Haazinu: The Testimony of the Heavens and the Earth

The Sifri offers several interpretations of the verse,3 “Give ear, O heavens, and I will speak; hear, O earth, the words of my mouth,” concluding as follows:

Moshe called two witnesses for the Jewish people that will exist forever. He told [them], “I am a mortal. Tomorrow, I will die. If someone will come and say, ‘We did not accept the Torah,’ who will deny the claim? Therefore, I am calling to testify two witnesses who will exist forever.”

This is the last statement in that passage of the Sifri; it is more than an interpretation. For this reason, the Sifri does not introduce it with the words, “another interpretation,” as it does regarding the earlier explanations of this verse it offers. Instead, it is a summary of all that came prior. In those prior interpretations, different types of Divine service were outlined, each one referring to another mode. After explaining the various details of these types of Divine service – which do not conflict with each other but, to borrow a frequently used Talmudic idiom, “one Sage gave one [interpretation], another gave a another; however, they are not arguing” – the Sifri restates the concept as a whole, beginning with the phrase, “Moshe called two witnesses…,” as will be explained.

This is also the reason why, in his commentary on the Torah, Rashi — and it is well known the extent to which the Rebbeim lauded Rashi’s commentary,4 for it brings out the Torah’s inner dimensions — quotes only the final clause of the Sifri, for it serves as an inclusive conceptualization and summary of the other interpretations.

Among the other explanations of the verse offered by the Sifri are:

Another interpretation: “Give ear, O heavens” – [this is stated] because of the Torah which was given from the heavens, as it is written,5 “You saw that I spoke to you from the heavens.” “Hear, O earth, the words of my mouth.” [The earth is mentioned because] the Jews stood upon it when they said,6 “We will do and we will hear all that G‑d has spoken.”

Another interpretation: “Give ear, O heavens,” – [this is stated since] they did not observe the mitzvos given them from the heavens [i.e., those which relate to the heavens]. The mitzvos given them from the heavens include the calculation of leap years and the determination of the new months, as it is written,7 “They8 will serve as signs for the seasons, the days, and the years.” “Hear, O earth” – [this is stated because] they did not observe the mitzvos given them from the earth [i.e., those which relate to the earth]: leket,9 shichechah,10 pe’ah,11 terumos,12 tithes, the Sabbatical years, and the Jubilee years.”

Another interpretation: “Give ear, O heavens” – [this is stated because] they did not observe all the mitzvos given them from the heavens, nor did they observe all the mitzvos given them from the earth.

There are several difficulties with the above passage that require clarification. To begin with: What does the third interpretation cited above add to the second? Seemingly, it is a restatement of the second – that the heavens and the earth should serve as witnesses, attesting to whether the Jews keep those mitzvos given from the heavens and those mitzvos given from the earth. There are some who claim that the inclusion of the third interpretation is a textual error.13 But the fact that it is included in ancient manuscripts and early printings of the Sifri does not support that contention.

There are also slight textual differences between the latter two interpretations. In the second, the various mitzvos that relate to the heavens and the earth are singled out by the Sifri. This is not the case in the third, which does not identify any particular mitzvos, nor does it specify which mitzvos are connected to the heavens and which to the earth. Moreover, the third interpretation mentions “all the mitzvos... from the heavens,” and “all the mitzvos... from the earth.” This wording implies that all the mitzvos share a connection to both the heavens and the earth.

More specifically, it is necessary to appreciate the difference between our Divine service in the observance of mitzvos implied by the second interpretation and that implied by the third interpretation. According to the second interpretation, the Divine service the mitzvos involve is divided into two categories. Some mitzvos are associated with the heavens and others with the earth, while according to the third interpretation, the Divine service involving all the mitzvos shares a connection to both the heavens and the earth.

There is another point requiring clarification: According to the second interpretation — that “Give ear, O heavens” refers only to the mitzvos from the heavens and “Hear, O earth” refers only to the mitzvos from the earth — it would appear that for all the mitzvos, there is only one witness. The heavens testify merely regarding the mitzvos given from the heavens, and the earth testifies merely regarding the mitzvos given from the earth. This is problematic, for Torah Law requires two witnesses.

Moreover, there is a difficulty common to all three interpretations. The Torah and its mitzvos were given by G‑d, who is incomparably loftier than the heavens and the earth. Therefore, when attempting to inspire and motivate Jews to observe the Torah and its mitzvos, it would seemingly have been more effective to emphasize that the Torah and its mitzvos were given by G‑d. Indeed, this concept is emphasized in the blessing recited before Torah study, which praises G‑d “who gave us His Torah,” and in the blessing recited before the fulfillment of a mitzvah, which praises G‑d “who sanctified us with His mitzvos.” These blessings do not mention the fact that the Torah was given from the heavens, nor that it was given to the Jews on the earth. Instead, they seek to inspire the Jews by highlighting the connection of the Torah and its mitzvos to G‑d.

It is true that the wording of the verse, “Give ear, O heavens.... hear, O earth...,” also implies14 that if the Jewish people observe the Torah and its mitzvos, G‑d will employ the heavens and the earth to reward them. However, is this what is appropriate for the soul of a Jew to contemplate in order to encourage his observance of the Torah and its mitzvos?

This question is particularly apt given the fact that Parshas Haazinu is always read in the Ten Days of Teshuvah, or in the days between Yom Kippur and Sukkos. During this time of year, a Jew’s Divine service should emanate from the inner dimensions of his soul as reflected by the phrase,15 “Seek My inner dimension,” from the psalm beginning, LeDavid A-donai Ori…, recited during these days. Certainly, at this time a Jew should be concerned with such matters.

As mentioned on several occasions,16 the Divine service asked of a Jew involves the fusion of two extremes:

On the one hand, we must serve G‑d with simple faith and kabbalas ol, which stem from the essence of the soul and transcend our understanding. On the other hand, at the same time, our Divine service must also involve our conscious powers of intellect and emotion; they, too, must perceive G‑dliness. In other words, the essence of the soul must be drawn down into – and bonded with – our conscious powers, enabling us to serve G‑d with more than simple faith. We should also understand G‑dliness, love G‑d, and hold Him in awe, etc.

This concept applies not only to the ongoing Divine service of learning Torah and observing mitzvos as a whole, but also to our endeavors to turn to G‑d in teshuvah, which comes from the inner dimensions of our being. Nevertheless, our striving to fulfill the command, “Seek My inner dimension,” must permeate our conscious powers as well. For this reason, there are Ten Days of Teshuvah, representative of our ten conscious powers17 that teshuvah must permeate.18

The microcosm is reflected in the macrocosm. Just as a person must have a structured pattern of Divine service to draw down the essence of his soul into his ten conscious powers – which as a whole are divided into two general categories, intellect and emotion – so, too, our Divine service must involve drawing down G‑d’s Essence into the Torah and its mitzvos.

This concept is alluded to in the Ten Commandments, which begin,19 Anochi Havayah E-lokecha (“I am G‑d, your L‑rd”). Anochi refers to G‑d’s Essence, “which cannot be confined to a name, nor can it be alluded to by a letter or [even] by the point of a letter.”20 A Jew’s connection to Anochi is through the essence of his soul.

Havayah is one of the names of G‑d, but a name is only a ray of the essence. Nevertheless, G‑d’s name Havayah is His unique and essential name. A Jew’s connection to Havayah comes through his loftier powers, intellect and emotion.

E-lokecha is the possessive form of G‑d’s name E-lokim, which refers to the manner in which G‑d contracts Himself and limits His manifestation according to the level of the created beings. A Jew’s Divine service in actual observance serves as a conduit for this name of G‑d.

Therefore, when Moshe wanted to inspire the Jews to the observance of the Torah and its mitzvos, he called upon the heavens and the earth. By doing so, he implied that their observance should also be carried out with their conscious powers. Accordingly, he mentioned that the Torah and its mitzvos were given through the heavens and the earth, and in this way, aroused the Jews to Divine service with the powers of their souls that parallel the heavens and the earth, i.e., their lofty, “heavenly” powers of intellect and thought, and their lower, “earthly” powers of speech and action.21

The three levels of soul mentioned above – a) the essence of the soul, b) its “heavens,” and c) its “earth” – are generally reflected in three different modes of observance. “The heavens” of the soul, its intellectual potential, is expressed through the study of Torah, which primarily involves comprehension with one’s mind. The soul’s “earth” is expressed through the observance of the mitzvos, which primarily involves Divine service requiring action. And the inner dimensions and the essence of the soul express themselves through the Divine service of teshuvah, which primarily involves the commandment to “seek My inner dimension.” (Nevertheless, since in the realm of holiness everything is interrelated, each of these three modes of observance includes the other two as well.)

This explanation clarifies the passage from the Sifri cited at the outset. These three types of Divine service are alluded to in the three above-mentioned interpretations of the Sifri. The first interpretation, stating that the Torah was given from the heavens, focuses on the Torah, which primarily involves “the heavens,” our intellectual comprehension22 of G‑dliness. Nevertheless – since, as mentioned above, everything in the realm of holiness is interrelated – the study of the Torah also possesses an element that relates to action: verbalizing the Torah studied. To highlight that element, the Midrash also mentions “the earth.” Similarly, it relates to the essence of the soul, for the foundation of one’s comprehension of the Torah – as reflected in the commitment the Jews made before the Giving of the Torah, “We will do and we will hear,” stating “we will do” first23 – is a commitment of simple faith and kabbalas ol. Nevertheless, despite the interrelation of the other elements of Divine service, Torah study is fundamentally a “heavenly” mode of conduct.

The second interpretation focuses on the mitzvos. Our Sages highlighted the fundamental dimensions of this earthly service, saying,24 “Action is most essential.” Nevertheless, because of the interrelated dimension that exists within the mitzvos, there are also mitzvos25 which relate to “the heavens,” as reflected by the mitzvos of calculating leap years26 and the like. Moreover, in every mitzvah, even in those mitzvos “given them from the earth,” there is also an aspect of “the heavens” (i.e., the intent with which one performs the mitzvos).27 And, obviously, all mitzvos must be fulfilled with kabbalas ol, which reflects the soul’s essence.

Thus, the two witnesses, the heavens and the earth, are present with regard to every mitzvah, for the performance of every mitzvah involves both “the heavens,” the intent motivating the mitzvah, and “the earth,” the actual deed. Moreover, the two are not separate from each other. Were that the case, there would be only one witness, i.e., the intent or the action, for each dimension. Instead, the two should be interconnected. It should be apparent within the action itself that it is being carried out with inspiration and intent. Conversely, the intent is felt differently and deeper when it is expressed in action.

The third interpretation emphasizes teshuvah. For that reason, it speaks about not observing all the mitzvos given from the heavens and not observing all the mitzvos given from the earth, referring to a lack in the observance of all the mitzvos – both in “the heavens,” the intent, and upon “the earth,” the action. This interpretation focuses on the Divine service of teshuvah, which stems from the inner dimensions of the soul, expressing the inherent virtue of the Jewish soul, which transcends the Torah and its mitzvos.28 For this reason, teshuvah can wipe away all blemishes caused by lack of observance of the mitzvos.

Although teshuvah primarily involves the inner dimension of the soul – “seek[ing] My inner dimension” – it also includes elements relating to “the heavens and the earth,” the aspects of our spiritual makeup that involve thought and action. Nevertheless, in this motif, “the heavens and the earth” are not seen as distinct entities with their own inherent importance, for through teshuvah, the essence of the soul shines and, on that level, all the soul’s powers are as one.

By making the heavens and the earth witnesses regarding the Divine service of the Jews, Moshe held the people back from sinning (for, as Rabbi Yochanan ben Zakkai taught,29 a person will refrain from sin when he knows that someone is watching). Moreover, the fact that the heavens and the earth act as witnesses encourages and empowers all three types of Divine service: Torah study, the observance of mitzvos, and teshuvah.

We derive the strength for our Divine service in the entire year to come from the month of Tishrei. Since all Divine beneficence is conveyed through the Torah, accordingly, in this month we read Parshas Haazinu, for through this we call forth30 and draw down empowerment from G‑d for all these forms of Divine service. And this also enables us to receive reward from G‑d and the blessings that He grants us via the heavens and the earth throughout the entire year.

Adapted from a sichah delivered on Shabbos Parshas Haazinu, 5723 (1962)