling the One majestic in holiness as they went forth ahead of the vanguard, saying, “Praise the LORD, for His steadfast love is eternal.”” (Chronicles II 20:21) The tenth is in the time to come, as it says “Sing to the LORD a new song…” (Isaiah 42:10) This song is different, as it is named in the masculine form (shir chadash and not shirah chadasha). All the other songs are named in the feminine form because just as a female gives birth so all of these salvations had after them another subjugation; but in the time to come will be a salvation which is not followed by any subjugation, as it says “But Israel has won through the LORD Triumph everlasting…” (Isaiah 45:17) Thus it is written ‘a new song’ in the masculine (shir chadash), just as a male does not give birth. So it says “Ask and see: Surely males do not bear young!” (Jeremiah 30:6)

האזינו, Moses addresses the heavens in the plural mode as there are a number of different heavens making up many layers.

We propose to adopt the following approach which will answer all the questions we have raised. Inasmuch as the heavens are the symbol of the highest spiritual regions in the universe, Moses addressed them first asking them "incline your ears in order to hear my words." To the earth Moses said: "תשמע, "you will hear," i.e. you do not need to incline your ear seeing I am standing right close to you. The reason Moses spoke of אמרי פי "the words of my mouth," seeing Moses' mouth was so close to the earth. [the sound waves did not have to be carried far. Ed.]

ותשמע הארץ, But the earth is only one, therefore he addresses the earth in the singular mode.

Pursuing this approach will help us clear up all the other nuances in the verse, each one in accordance with the relative position of the earth and the heavens. He called to the distant region to incline its ear to enable it to hear, forcing himself to speak loudly, hence ואדברה. To the nearby region, he made it plain that although he also addressed it there was no need for him to call out to be heard.

האזינו השמים ותשמע הארץ, the prophet Isaiah (Isaiah 1,2) took his cue from Moses, when he said: שמעו שמים והאזיני ארץ, “hear o heavens and give ear o earth;” when Moses recited this poem he was far from heaven, standing on earth; this is why the verb to describe hearing that he used was האזינו when addressing the heavens. One normally addresses first the people most distant and asks them to pay attention to what one has to say. Isaiah, who spoke at the instruction of the Lord, felt closer to heaven at that time, so that he reversed the use of the terms שמע and האזין respectively. When speaking to someone close by, the expression !האזין is not appropriate. Isaiah, at the time, considered himself as closer to heaven than to earth, seeing that he delivered a message from G-d in the heaven. Some commentators feel that exactly the opposite is true, and that the expression האזין, is the correct expression to be used when addressing someone close by, whereas the expression שמע is reserved for some further away. Moses who was so familiar with heaven and what goes on there, commenced with. האזינו therefore, and used the term שמע to call on the earth to listen, as by that time he was no longer at home on earth and had almost been completely absorbed by the heavenly regions.

When you keep these considerations in mind you will also understand the reason why the prophet Isaiah employed the opposite expressions, addressing earth as if it were distant and heavens as if it were near. The reason is explained by Isaiah himself when he said: כי ה׳ דבר, "for the Lord has spoken." In Isaiah we deal with a message from G'd. G'd who is in heaven does not have to shout in order to be heard in heaven. This is why He said שמעו when addressing heaven. Earth, which is distant from heaven, however, qualified for the form of address האזיני, as it had to be warned to strain to listen carefully seeing the message came all the way from heaven.

השמים, with the definitive prefix ה, makes it plain that he addresses the whole range of angels who have their homes in heavenly regions.

Perhaps the expression האזינו may simultaneously have both the meanings we outlined earlier.From the physical point of view, i.e. the words emanating from Moses' mouth, the meaning is as we stated. From the spiritual point of view, i.e. from the respective soul's point of view, it may correspond to the meaning our sages have adopted as its true meaning here. This would prove that Moses' soul had ascended to heaven at the time and this is what our sages had in mind when they described Moses as being closer to heaven than to earth at that time, as distinct from Isaiah.

On a moral-ethical plane perhaps Moses addressed the two components man is made of, the spiritual and the physical component. Moses called the spiritual part "heaven," and the physical part "earth." Our sages in Sanhedrin 91 alluded to something of this kind when they interpreted Psalms 50,4 יקרא אל שמים מעל ואל הארץ לדין עמו. "He summoned the heavens above and the earth, for the trial of His people." The Talmud understands the verse as a justification for G'd judging man who is composed of both body and soul. Each one on its own cannot be held responsible for the acts of the other. When they are together, however, G'd is able to punish man for his sins.

והארץ, and similarly, all the forces active on earth as part of what we call: “nature.”

When Moses addresses the spiritual element within man he calls out to it and says האזינו השמים, i.e. "listen you heavenly parts," the ones which are concealed inside man and therefore have to make an effort to listen, להאזין. He employs the tough ואדברה, so that the soul will accept the authority of its Creator and carry out its duty.

Vis-a-vis the physical part of man, the visible part, Moses said ותשמע הארץ, addressing the parts of man which consist of earth. He said אמרי פי, because the body being by nature far from the regions where abstract intelligence predominates, requires the soft-toned approach in order to be able to listen properly.

It is also possible that Moses tailored his words to the several levels of Israelites. There was the layer comprising the leaders on the one hand, and the vast multitude of the common people. The latter were not known by any distinctive appellation. Moses described the leaders and the elite as שמים, seeing they were on a spiritually lofty level; he addressed them imperatively האזינו השמים, whereas afterwards he said ותשמע הארץ. He implied that if the leaders of the people had demonstrated that they accepted Moses' instructions it would be automatic for the common people to do so also. The Zohar volume two page 36 phrases it thus: "If the head of the people behaves properly the whole people behaves properly."

There may be another allusion here. People who are absorbed in listening to words of Torah and absorbing them are described as שמים, heaven; this is similar to Psalms 82,6: אני אמרתי אלוקים אתם ובני עליון כלכם, "I had said that you are divine beings, sons of the Most High, all of you." We have pointed out in connection with Genesis 6,3 (page 87) that the deeds of the righteous are able to transform mere earthly matter and give it a divine form, whereas the wicked, alas, accomplish the reverse by their evil deeds.

We have also mentioned that the "form" is known as "heaven," whereas the "material" is known as "earth." Moses uses the expression ואדברה, suggesting that the heavens should not only listen carefully to what he has to say when his words are flattering and pleasing, but, even when he had to communicate admonitions on account of sins which had been committed, he wanted these normally "heavenly" people to listen with equal intensity to what he had to say.

ותשמע הארץ, "and hear O earth;" Moses meant that even after the separation of body and soul, when the body is no more than mere earth, "this earth" should still listen to the words coming forth from Moses' mouth. This may be understood also with the help of the Zohar Chadash Bereshit 20. In the future a heavenly voice will travel past every marked grave and invite the dead to rise from their graves. They base this on Kings II 23,17: "What is the grave-marker I see here?" [The grave in question was that of a prophet. Ed.] This is a reference to the promise by G'd that even the bodies of the righteous would be able to respond when one addresses them. ותשמע הארץ אמרי פי, from the sequence of what Moses said you can learn that he who is not on the spiritual level of מאזין, does not possess the kind of body that will respond at the time of the resurrection to the proclamation mentioned in Zohar Chadash being addressed to the bodies undergound.