Haazinu – The Tree of Life

Hearing the Voice

dvar for parasha Haazinu (Deuteronomy 32:1 – 32:52) 5783

“Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth.” – Deuteronomy 32:1, JPS 1917 Tanach

As Moshe prepares to pass on his leadership to Joshua, he focuses on the conclusion of his speech to B’nei Yisrael. H’Shem explains to Moshe that at some point after being established in Eretz Canaan, on the other side of the Jordan River – the land that will be called Eretz Yisrael – the people will “go astray after the foreign gods of the land, whither they go to be among them, and will forsake Me, and break My covenant which I have made with them” (Deuteronomy 31:16, JPS). Therefore, H’Shem instructs Moshe to teach them a song – to be remembered – that will serve as a witness against them in future generations.

Moshe calls upon the heavens and the earth to serve as witnesses, since they will outlast the generations, always serving to remind Israel of this song. On another level, according to Rashi, the heavens and earth would actually play an active role in chastising Israel – the nourishing rains of the heavens would diminish, and the produce of the earth would be withheld. On a more subtle note, not only the words of this song reverberate throughout the heaven and earth; even H’Shem’s words, intent and guidance span the continents and the skies, reaching out to all who will listen intently for His voice. This is our consolation for today. If we hear His voice.

Our Transcendent Nature

“Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth. My doctrine shall drop as the rain, my speech shall distil as the dew; as the small rain upon the tender grass, and as the showers upon the herb.”

– Deuteronomy 32:1-2, JPS 1917 Tanach

Every day a Bas Kol (literally, “Daughter of a Voice”) goes out from Sinai, saying, “Woe to the inhabitants of the earth, for contempt of the Torah” (Pirkei Avos 6:2). However, the voice goes unheard by mankind. Yet, the Besht points out that the voice is heard intuitively. Therefore, on some level, when the inner ear of a person resonates with that voice, a person is inspired to do teshuvah (return to G-d through repentance. Consider, if you will, that often when someone is compelled by his or heart to return to the ways of G-d, the motivation may be unseen if not unexplainable, even by the person moved to do so. Therefore, there appears to be some verifiable experience that supports this midrash; in other words, the intuitive nature of a call to teshuvah.

According to Nesivos Shalom, the opening pasukim (verses) of parashas Haazinu may be viewed in light of this midrash. One way to reckon, “Give ear, O you heavens, and I will speak; and hear, O earth, the words of my mouth,” is to compare the heavens to our “heavenly selves,” and the earth to our “earthly selves.” Thus our higher selves seek the inspiration of heavenly pursuits, and the influence of those pursuits upon our godly soul. While our lower nature is more inclined to be drawn to more mundane activities, and materialistic endeavors. This is the difference between ruchniyos (spirituality) and gashmiyos (corporeality). Both are necessary to some extent; yet, both must be regulated by the words flowing forth from Heaven.

We are called to permit ourselves to be permeated by the words of Torah, in both our lower and higher natures. Moreover, ultimately our lower nature should be drawn towards more noble endeavors through our focus on the higher pursuits of our godly soul. Thus, even as our lower nature, sometimes described in chassidus as the “animal soul,” needs to be tamed and regulated by Torah, and our godly soul should be modified in its higher aspirations according to G-d’s words, the emphasis should always be placed to some degree on our higher selves. The reason being is because as human beings, we are meant to transcend our lesser selves, by living in accord with the greater spiritual propensity provided for by our godly soul.

“Thy lovingkindness, O L-RD, is in the heavens; Thy faithfulness reacheth unto the skies. Thy righteousness is like the mighty mountains; Thy judgments are like the great deep; man and beast Thou preservest, O L-RD.”

– Psalms 36:6-7, JPS 1917 Tanach

Give Ear to the Word

“Give ear, ye heavens, and I will speak; and let the earth hear the words of my mouth.”

– Deuteronomy 32:1, JPS 1917 Tanach

Measure for Measure

parashas Haazinu 5782

Moses taught the Children of Israel a song that would serve to remind them, at some point in the future, of their failures, hopes, and redemption. Both Heaven and earth were called upon as witnesses to the words of Moses. Rashi adds that both heaven and earth would also serve to carry out the chastisement of Israel when they turned away from H’Shem: Heaven would withhold its rain, and the earth would withhold its produce.

Incidentally, almost as a sidenote, there is a reciprocal relationship between heaven and earth: “as above, so below.” Whatever we do on earth, causes a response in heaven. For example, when we pray, G-d will respond in a manner concomitant with our faith, and the nature of our prayer. Additionally, when we show kindness to others, we will find that in some unexpected way, we are rewarded for our kindnesses in due time, according to G-d’s wisdom.

This principle can also be found in the haftorah: “With the merciful Thou dost show Thyself merciful, with the upright man Thou dost show Thyself upright, with the pure Thou dost show Thyself pure; and with the crooked Thou dost show Thyself subtle” (2 Samuel 22:26-27, JPS 1917 Tanach). The principle is otherwise known as middah k’neged middah, “measure for measure.”