R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of heaven!" — He had the earth bear witness against them, viz. (Ibid. 6:19) "Hear, O earth, I will bring evil upon this people." When they went astray with the earth, viz. (Hoshea 12:12) "Their altars, too, are like heaps upon the furrows of he field," He had the ways bear witness against them, viz. (Jeremiah 6:16) "Place yourself on the ways and see, etc." When they went astray with the ways, viz. (Ezekiel 16:25) "At every crossroad you built your lofty place," He had the mountains bear witness against them, viz. (Michah 6:2) "Hear, O mountains, the quarrel of the L-rd." When they went astray with the mountains, viz. (Hoshea 4:13) "They slaughter offerings upon the mountaintops," He had the nations bear witness against them, viz. (Jeremiah 6:18) "Therefore, hear, O nations, etc." When they went astray with the nations, viz. (Psalms 106:35) "and they mingled with the nations and learned their deeds," He had a beast bear witness against them, viz. (Isaiah 1:3) "The ox knows its owner, and the ass, its master's trough, but Israel does not know, etc." When they went astray with the beast, viz. (Psalms 106:20) "They exchanged their glory for the likeness of an ass, eating grass," He had the animal bear witness against them, viz. (Jeremiah 8:7) "Even the stork in the heavens knows its seasons … but My people do not know the law of the L-rd." When they went astray with the animal, viz. (Ezekiel 8:10) "And I came and I saw, and behold, every sort of image — disgusting creeping things and animals, etc.", He had the fish bear testimony against them, viz. (Iyyov 12:8) "Or speak to the earth and it will teach you; the fish of the sea will report to you, etc." When they went astray with the fish, viz. (Tzephaniah 1:3) "… and the fish of the sea and the stumbling blocks of the wicked," He had the ant bear witness against them, viz. (Proverbs 6:6-8) "Go to the ant, you sluggard, see its ways and grow wise. Though it has no officer … she prepares her food in the summer, etc." R. Shimon b. Elazar says: "Wretched is man, who must learn from the ant!" If he learned and acted (accordingly) would he be "wretched"? Rather, he should learn from its ways, but does not.
The congregation of Israel is destined to say before the Holy One Blessed be He: L-rd of the universe, (there is no hope for me, for) my witnesses (for the prosecution) remain (and are testifying against me), viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day the heavens and the earth." He will respond: I will remove them, viz. (Isaiah 65:17) "For, behold, I am creating new heavens and a new earth." Israel will then say: L-rd of the universe, I see places where I went astray and acted shamefully, viz. (Jeremiah 2:23) "See your way in the valley, know what you have done, etc.", and He will respond: I will remove them, viz. (Isaiah 40:4) "Every valley will be raised, etc." Israel will then say: L-rd of the universe, but my name remains! And He will respond: "I will remove it," viz. (Ibid. 62:2) "And you will be called by a new name." Israel: But L-rd of the universe, Your name is linked with that of the ba'alim. He: I will remove it, viz. (Hoshea 2:19) "And I will remove the names of ba'alim from her mouth." Israel: Still, those of my household use them. He (Ibid.): "They will not be mentioned again by their name." Afterwards Israel is destined to say: But You have already written (Jeremiah 3:1) "If a man divorces his wife and she leaves him and marries another man, can he return to her again?" He: Did I not write "a man"? And have I not already told you (Hoshea 11:9) "for I am G-d, and not a man!" And have I divorced you, house of Israel? Is it not already written (Isaiah 50:1) "Where is your mother's bill of divorce by which I sent her away, or to which of My creditors have I sold you!"
Variantly (Devarim 32:1) "Listen, O heavens": An analogy: A king hands his son over to a pedagogue to sit and take care of him. The son says: Does father really think that this will help? Now I will "take care" of him! Let him eat and drink and sleep, and I will do as I wish! The father: I have handed you over to a pedagogue, who will not budge from you! Thus, Moses to Israel: Do you think to flee from the wings of the Shechinah or to move from off the earth? And, what is more, the heavens write!, viz. (Iyyov 20:17) "The heavens will reveal his sin." And whence is it derived that the earth, too, informs against him? From (Ibid.) "and the earth will rise up against him." Israel is destined to stand up in judgment before G-d and to tell him: L-rd of the universe, I do not know who was remiss with whom or who changed (in his conduct) to whom — whether Israel was remiss with the L-rd or whether the L-rd changed with Israel. From (Psalms 50:6) "And the heavens will tell His righteousness" (we know that) it is Israel who was remiss with the L-rd. And the L-rd did not change (in His conduct) to Israel, viz. (Malachi 3:6) "for I, the L-rd, have not changed."
Variantly: "Listen, O heavens": R. Yehudah was wont to say: An analogy: A king had caretakers in the land, to whom he entrusted what was his. Giving them his son, he said to them: So long as my son does my will, indulge him and pamper him and give him food and drink; but if he does not do my will, let him taste nothing that is mine. Similarly, when Israel do G-d's will, what is written of them? (Devarim 28:12) "The L-rd shall open for you His goodly treasure trove, the heavens, to give to you the rain of your land in its time, etc." And when Israel do not do G-d's will, what is written of them? (Ibid. 11:17) "And the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain, and the ground will not yield its produce, etc."
Variantly: "Listen, O heavens": An analogy: a father, whose son has corrupted his ways. First he complains to his brothers, then to his companions, then to his neighbors, then to his kin. He does not leave off complaining until he says: "To whom shall I complain? — to the heavens!" This is the intent of "Listen, O heavens."
Variantly: "Listen, O heavens": Not only are the righteous righteous, but they "broaden" the world in which they live. For when Israel do G-d's will, what is written of them? (Devarim 28:12) "The L-rd shall open for you His goodly treasure trove, the heavens," "opening" connoting "broadening," as in (Bereshith 29:31) "and the L-rd opened her womb." And not only are the wicked wicked, but they "constrict" the world in which they live. For when they do not do G-d's will, what is written of them? (Ibid. 11:17) "and He will hold back the heavens," connoting "constricting," as in (Bereshith 20:18) "and the L-rd held back every womb."
Variantly: "Listen, O heavens, and I will speak": The Holy One Blessed be He said to Moses: Tell Israel: Look at the heavens that I have created to serve you. Have they changed their courses? Does the solar orb ever cease from rising in the east and lighting the entire world, viz. (Koheleth 1:15) "and the sun rises and the sun sets"? And, what is more, it revels in doing My will, viz. (Psalms 19:6) "He is like a groom emerging from his bridal canopy, rejoicing like a hero to run the course!"
(Devarim, Ibid.) "and hear, O earth, the words of My mouth": Look at the earth that I have created to serve you. Has it ever changed its ways? Have you ever sowed and it has not sprouted? Have you ever sowed wheat and it sprouted barley? Or is there an ox that does not thresh or plow today, or an ass that is not laden and does not go? And thus of the sea it is written (Jeremiah 5:22) "Will you not fear Me? says the L-rd. Will you not tremble before Me? For I have set sand as a bound against the sea, etc." Has it ever changed its ways and said I will rise up and flood the world? No! As it is written (Iyyov 38:10-11) "… and I imposed My law upon it … and I said: Until here shall you go and no further!" Not only that, but it grieves and can do nothing, viz. (Jeremiah, Ibid.) "Its waves rage but cannot cross it." Now does this not follow a fortiori? If these (waves), which were created neither for reward nor punishment — if they are meritorious, they are not rewarded, and if they sin, they are not punished, and they do not pity their sons and daughters — if these have not changed their ways — then you, who, if you are meritorious, are rewarded, and who, if you sin, are punished, and you do pity your sons and daughters — how much more so should you not change your ways!
Variantly: "Listen, O heavens": R. Bana'ah was wont to say: When a man is found liable (by bet-din), only the witnesses initiate the death penalty, viz. (Devarim 17:7) "The hand of the witnesses shall be against him first to put him to death," and only afterwards do others consummate it, viz. (Ibid.) "and the hand of all the people afterwards." When Israel do not do G-d's will, what is written of them? (Ibid. 11:17) "And the wrath of the L-rd will burn against you, and He will hold back the heavens … and the ground (i.e., the "witnesses), etc.", only after which the punishment is consummated, viz. (Ibid.) "and you will go lost quickly." And when Israel do G-d's will, what is written of them? (Hoshea 2:23-25) "And it will be on that day, I will answer, says the L-rd. I will answer the heavens, and they will answer the earth … and I will sow her (Israel) for Myself in the earth, etc."
Variantly: "Listen, O heavens, and I shall speak": R. Yehudah b. Chananiah was wont to say: When Moses said "Listen, O heavens, the heavens and the heavens of the heavens stood still, and when he said "and hear, O earth, the words of my mouth," the earth and all that was on it stood still. And if this seems strange to you, go and see what is written of Joshua, viz. (Joshua 10:12-14) "And he said before the eyes of Israel: 'Sun in Givon, stand still, and moon in the valley of Ayalon.' And the sun stood still and the moon stopped … and there was no day like that…" We are hereby taught that the righteous rule in the entire universe.
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.
Variantly: Because the heavens are many, he (Moses) opened in the plural ("ha'azinu"); and because the earth is one, he opened with the singular ("tishma"). Isaiah came and followed suit, saying "Hear ('shimu'), O heavens, and listen ('ha'azini'), earth," matching the many with the plural and the one, with the singular. The sages say: This is not so; but when the witnesses testify, if their testimony is consistent, one with the other, it stands; if not, it does not stand. Therefore, if Moses had said "Listen, O heavens" (and nothing more), the heavens (in their defense) could say "We heard only by 'listening'" (and not by 'hearing'). And if he had said "and hear, O earth" (and nothing more), the earth (in its defense) could say "I heard only by 'hearing'" (and not by 'listening') — wherefore Isaiah came and followed suit, saying "Hear, O heavens," and "Listen, O earth," (in sum) attributing (both) listening and hearing to heaven, and listening and hearing to earth.
Variantly: "Listen, O heavens," Torah having been given from the heavens, viz. (Shemoth 20:19) "You have seen that from the heavens I spoke to you" — and "and hear, O earth, the words of My mouth," Israel standing upon the earth and saying (Ibid. 24:7) "All that the L-rd has spoken, we shall do and we shall hear."
Variantly: "Listen, O heavens": because they had not observed mitzvoth pertaining to the heavens, viz.: Intercalation of years and determinations of New Moons, viz. (Bereshith 1:19) "And let them (the luminaries) serve for signs, and for festivals, and for days, and for years." "and hear, O earth": because they had not observed mitzvoth pertaining to the earth, viz.: leket, shikchah, peah, terumoth, ma'aseroth, shemittim, and yovloth.
Variantly: "Hear, O heavens, etc.": Moses appointed over Israel two witnesses (heaven and earth) that live forever, telling them: I am flesh and blood; tomorrow I will die. If they wish to say that they never received the Torah, who will come and refute them? Therefore, He appointed for them two witnesses that live forever. And the Holy One Blessed be He made this (Ha'azinu) song a witness, viz. (Devarim 31:19) "so that this song be for Me a witness in the children of Israel." He said: The sun will be witness for them below, and I, above. And whence is it derived that G-d is called "a swift witness"? From (Malachi 3:5) "And I will draw near to you in judgment, and I will be a swift witness," and (Jeremiah 29:23) "and I am the one who knows and bears witness," and (Michah 1:2) "and the L-rd G-d will be a witness against you."
(Devarim, Ibid. 2) "My taking shall drip as the rain": "Taking" is Torah, viz. (Proverbs 4:2) "For a goodly taking have I given to you; do not forsake My Torah"; and (Ibid. 8:10) "Take My mussar (chastisement), and not silver," and "mussar" is nothing other than words of Torah, viz. (Ibid. 1:8) "Hear, my son, the mussar of your Father," and (Ibid. 8:33) "Hear mussar and grow wise," and (Ibid. 4:13) "Hold fast to mussar; do not let it go." And it is written (Hoshea 14:3) "Take words with you and return to the L-rd," and "words" is nothing other than words of Torah, viz. (Devarim 5:19) "These words the L-rd spoke to all of your congregation."
"as the rain": Just as rain is life for the world, so, words of Torah. — But then (why not say:) Just as with rain, part of the world is happy (with it) and part, sad (e.g., One whose pit and vat is full of wine, and his vat and threshing floor is exposed to the rain, is grieved by it) so, words of Torah! It is, therefore, written (Ibid.) "My word shall flow as the dew": Just as with dew, all the world is happy with it, so, words of Torah.
"as winds upon the herbage": Just as winds raise the grass and make it flourish, so, words of Torah raise their disciples and make them flourish, viz. (Proverbs 4:8) "Caress it (Torah) and it will uplift you."
"and as showers upon the grass": Just as showers descend upon the grass and beautify and preen it, so, words of Torah beautify and preen their disciples. And thus is it written (Proverbs 1:9): "For they (words of Torah) are a chaplet of grace to your head," and (Ibid. 4:9) "It (Torah) will set a chaplet of grace upon your head."
Variantly: R. Yehudah was wont to say: One should acquire words of Torah as (general) principles and "expend" (i.e., "implement" them as particulars, it being written "My taking (Torah) ya'arof as rain," "ya'arof" connoting acquisition. An analogy: One does not say to his neighbor "P'rot" ("break") this sela (a coin) for me, but "arof" (acquire) this sela for me. Similarly, one acquires words of Torah as (general) principles and implements them in small drops, like dew, and not in large drops like rain.
"as winds upon herbage": Just as winds descend upon herbage and enter into it so that it does not become wormy, you, too, "enter into" words of Torah so that you not forget them. Thus did R. Yaakov b. R. Chaninah say to Rebbi: Let us "enter into" the halachoth, so that they not become mouldy. ...
"and as showers upon the grass": Just as showers descend upon (blades of) grass, and cleanse them, and scour them, and expand them, so, expand words of Torah — a second time and a third time and a fourth time.
Variantly: "Ya'arof": R. Eliezer the son of R. Yossi Haglili says: "Ya'arof" connotes "killing," as it is written (Devarim 21:4) "And they shall break there the neck (ve'arfu) of the heifer in the river-bed." Just as the heifer (of the broken neck) atones for the spilling of blood, so, words of Torah.
Variantly: "Let my taking (i.e., Torah) break (ya'arof) as the rain": Moses (hereby) said to Israel: Do you know how much suffering (i.e., "breaking") I expended on Torah, how much I toiled in it, how much I wearied myself in it — viz. (Shemoth 34:28) "and he remained there (on Mount Sinai) forty days and forty nights." And I entered there among the angels, and among the heavenly creatures, and among the seraphs — one of whom can incinerate the entire world, viz. (Isaiah 6:2) "Seraphs were standing above Him" — I gave my life for it; I gave my blood for it. Just as I learned it in travail, so, you learn it (even) in travail. — But perhaps, just as you learned it in travail, so, shall you teach it in travail! It is, therefore, written "My word shall flow (tizal) as the dew" — See it (Torah) as "zol," ("cheap") a third or a fourth of a sela (i.e., "part with it easily" [to your disciples]).
"as se'irim upon the herbage": as one who first begins to learn Torah. At first it falls upon him like a demon, viz. (Isaiah 13:21) "and se'irim will dance there."
Variantly: R. Bana'ah says: If you learn words of Torah for their own sake, they are "life" for you, as it is written (Proverbs 4:22) "For they are life to him who finds them, and to all of his flesh healing; and if not, they kill you, as it is written "My taking (i.e., Torah) ya'arof as the rain," arifah" being killing, viz. (Devarim 21:4) "And they shall break (ve'arfu) there the neck of the heifer in the river-bed." And it is written (Proverbs 7:26) "For she (Torah) has taken many lives; the number of its victims is legion."
Variantly "ya'arof like rain my taking": R. Dostai, b. R. Yehudah says: If you have gathered words of Torah in the manner of those who gather rain into a pit, in the end you will "stream" it (menazel [as in "tizal," Devarim 32:2]). As it is written (Proverbs 5:15-16) "Drink water from your pit and nozlim (liquids) from the midst of your well. Then your springs will spread outwards."
Variantly "ya'arof like rain My taking": R. Yehudah was wont to say: One should gather words of Torah as (general) principles; for if he gathers them as particulars, they weary him and he is at a loss. An analogy: One going to Caesarea and requiring one hundred or two hundred zuzim for expenses — If he takes them in perutoth (small coin), they weary him and he is at a loss; but if he melts them into selaim (large coin), he can change them wherever he wishes. One going to a fair and requiring one hundred maneh or two ribo — if he takes them as selaim, they weary him, and he is at a loss; but if he melts them into golden dinars, he can change them wherever he wishes.
"as se'irim upon the herbage and as showers": A man who starts learning Torah does not know how to proceed until he has learned two orders or two books, after which it "pursues" him, "as showers on the grass."
Variantly: "My taking shall drip as the rain": Just as rain is one, and it descends on the trees and imparts to each a distinct flavor: to the grapevine, in accordance with its nature, to the olive tree, in accordance with its nature; and to the fig tree, in accordance with its nature — so words of Torah are all one, and they "impart the flavors" of Scripture, Mishnah, halachoth, and aggadoth.
Variantly: "as se'irim upon the herbage": Just as se'irim descend upon the grass and cause it to grow, producing (all varieties:) red, black, and white, so, words of Torah (produce all varieties of men:) rabbis, pious laymen, sages, tzaddikim (righteous ones) and chassidim (saintly ones).
Variantly: "My taking shall drip as the rain": Just as the rain is not seen until it comes, viz. (I Kings 18:45) "It happened in the meantime that the heavens had darkened with clouds and (filled) with wind, and there was a great rain" — so Torah scholars are not known until they teach Mishnah, halachoth, and aggadoth, or until they are appointed community leaders.
Variantly: "My taking shall drip as the rain": not as the rain that comes from the south, which is all for blast, mildew, and curse; but as the rain which comes from the west, which is all for blessing. R. Simai was wont to say: Whence is it derived that just as Moses called heaven and earth to bear witness over Israel, so, he called the four winds of heaven? From "ya'arof as rain, etc." — This refers to the west wind, which is at the "back (oref [west]) of the world, and which is entirely a blessing; "My word shall flow as the dew" — This refers to the north wind, which renders the firmament pure as gold; "as winds (se'irim) upon the herbage" — This refers to the east wind, which stirs up ("mesa'ereth") the world as a demon (sair); "as showers upon the grass" — This refers to the south wind, which brings showers.
Variantly: "My taking shall drip as the rain": R. Simai was wont to say: These four winds correspond to the four corners of heaven: The east (wind) is always propitious; the west, always detrimental; the north, propitious for wheat when it is one-third grown, and detrimental to olive trees when they blossom; the south, detrimental to wheat when it is one-third grown, and propitious for olives when they blossom. And R. Simai was wont to say: All the creatures created from the earth — their spirit and their body are from the earth (except for men, whose spirit [soul] is from heaven and his body from the earth.) Therefore, If a man learns Torah and does the will of his Father in heaven, he is like the celestial creatures, viz. (Psalms 82:6) "I said that you are gods, and all, children of the Most High." If he does not learn Torah and do the will of his Father in heaven, he is like the lower creatures, viz. (Ibid. 7) "But you shall die like Adam." And it is written (Ibid. 50:4) "And He shall call to the heavens from above and to the earth for din with him." "He shall call to the heavens from above": This refers to the soul; "and to the earth": This refers to the body. "for din with him" — "ledayein" (to deliberate) with him (in judgment). Thus, "Listen, O heavens (the soul), and hear, O earth" (the body). And whence is it derived that this speaks of the resurrection? From "My taking shall drip as the rain" (see "the four winds" above), it being written (Ezekiel 37:9) "From the four corners, come, O spirit, and blow into these slain ones that they may live!" And thus was R. Simai wont to say: There is no section in the Torah that does not deal with the resurrection, but we lack the strength to expound it.
(Devarim 32:3) "When I call out the name (shem) of the L-rd, ascribe greatness to our G-d.": We find, then, that Moses (in awe of the L-rd) did not mention the name of the L-rd (yod-keh-vav-keh) until after twenty-one words (from "Ha'azinu" until shem"). From whom did he learn to do this? From the ministering angels, who do not mention the name of the L-rd until after three "holies," viz. (Isaiah 6:3) "And one would call to the other and say 'Holy, holy, holy is the L-rd of hosts.'" Moses reasoned: It suffices that I place fewer than seven (words before the name of the L-rd) to be like [i.e., to emulate the awe of]) the ministering angels. Now does this not follow a fortiori, viz.: If Moses, the wisest of the sages, the greatest of the great, did not mention the name of the L-rd until after twenty-one words, then one who mentions the name of the L-rd in vain, how great (is his sin)! R. Shimon b. Yochai says: Whence is it derived that one should not say "to the L-rd a burnt-offering," "to the L-rd a meal-offering," "to the L-rd peace-offerings," but "a burnt-offering to the L-rd," "a meal-offering to the L-rd," "peace-offerings to the L-rd"? From (Vayikra 1:2) "an offering to the L-rd" (rather than "to the L-rd an offering.") Now does this not follow a fortiori, viz.: If (in respect to) these (offerings) which are consecrated to Heaven, the L-rd says: Let My name not be ascribed to them until they have been consecrated, then one who mentions the name of the L-rd in vain, and in an inappropriate place, how great (is his sin)!
Variantly: "When I call out the name of the L-rd": R. Yossi says: Whence is it derived that when those standing in the synagogue hear (from the prayer leader) "Bless the blessed Yod-keh-vav-keh" that they respond "Blessed is the blessed yod-keh-vav-keh forever"? From "When I call out the name of yod-keh-vav-keh, ascribe greatness to our G-d." Greater is he who answers "Amen" (to a blessing) than the blesser (himself). R. Nehorai said to him: This is the natural order of things: The common soldiers wage the war, and the heroes triumph! And whence is it derived that grace is recited with three? From "When I (1) call out the name of the L-rd, you (2) ascribe greatness to our G-d." And whence is it derived that when the grace leader says "Let us bless," that they respond after him "Blessed is He of whose we have eaten, etc." From "When I call out the name of the L-rd, ascribe greatness to our G-d." And whence is it derived that when one says (in the kaddish) "Let the great name be blessed," the response is "for ever and ever"? From "ascribe greatness to our G-d." And whence is it derived that our fathers went down to Egypt only so that the Holy One Blessed be He do wonders to sanctify His great name in the world? From (Shemoth 2:23-24) "And it was in the course of those many days … and G-d heard their outcry," and "When I call out the name of the L-rd." And whence is it derived that the L-rd brought the ten plagues upon Pharaoh and Egypt only because they had not sanctified His great name in the world? For in the beginning it is written (Ibid. 5:2) "Who is the L-rd that I should hearken to His voice?" and in the end, (Ibid. 9:27) "The L-rd is the righteous one, and I and my people are the wicked ones." And whence is it derived that the L-rd performed wonders for our fathers at the Red Sea and the Jordan and the streams of Arnon only to sanctify His name in the world? viz. (Joshua 1:5) "And it was, when all the kings of the Emori on the western side of the Jordan, etc." and Rachav said to the messengers of Joshua (Ibid. 2:10) "For we have heard that the L-rd dried up the waters of the Red Sea before you, etc." From "When I call out the name of the L-rd." And whence is it derived that Daniel descended into the lions' den only so that the L-rd do wonders with him to sanctify His name in the world? From "When I call out the name of the L-rd." And it is written (Daniel 6:27) "An order is hereby issued by me that in all the dominion of my kingdom men shall tremble and fear before the G-d of Daniel." And whence is it derived that Chananiah, Mishael and Azaryah descended into the fiery furnace only so that the L-rd do wonders with them to sanctify His great name in the world? From (Ibid. 3:32-33) "It behooves me (Nevuchadnezzar) to relate the signs and wonders that the great G-d has performed for me. How great are His signs and how mighty are His wonders!" And whence is it derived that the ministering angels do not mention His exalted name until Israel mention His name below — "Hear, O Israel, the L-rd our G-d, the L-rd is one"? From (Iyyov 38:7) "when there sang together the stars of morning," followed by "and all the sons of G-d shouted." "the stars of morning" — Israel, who are compared to stars, viz. (Bereshith 22:17) "and I shall multiply your seed like the stars of the heaven." "the sons of G-d" — the ministering angels, viz. (Iyyov 1:6) "and the sons of G-d came, etc."
(דברים לב א) הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה, רַבִּי מֵאִיר אוֹמֵר: כְּשֶׁהָיוּ יִשְׂרָאֵל זַכָּאִים – הֵם הָיוּ מְעִידִים בְעַצְמָם, שֶׁנֶּאֱמַר (יהושע כד כב): ״וַיֹּאמֶר יְהוֹשֻׁעַ אֶל הָעָם עֵדִים אַתֶּם בָּכֶם״. קִלְקְלוּ בְּעַצְמָם, כְּמוֹ שֶׁנֶּאֱמַר (הושע יב א): ״סְבָבוּנִי בְכַחַשׁ אֶפְרַיִם וּבְמִרְמָה בֵּית יִשְׂרָאֵל״ – הֵעִיד בָּהֶם שֵׁבֶט יְהוּדָה וּבִנְיָמִן, שֶׁנֶּאֱמַר (ישעיה ה ג-ד): ״וְעַתָּה יוֹשֵׁב יְרוּשָׁלִַם וְאִישׁ יְהוּדָה שִׁפְטוּ נָא בֵּינִי וּבֵין כַּרְמִי מַה לַּעֲשׂוֹת עוֹד לְכַרְמִי״. קִלְקְלוּ שֵׁבֶט יְהוּדָה וּבִנְיָמִן, שֶׁנֶּאֱמַר (מלאכי ב יא): ״בָּגְדָה יְהוּדָה״ – הֵעִיד בָּהֶם אֶת הַנְּבִיאִים, שֶׁנֶּאֱמַר (מ״ב יז יג): ״וַיָּעַד ה׳ בְּיִשְׂרָאֵל וּבִיהוּדָה בְּיַד כָּל נְבִיאָיו״. קִלְקְלוּ בַנְּבִיאִים, שֶׁנֶּאֱמַר (דה״ב לו טז): ״וַיִּהְיוּ מַלְעִיבִים בְּמַלְאֲכֵי הָאֱלֹהִים״ – הֵעִיד בָּהֶם אֶת הַשָּׁמַיִם, שֶׁנֶּאֱמַר (דברים ד כו): ״הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ״. קִלְקְלוּ בַשָּׁמַיִם, שֶׁנֶּאֱמַר (ירמיה ז יז): ״הַאֵינְךָ רֹאֶה מָה הֵם עֹשִׂים״, וְאוֹמֵר (שם ז יח): ״הַבָּנִים מְלַקְּטִים עֵצִים וְהָאָבוֹת מְבַעֲרִים אֶת הָאֵשׁ וְהַנָּשִׁים לָשׁוֹת בָּצֵק לַעֲשׂוֹת כַּוָּנִים לִמְלֶכֶת הַשָּׁמָיִם״ – הֵעִיד בָּהֶם אֶת הָאָרֶץ, שֶׁנֶּאֱמַר (שם ו יט): ״שִׁמְעִי הָאָרֶץ הִנֵּה אָנֹכִי מֵבִיא רָעָה״. קִלְקְלוּ בָאָרֶץ, שֶׁנֶּאֱמַר (הושע יב יב): ״גַּם מִזְבְּחוֹתָם כְּגַלִּים עַל תַּלְמֵי שָׂדָי״ – הֵעִיד בָּהֶם אֶת הַדְּרָכִים, שֶׁנֶּאֱמַר (ירמיה ו טז): ״כֹּה אָמַר ה׳ עִמְדוּ עַל דְּרָכִים וּרְאוּ״. קִלְקְלוּ בַדְּרָכִים, שֶׁנֶּאֱמַר (יחזקאל טז כה): ״אֶל כָּל רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ״ – הֵעִיד בָּהֶם אֶת הַגּוֹיִם, שֶׁנֶּאֱמַר (ירמיה ו יח): ״לָכֵן שִׁמְעוּ הַגּוֹיִם וּדְעִי עֵדָה אֶת אֲשֶׁר בָּם״. קִלְקְלוּ בַגּוֹיִם, שֶׁנֶּאֱמַר (תהלים קו לה): ״וַיִּתְעָרְבוּ בַגּוֹיִם וַיִּלְמְדוּ מַעֲשֵׂיהֶם״ – הֵעִיד בָּהֶם אֶת הֶהָרִים, שֶׁנֶּאֱמַר (מיכה ו ב): ״שִׁמְעוּ הָרִים אֶת רִיב ה׳״. קִלְקְלוּ בֶהָרִים, שֶׁנֶּאֱמַר (הושע ד יג): ״עַל רָאשֵׁי הֶהָרִים יְזַבֵּחוּ״ – הֵעִיד בָּהֶם אֶת הַבְּהֵמָה, שֶׁנֶּאֱמַר (ישעיה א ג): ״יָדַע שׁוֹר קֹנֵהוּ״. קִלְקְלוּ בַּבְּהֵמָה, שֶׁנֶּאֱמַר (תהלים קו כ): ״וַיָּמִירוּ אֶת כְּבוֹדָם בְּתַבְנִית שׁוֹר אֹכֵל עֵשֶׂב״ – הֵעִיד בָּהֶם אֶת הָעוֹפוֹת, שֶׁנֶּאֱמַר (ירמיה ח ז): ״גַּם חֲסִידָה בַשָּׁמַיִם יָדְעָה מוֹעֲדֶיהָ״. קִלְקְלוּ בַבְּהֵמָה וּבַחַיָּה וּבָעוֹפוֹת, שֶׁנֶּאֱמַר (יחזקאל ח י): ״וָאָבוֹא וָאֶרְאֶה וְהִנֵּה כָּל תַּבְנִית רֶמֶשׂ וּבְהֵמָה שֶׁקֶץ״ – הֵעִיד בָּהֶם אֶת הַדָּגִים, שֶׁנֶּאֱמַר (איוב יב ח): ״אוֹ שִׂיחַ לָאָרֶץ וְתוֹרֶךָּ וִיסַפְּרוּ לְךָ דְּגֵי הַיָּם״. קִלְקְלוּ בַדָּגִים, שֶׁנֶּאֱמַר (חבקוק א יד): ״וַתַּעֲשֶׂה אָדָם כִּדְגֵי הַיָּם״ – הֵעִיד בָּהֶם אֶת הַנְּמָלָה, שֶׁנֶּאֱמַר (משלי ו ו): ״לֵךְ אֶל נְמָלָה עָצֵל״, (שם ו ח) ״תָּכִין בַּקַּיִץ לַחְמָהּ״. רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: עָלוּב הָיָה אָדָם זֶה שֶׁצָּרִיךְ לִלְמֹד מִן הַנְּמָלָה. אִלּוּ לָמַד וְעָשָׂה – עָלוּב הָיָה, אֶלָּא שֶׁצָּרִיךְ לִלְמֹד מִדְּרָכֶיהָ וְלֹא לָמַד.
R. Meir was wont to say: When Israel were meritorious, they bore witness over themselves, viz. (Joshua 24:22) "And Joshua said to the people: Bear witness over yourselves that you have chosen the L-rd to serve Him. And they said: We are witnesses." When they went astray, viz. (Hoshea 12:1) "Ephraim has surrounded Me with falsehood, and the house of Israel with deceit," the tribe of Judah and Benjamin testified against them, viz. (Isaiah 5:3-4) "And now, dweller of Jerusalem and man of Judah. What more could have been done for my vineyard that I did not do for it?" When the tribe of Judah went astray, viz. (Malachi 2:11) "Judah has been faithless, etc.", He had the prophets bear witness against them, viz. (II Kings 17:13) "The L-rd has borne witness against Israel and Judah by the prophets of every vision, etc." When they went astray with the prophets, viz. (II Chronicles 36:16) "And they mocked the messengers of G-d and despised His prophets," He had the heavens bear witness against them, viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day, the heavens." When they went astray with the heavens, viz. (Jeremiah 7:17) "Do you not see what they are doing in the cities of Judah and in the streets of Jerusalem? (18) The children are gathering wood, and the gatherers are kindling the fire, and the women are kneading dough to make cakes for the queen of heaven!" — He had the earth bear witness against them, viz. (Ibid. 6:19) "Hear, O earth, I will bring evil upon this people." When they went astray with the earth, viz. (Hoshea 12:12) "Their altars, too, are like heaps upon the furrows of he field," He had the ways bear witness against them, viz. (Jeremiah 6:16) "Place yourself on the ways and see, etc." When they went astray with the ways, viz. (Ezekiel 16:25) "At every crossroad you built your lofty place," He had the mountains bear witness against them, viz. (Michah 6:2) "Hear, O mountains, the quarrel of the L-rd." When they went astray with the mountains, viz. (Hoshea 4:13) "They slaughter offerings upon the mountaintops," He had the nations bear witness against them, viz. (Jeremiah 6:18) "Therefore, hear, O nations, etc." When they went astray with the nations, viz. (Psalms 106:35) "and they mingled with the nations and learned their deeds," He had a beast bear witness against them, viz. (Isaiah 1:3) "The ox knows its owner, and the ass, its master's trough, but Israel does not know, etc." When they went astray with the beast, viz. (Psalms 106:20) "They exchanged their glory for the likeness of an ass, eating grass," He had the animal bear witness against them, viz. (Jeremiah 8:7) "Even the stork in the heavens knows its seasons … but My people do not know the law of the L-rd." When they went astray with the animal, viz. (Ezekiel 8:10) "And I came and I saw, and behold, every sort of image — disgusting creeping things and animals, etc.", He had the fish bear testimony against them, viz. (Iyyov 12:8) "Or speak to the earth and it will teach you; the fish of the sea will report to you, etc." When they went astray with the fish, viz. (Tzephaniah 1:3) "… and the fish of the sea and the stumbling blocks of the wicked," He had the ant bear witness against them, viz. (Proverbs 6:6-8) "Go to the ant, you sluggard, see its ways and grow wise. Though it has no officer … she prepares her food in the summer, etc." R. Shimon b. Elazar says: "Wretched is man, who must learn from the ant!" If he learned and acted (accordingly) would he be "wretched"? Rather, he should learn from its ways, but does not.
עֲתִידָה כְּנֶסֶת יִשְׂרָאֵל שֶׁתֹּאמַר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי עֵדַי קַיָּמִים, שֶׁנֶּאֱמַר: ״הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ״. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירָם, שֶׁנֶּאֱמַר (ישעיה סה יז): ״כִּי הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵינִי רוֹאָה מְקוֹמוֹת שֶׁקִּלְקַלְתִּי וּבוֹשְׁתִּי, שֶׁנֶּאֱמַר (ירמיה ב כג): ״רְאִי דַרְכֵּךְ בַּגַּיְא״. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירָם, שֶׁנֶּאֱמַר (ישעיה מ ד): ״כָּל גַּיְא יִנָּשֵׂא״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי שְׁמִי קַיָּם. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירוֹ, שֶׁנֶּאֱמַר (ישעיה סב ב): ״וְקֹרָא לָךְ שֵׁם חָדָשׁ״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, הֲרֵי שְׁמִי קָרוּי עַל שֵׁם הַבְּעָלִים. אוֹמֵר לָהּ: הֲרֵינִי מַעֲבִירוֹ, שֶׁנֶּאֱמַר (הושע ב יט): ״וַהֲסִירֹתִי אֶת שְׁמוֹת הַבְּעָלִים״. אוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אַף עַל פִּי כֵן בְּנֵי בַיִת מַזְכִּירִים אוֹתוֹ. אוֹמֵר לָהּ (הושע ב יט): ״וְלֹא יִזָּכְרוּ עוֹד בִּשְׁמָם״. שׁוּב לְמָחָר עֲתִידָה שֶׁתֹּאמַר לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, כְּבָר כָּתַבְתָּ (ירמיה ג א): ״לֵאמֹר הֵן יְשַׁלַּח אִישׁ אֶת אִשְׁתּוֹ וְהָלְכָה מֵאִתּוֹ וְהָיְתָה לְאִישׁ אַחֵר הֲיָשׁוּב אֵלֶיהָ עוֹד״. אוֹמֵר לָהּ: כְּלוּם כָּתַבְתִּי אֶלָּא אִישׁ? וַהֲלֹא כְּבָר נֶאֱמַר (הושע יא ט): ״כִּי אֵל אָנֹכִי וְלֹא אִישׁ״. דָּבָר אַחֵר: וְכִי גְרוּשִׁים אַתֶּם לִי בֵּית יִשְׂרָאֵל? וַהֲלֹא כְּבָר נֶאֱמַר (ישעיה נ א): ״כֹּה אָמַר ה׳ אֵי זֶה סֵפֶר כְּרִיתוּת אִמְּכֶם אֲשֶׁר שִׁלַּחְתִּיהָ אוֹ מִי מִנּוֹשַׁי אֲשֶׁר מָכַרְתִּי אֶתְכֶם לוֹ״.
The congregation of Israel is destined to say before the Holy One Blessed be He: L-rd of the universe, (there is no hope for me, for) my witnesses (for the prosecution) remain (and are testifying against me), viz. (Devarim 4:26, 30:19) "I call to bear witness against you this day the heavens and the earth." He will respond: I will remove them, viz. (Isaiah 65:17) "For, behold, I am creating new heavens and a new earth." Israel will then say: L-rd of the universe, I see places where I went astray and acted shamefully, viz. (Jeremiah 2:23) "See your way in the valley, know what you have done, etc.", and He will respond: I will remove them, viz. (Isaiah 40:4) "Every valley will be raised, etc." Israel will then say: L-rd of the universe, but my name remains! And He will respond: "I will remove it," viz. (Ibid. 62:2) "And you will be called by a new name." Israel: But L-rd of the universe, Your name is linked with that of the ba'alim. He: I will remove it, viz. (Hoshea 2:19) "And I will remove the names of ba'alim from her mouth." Israel: Still, those of my household use them. He (Ibid.): "They will not be mentioned again by their name." Afterwards Israel is destined to say: But You have already written (Jeremiah 3:1) "If a man divorces his wife and she leaves him and marries another man, can he return to her again?" He: Did I not write "a man"? And have I not already told you (Hoshea 11:9) "for I am G-d, and not a man!" And have I divorced you, house of Israel? Is it not already written (Isaiah 50:1) "Where is your mother's bill of divorce by which I sent her away, or to which of My creditors have I sold you!"
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם מָשָׁל לְמֶלֶךְ שֶׁמָּסַר אֶת בְּנוֹ לְפִידָגוֹג לִהְיוֹת יוֹשֵׁב וּמְשַׁמְּרוֹ. אָמַר אוֹתוֹ הַבֵּן כְּסָבוּר אַבָּא שֶׁהוֹעִיל כְּלוּם שֶׁמְּסָרַנִי לְפִידָגוֹג, עַכְשָׁיו הֲרֵינִי מְשַׁמְּרוֹ כְּדֵי שֶׁיֹּאכַל וְיִשְׁתֶּה וְיִישַׁן וְאֵלֵךְ אֲנִי וְאֶעֱשֶׂה צְרָכַי. אָמַר לוֹ אָבִיו: אַף אֲנִי לֹא מְסַרְתִּיךָ לְפִידָגוֹג אֶלָּא שֶׁלֹּא יְהֵא מְזִיזְךָ. כָּךְ אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל: שֶׁמָּא אַתֶּם סְבוּרִים לִבְרֹחַ מִתַּחַת כַּנְפֵי שְׁכִינָה אוֹ לָזוּז מֵעַל הָאָרֶץ? וְלֹא עוֹד אֶלָּא שֶׁהַשָּׁמַיִם כּוֹתְבִים, שֶׁנֶּאֱמַר (איוב כ כז): ״יְגַלּוּ שָׁמַיִם עֲוֹנוֹ״. וּמִנַּיִן שֶׁאַף הָאָרֶץ מוֹדַעַת? שֶׁנֶּאֱמַר (שם): ״וְאֶרֶץ מִתְקוֹמָמָה לוֹ״. עֲתִידָה כְּנֶסֶת יִשְׂרָאֵל שֶׁתַּעֲמֹד בְּדִין לִפְנֵי הַמָּקוֹם וְאוֹמֶרֶת לְפָנָיו: רִבּוֹנוֹ שֶׁל עוֹלָם, אֵינִי יוֹדַעַת מִי קִלְקֵל בְּמִי וּמִי שִׁנָּה בְּמִי, אִם יִשְׂרָאֵל קִלְקְלוּ בַּמָּקוֹם, אִם הַמָּקוֹם שִׁנָּה בָהֶם בְּיִשְׂרָאֵל. כְּשֶׁהוּא אוֹמֵר (תהלים נ ו): ״וַיַּגִּידוּ שָׁמַיִם צִדְקוֹ״, הֱוֵי, יִשְׂרָאֵל קִלְקְלוּ בַּמָּקוֹם וְאֵין הַמָּקוֹם שִׁנָּה בָהֶם בְּיִשְׂרָאֵל. וְכֵן הוּא אוֹמֵר (מלאכי ג ו): ״כִּי אֲנִי ה׳ לֹא שָׁנִיתִי״.
Variantly (Devarim 32:1) "Listen, O heavens": An analogy: A king hands his son over to a pedagogue to sit and take care of him. The son says: Does father really think that this will help? Now I will "take care" of him! Let him eat and drink and sleep, and I will do as I wish! The father: I have handed you over to a pedagogue, who will not budge from you! Thus, Moses to Israel: Do you think to flee from the wings of the Shechinah or to move from off the earth? And, what is more, the heavens write!, viz. (Iyyov 20:17) "The heavens will reveal his sin." And whence is it derived that the earth, too, informs against him? From (Ibid.) "and the earth will rise up against him." Israel is destined to stand up in judgment before G-d and to tell him: L-rd of the universe, I do not know who was remiss with whom or who changed (in his conduct) to whom — whether Israel was remiss with the L-rd or whether the L-rd changed with Israel. From (Psalms 50:6) "And the heavens will tell His righteousness" (we know that) it is Israel who was remiss with the L-rd. And the L-rd did not change (in His conduct) to Israel, viz. (Malachi 3:6) "for I, the L-rd, have not changed."
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם רַבִּי יְהוּדָה אוֹמֵר: מָשָׁל לְמֶלֶךְ שֶׁהָיוּ לוֹ שְׁנֵי אַפּוֹטְרוֹפִים בִּמְדִינָה, וְהִשְׁלִים לָהֶם אֶת שֶׁלּוֹ וּמָסַר לָהֶם אֶת בְּנוֹ, וְאָמַר לָהֶם: כָּל זְמַן שֶׁבְּנִי עוֹשֶׂה רְצוֹנִי הֱיוּ מְעַדְּנִים אוֹתוֹ וּמְפַנְּקִים אוֹתוֹ וּמַאֲכִילִים אוֹתוֹ וּמַשְׁקִים אוֹתוֹ, וּכְשֶׁאֵין בְּנִי עוֹשֶׂה רְצוֹנִי אַל יִטְעֹם מִשֶּׁלִּי כְּלוּם. כָּךְ בִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם, מַה נֶּאֱמַר בָּהֶם (דברים כח יב): ״יִפְתַּח ה׳ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם״, וּכְשֶׁאֵין עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם, מַה נֶּאֱמַר בָּהֶם (שם יא יז): ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם וְלֹא יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת יְבוּלָהּ״.
Variantly: "Listen, O heavens": R. Yehudah was wont to say: An analogy: A king had caretakers in the land, to whom he entrusted what was his. Giving them his son, he said to them: So long as my son does my will, indulge him and pamper him and give him food and drink; but if he does not do my will, let him taste nothing that is mine. Similarly, when Israel do G-d's will, what is written of them? (Devarim 28:12) "The L-rd shall open for you His goodly treasure trove, the heavens, to give to you the rain of your land in its time, etc." And when Israel do not do G-d's will, what is written of them? (Ibid. 11:17) "And the wrath of the L-rd will burn against you, and He will hold back the heavens and there will not be rain, and the ground will not yield its produce, etc."
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם, רַבִּי נְחֶמְיָה אוֹמֵר: מָשָׁל לְמֶלֶךְ שֶׁיָּצָא בְּנוֹ לְתַרְבּוּת רָעָה, הִתְחִיל קוֹבֵל עָלָיו לְאֶחָיו, וְהִתְחִיל קוֹבֵל עָלָיו לְאוֹהֲבָיו, וְהִתְחִיל קוֹבֵל עָלָיו לִשְׁכֵנָיו, וְהִתְחִיל קוֹבֵל עָלָיו לִקְרוֹבָיו. לֹא זָז הָאָב הַהוּא לִהְיוֹת קוֹבֵל וְהוֹלֵךְ עַד שֶׁאָמַר: שָׁמַיִם וָאָרֶץ לְמִי אֶקְבֹּל עָלֶיךָ חוּץ מֵאֵלּוּ? לְכָךְ נֶאֱמַר: הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה.
Variantly: "Listen, O heavens": An analogy: a father, whose son has corrupted his ways. First he complains to his brothers, then to his companions, then to his neighbors, then to his kin. He does not leave off complaining until he says: "To whom shall I complain? — to the heavens!" This is the intent of "Listen, O heavens."
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם רַבִּי יְהוּדָה אוֹמֵר: אִלּוּ אֵין דַּיָּן שֶׁל צַדִּיקִים אֶלָּא שֶׁמַּרְוִיחִים אֶת הָעוֹלָם שֶׁהֵם בְּתוֹכוֹ, שֶׁבִּזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (דברים כח יב): ״יִפְתַּח ה׳ לְךָ אֶת אוֹצָרוֹ הַטּוֹב אֶת הַשָּׁמַיִם״, וְאֵין פְּתִיחָה אֶלָּא לְשׁוֹן הַרְוָחָה, שֶׁנֶּאֱמַר (בראשית כט לא): ״וַיִּפְתַּח אֶת רַחְמָהּ״. וְאִלּוּ אֵין דַּיָּן שֶׁל רְשָׁעִים אֶלָּא שֶׁדּוֹחֲקִים אֶת הָעוֹלָם שֶׁהֵם בְּתוֹכוֹ, שֶׁבִּזְמַן שֶׁאֵין עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (דברים יא יז): ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם״, וְאֵין עֲצִירָה אֶלָּא לְשׁוֹן הַדֹּחַק, שֶׁנֶּאֱמַר (בראשית כ יח): ״כִּי עָצֹר עָצַר ה׳״.
Variantly: "Listen, O heavens": Not only are the righteous righteous, but they "broaden" the world in which they live. For when Israel do G-d's will, what is written of them? (Devarim 28:12) "The L-rd shall open for you His goodly treasure trove, the heavens," "opening" connoting "broadening," as in (Bereshith 29:31) "and the L-rd opened her womb." And not only are the wicked wicked, but they "constrict" the world in which they live. For when they do not do G-d's will, what is written of them? (Ibid. 11:17) "and He will hold back the heavens," connoting "constricting," as in (Bereshith 20:18) "and the L-rd held back every womb."
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה: אֱמֹר לָהֶם לְיִשְׂרָאֵל, הִסְתַּכְּלוּ בַּשָּׁמַיִם שֶׁבָּרָאתִי לְשַׁמֶּשְׁכֶם, שֶׁמָּא שִׁנּוּ אֶת מִדָּתָם, אוֹ שֶׁמָּא אָמַר גַּלְגַּל חַמָּה אֵינִי עוֹלֶה מִן הַמִּזְרָח וּמֵאִיר לְכָל הָעוֹלָם כֻּלּוֹ, אֶלָּא כָּעִנְיָן שֶׁנֶּאֱמַר (קהלת א ה): ״וְזָרַח הַשֶּׁמֶשׁ וּבָא הַשָּׁמֶשׁ״, וְלֹא עוֹד אֶלָּא שֶׁהוּא שָׂמֵחַ לַעֲשׂוֹת לִי רְצוֹנִי, שֶׁנֶּאֱמַר (תהלים יט ו): ״וְהוּא כְּחָתָן יוֹצֵא מֵחֻפָּתוֹ״.
Variantly: "Listen, O heavens, and I will speak": The Holy One Blessed be He said to Moses: Tell Israel: Look at the heavens that I have created to serve you. Have they changed their courses? Does the solar orb ever cease from rising in the east and lighting the entire world, viz. (Koheleth 1:15) "and the sun rises and the sun sets"? And, what is more, it revels in doing My will, viz. (Psalms 19:6) "He is like a groom emerging from his bridal canopy, rejoicing like a hero to run the course!"
וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי, הִסְתַּכְּלוּ בָאָרֶץ שֶׁבָּרָאתִי לְשַׁמֶּשְׁכֶם, שֶׁמָּא שִׁנְּתָה אֶת מִדָּתָהּ? שֶׁמָּא זְרַעְתֶּם בָּהּ וְלֹא צִמְּחָה, אוֹ שֶׁמָּא זְרַעְתֶּם חִטִּים וְהֶעֱלָת שְׂעוֹרִים, אוֹ שֶׁמָּא אָמְרָה פָּרָה זוֹ: אֵינִי דָּשָׁה וְאֵינִי חוֹרֶשֶׁת הַיּוֹם, אוֹ שֶׁמָּא אָמַר חֲמוֹר זֶה: אֵינִי טוֹעֵן וְאֵינִי הוֹלֵךְ? וְכֵן לְעִנְיַן הַיָּם הוּא אוֹמֵר (ירמיה ה כב): ״הַאוֹתִי לֹא תִירָאוּ נְאֻם ה׳ אִם מִפָּנַי לֹא תָחִילוּ אֲשֶׁר שַׂמְתִּי חוֹל גְּבוּל לַיָּם״, שֶׁמִּשָּׁעָה שֶׁגָּזַרְתִּי עָלָיו, שֶׁמָּא שִׁנָּה אֶת מִדָּתוֹ וְאָמַר: אֶעֱלֶה וְאָצִיף אֶת הָעוֹלָם, אֶלָּא כָּעִנְיָן שֶׁנֶּאֱמַר (איוב לח י-יא): ״וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם. וָאֹמַר עַד פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא יָשִׁית בִּגְאוֹן גַּלֶּיךָ״. וְלֹא עוֹד אֶלָּא שֶׁמִּצְטַעֵר וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת, כָּעִנְיָן שֶׁנֶּאֱמַר: ״וַיִּתְגָּעֲשׁוּ וְלֹא יוּכָלוּ״. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר: וּמָה אֵלּוּ שֶׁנַּעֲשׂוּ לֹא לְשָׂכָר וְלֹא לְהֶפְסֵד, אִם זוֹכִים אֵין מְקַבְּלִים שָׂכָר וְאִם חוֹטְאִים אֵין מְקַבְּלִים פֻּרְעָנוּת, וְאֵין חָסִים עַל בְּנֵיהֶם וְעַל בְּנוֹתֵיהֶם – לֹא שִׁנּוּ אֶת מִדָּתָם, אַתֶּם שֶׁאִם זְכִיתֶם אַתֶּם מְקַבְּלִים שָׂכָר וְאִם חֲטָאתֶם אַתֶּם מְקַבְּלִים פֻּרְעָנוּת, וְאַתֶּם חָסִים עַל בְּנֵיכֶם וְעַל בְּנוֹתֵיכֶם – עַל אַחַת כַּמָּה וְכַמָּה שֶׁאַתֶּם צְרִיכִים שֶׁלֹּא תְּשַׁנּוּ אֶת מִדּוֹתֵיכֶם.
(Devarim, Ibid.) "and hear, O earth, the words of My mouth": Look at the earth that I have created to serve you. Has it ever changed its ways? Have you ever sowed and it has not sprouted? Have you ever sowed wheat and it sprouted barley? Or is there an ox that does not thresh or plow today, or an ass that is not laden and does not go? And thus of the sea it is written (Jeremiah 5:22) "Will you not fear Me? says the L-rd. Will you not tremble before Me? For I have set sand as a bound against the sea, etc." Has it ever changed its ways and said I will rise up and flood the world? No! As it is written (Iyyov 38:10-11) "… and I imposed My law upon it … and I said: Until here shall you go and no further!" Not only that, but it grieves and can do nothing, viz. (Jeremiah, Ibid.) "Its waves rage but cannot cross it." Now does this not follow a fortiori? If these (waves), which were created neither for reward nor punishment — if they are meritorious, they are not rewarded, and if they sin, they are not punished, and they do not pity their sons and daughters — if these have not changed their ways — then you, who, if you are meritorious, are rewarded, and who, if you sin, are punished, and you do pity your sons and daughters — how much more so should you not change your ways!
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם, הָיָה רַבִּי בְּנָיָה אוֹמֵר: בִּזְמַן שֶׁאָדָם מִתְחַיֵּב בַּדִּין אֵין פּוֹשְׁטִים בּוֹ יָד תְּחִלָּה אֶלָּא עֵדָיו, שֶׁנֶּאֱמַר (דברים יז ז): ״יַד הָעֵדִים תִּהְיֶה בּוֹ בָרִאשׁוֹנָה״, וְאַחַר כָּךְ בְּנֵי אָדָם מְמַשְׁמְשִׁים וּבָאִים, שֶׁנֶּאֱמַר (שם): ״וְיַד כָּל הָעָם בָּאַחֲרוֹנָה״. כָּךְ בִּזְמַן שֶׁאֵין יִשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (שם יא יז): ״וְחָרָה אַף ה׳ בָּכֶם וְעָצַר אֶת הַשָּׁמַיִם״, וְאַחַר כָּךְ פֻּרְעָנֻיּוֹת מְמַשְׁמְשׁוֹת וּבָאוֹת, שֶׁנֶּאֱמַר (שם): ״וַאֲבַדְתֶּם מְהֵרָה״. וּבִזְמַן שֶׁיִּשְׂרָאֵל עוֹשִׂים רְצוֹנוֹ שֶׁל מָקוֹם מַה נֶּאֱמַר בָּהֶם (הושע ב כג): ״וְהָיָה בַּיּוֹם הַהוּא נְאֻם ה׳ אֶעֱנֶה אֶת הַשָּׁמַיִם״, וְאוֹמֵר (שם ב כה): ״וּזְרַעְתִּיהָ לִּי בָּאָרֶץ״.
Variantly: "Listen, O heavens": R. Bana'ah was wont to say: When a man is found liable (by bet-din), only the witnesses initiate the death penalty, viz. (Devarim 17:7) "The hand of the witnesses shall be against him first to put him to death," and only afterwards do others consummate it, viz. (Ibid.) "and the hand of all the people afterwards." When Israel do not do G-d's will, what is written of them? (Ibid. 11:17) "And the wrath of the L-rd will burn against you, and He will hold back the heavens … and the ground (i.e., the "witnesses), etc.", only after which the punishment is consummated, viz. (Ibid.) "and you will go lost quickly." And when Israel do G-d's will, what is written of them? (Hoshea 2:23-25) "And it will be on that day, I will answer, says the L-rd. I will answer the heavens, and they will answer the earth … and I will sow her (Israel) for Myself in the earth, etc."
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה הָיָה רַבִּי יְהוּדָה בֶּן חֲנַנְיָה אוֹמֵר: בְּשָׁעָה שֶׁאָמַר מֹשֶׁה הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה הָיוּ הַשָּׁמַיִם וּשְׁמֵי הַשָּׁמַיִם דּוֹמְמִים, וּבְשָׁעָה שֶׁאָמַר וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי הָיְתָה הָאָרֶץ וְכָל אֲשֶׁר עָלֶיהָ דּוֹמְמִים, וְאִם תָּמֵהַּ אַתָּה עַל הַדָּבָר, צֵא וּרְאֵה מַה נֶּאֱמַר בִּיהוֹשֻׁעַ (יהושע י יב-יד): ״וַיֹּאמֶר לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלוֹן וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד. וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו״ וְגוֹ׳, נִמְצֵינוּ לְמֵדִים שֶׁהַצַּדִּיקִים שׁוֹלְטִים בְּכָל הָעוֹלָם כֻּלּוֹ.
Variantly: "Listen, O heavens, and I shall speak": R. Yehudah b. Chananiah was wont to say: When Moses said "Listen, O heavens, the heavens and the heavens of the heavens stood still, and when he said "and hear, O earth, the words of my mouth," the earth and all that was on it stood still. And if this seems strange to you, go and see what is written of Joshua, viz. (Joshua 10:12-14) "And he said before the eyes of Israel: 'Sun in Givon, stand still, and moon in the valley of Ayalon.' And the sun stood still and the moon stopped … and there was no day like that…" We are hereby taught that the righteous rule in the entire universe.
דָּבָר אַחֵר: הַאֲזִינוּ הַשָּׁמַיִם – לְפִי שֶׁהָיָה מֹשֶׁה קָרוֹב לַשָּׁמַיִם, לְפִיכָךְ אָמַר: הַאֲזִינוּ הַשָּׁמַיִם, וּלְפִי שֶׁהָיָה רָחוֹק מִן הָאָרֶץ אָמַר: וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי. בָּא יְשַׁעְיָה וְסָמַךְ לַדָּבָר (ישעיה א ב): ״שִׁמְעוּ שָׁמַיִם״ – שֶׁהָיָה רָחוֹק מִן הַשָּׁמַיִם, ״וְהַאֲזִינִי אֶרֶץ״ – שֶׁהָיָה קָרוֹב לָאָרֶץ.
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.
דָּבָר אַחֵר: לְפִי שֶׁהַשָּׁמַיִם מְרֻבִּים פָּתַח לָהֶם בְּלָשׁוֹן מְרֻבָּה, וּלְפִי שֶׁהָיְתָה הָאָרֶץ מוּעֶטֶת פָּתַח לָהּ בְּלָשׁוֹן מוּעָט, וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי. בָּא יְשַׁעְיָה וְסָמַךְ לַדָּבָר: ״שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אָרֶץ״, לִתֵּן אֶת הַמְּרֻבֶּה לַמְּרֻבִּים וְאֶת הַמְּעוּטָה לַמְּעוּטִים. וַחֲכָמִים אוֹמְרִים: אֵין הַדָּבָר כֵּן, אֶלָּא בִּזְמַן שֶׁבָּאִים הָעֵדִים וּמְעִידִים, אִם נִמְצְאוּ דִּבְרֵיהֶם מְכֻוָּנִים כְּאֶחָד עֵדוּתָם קַיֶּמֶת, וְאִם לָאו אֵין עֵדוּתָם קַיֶּמֶת. כָּךְ אִלּוּ אָמַר מֹשֶׁה הַאֲזִינוּ הַשָּׁמַיִם וְשָׁתַק, הָיוּ שָׁמַיִם אוֹמְרִים: לֹא שָׁמַעְנוּ אֶלָּא בְּהַאֲזָנָה, וְאִלּוּ אָמַר וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי הָיְתָה הָאָרֶץ אוֹמֶרֶת: לֹא שָׁמַעְתִּי אֶלָּא בִּשְׁמִיעָה. בָּא יְשַׁעְיָה וְסָמַךְ לַדָּבָר: ״שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אָרֶץ״, לִתֵּן הַאֲזָנָה וּשְׁמִיעָה לַשָּׁמַיִם וְהַאֲזָנָה וּשְׁמִיעָה לָאָרֶץ.
Variantly: Because the heavens are many, he (Moses) opened in the plural ("ha'azinu"); and because the earth is one, he opened with the singular ("tishma"). Isaiah came and followed suit, saying "Hear ('shimu'), O heavens, and listen ('ha'azini'), earth," matching the many with the plural and the one, with the singular. The sages say: This is not so; but when the witnesses testify, if their testimony is consistent, one with the other, it stands; if not, it does not stand. Therefore, if Moses had said "Listen, O heavens" (and nothing more), the heavens (in their defense) could say "We heard only by 'listening'" (and not by 'hearing'). And if he had said "and hear, O earth" (and nothing more), the earth (in its defense) could say "I heard only by 'hearing'" (and not by 'listening') — wherefore Isaiah came and followed suit, saying "Hear, O heavens," and "Listen, O earth," (in sum) attributing (both) listening and hearing to heaven, and listening and hearing to earth.
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה, עַל שֵׁם שֶׁנִּתְּנָה תּוֹרָה מִן הַשָּׁמַיִם, שֶׁנֶּאֱמַר (שמות כ יט): ״אַתֶּם רְאִיתֶם כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם״. וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי, שֶׁעָלֶיהָ עָמְדוּ יִשְׂרָאֵל וְאָמְרוּ (שם כד ז): ״כֹּל אֲשֶׁר דִּבֶּר ה׳ נַעֲשֶׂה וְנִשְׁמָע״.
Variantly: "Listen, O heavens," Torah having been given from the heavens, viz. (Shemoth 20:19) "You have seen that from the heavens I spoke to you" — and "and hear, O earth, the words of My mouth," Israel standing upon the earth and saying (Ibid. 24:7) "All that the L-rd has spoken, we shall do and we shall hear."
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם שֶׁלֹּא עָשׂוּ יִשְׂרָאֵל מִצְוֹת שֶׁנִּתְּנוּ לָהֶם מִן הַשָּׁמַיִם, וְאֵלּוּ הֵן מִצְוֹת שֶׁנִּתְּנוּ לָהֶם מִן הַשָּׁמַיִם: עִבּוּר שָׁנִים וּקְבִיעוּת חֳדָשִׁים, שֶׁנֶּאֱמַר (בראשית א יד): ״וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים״. וְתִשְׁמַע הָאָרֶץ, שֶׁלֹּא עָשׂוּ מִצְוֹת שֶׁנִּתְּנוּ לָהֶם בָּאָרֶץ, וְאֵלּוּ הֵן מִצְוֹת שֶׁנִּתְּנוּ לָהֶם בָּאָרֶץ: לֶקֶט שִׁכְחָה וּפֵאָה תְּרוּמָה וּמַעַשְׂרוֹת שְׁמִטִּים וְיוֹבְלוֹת.
Variantly: "Listen, O heavens": because they had not observed mitzvoth pertaining to the heavens, viz.: Intercalation of years and determinations of New Moons, viz. (Bereshith 1:19) "And let them (the luminaries) serve for signs, and for festivals, and for days, and for years." "and hear, O earth": because they had not observed mitzvoth pertaining to the earth, viz.: leket, shikchah, peah, terumoth, ma'aseroth, shemittim, and yovloth.
דָּבָר אַחֵר הַאֲזִינוּ הַשָּׁמַיִם שֶׁלֹּא עָשׂוּ כָּל מִצְוֹת שֶׁנִּתְּנוּ לָהֶם מִן הַשָּׁמַיִם, וְתִשְׁמַע הָאָרֶץ אִמְרֵי פִי שֶׁלֹּא עָשׂוּ כָּל מִצְוֹת שֶׁנִּתְּנוּ לָהֶם בָּאָרֶץ. מֹשֶׁה הֵעִיד בָּהֶם בְּיִשְׂרָאֵל שְׁנֵי עֵדִים שֶׁהֵם קַיָּמִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים, שֶׁנֶּאֱמַר (דברים ל יט): ״הַעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ״, וְהַקָּדוֹשׁ בָּרוּךְ הוּא הֵעִיד בָּהֶם אֶת הַשִּׁירָה, שֶׁנֶּאֱמַר (דברים לא יט): ״וְעַתָּה כִּתְבוּ לָכֶם אֶת הַשִּׁירָה הַזֹּאת״. אֵין אָנוּ יוֹדְעִים עֵדוּתוֹ שֶׁל מִי קַיֶּמֶת, אִם שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אִם שֶׁל מֹשֶׁה. כְּשֶׁהוּא אוֹמֵר (דברים לא כא): ״וְעָנְתָה הַשִּׁירָה הַזֹּאת לְפָנָיו לְעֵד״, הָא שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מְקַיֶּמֶת שֶׁל מֹשֶׁה, וְלֹא שֶׁל מֹשֶׁה מְקַיֶּמֶת אֶת שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא. וּמִפְּנֵי מָה הֵעִיד בָּהֶם מֹשֶׁה בְּיִשְׂרָאֵל שְׁנֵי עֵדִים שֶׁהֵם חַיִּים וְקַיָּמִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים? אָמַר, אֲנִי בָּשָׂר וָדָם וּלְמָחָר אֲנִי מֵת, מָה אִם יִרְצוּ יִשְׂרָאֵל לוֹמַר לֹא קִבַּלְנוּ אֶת הַתּוֹרָה, מִי מַכְחִישָׁם? לְפִיכָךְ הֵעִיד בָּהֶם שְׁנֵי עֵדִים שֶׁהֵם חַיִּים וְקַיָּמִים לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים. וְהַקָּדוֹשׁ בָּרוּךְ הוּא הֵעִיד בָּהֶם אֶת הַשִּׁירָה, אָמַר, הַשִּׁירָה תָּעִיד בָּהֶם מִלְּמַטָּה וַאֲנִי מִלְמַעְלָה. וּמִנַּיִן שֶׁהַמָּקוֹם קָרוּי עֵד? שֶׁנֶּאֱמַר (מלאכי ג ה): ״וְקָרַבְתִּי אֲלֵיכֶם לַמִּשְׁפָּט וְהָיִיתִי עֵד מְמַהֵר״, וְאוֹמֵר (ירמיה כט כג): ״וְאָנֹכִי הַיּוֹדֵעַ וָעֵד נְאֻם ה׳״, וְאוֹמֵר (מיכה א ב): ״וִיהִי ה׳ אֱלֹהִים בָּכֶם לְעֵד ה׳ מֵהֵיכַל קָדְשׁוֹ״.
Variantly: "Hear, O heavens, etc.": Moses appointed over Israel two witnesses (heaven and earth) that live forever, telling them: I am flesh and blood; tomorrow I will die. If they wish to say that they never received the Torah, who will come and refute them? Therefore, He appointed for them two witnesses that live forever. And the Holy One Blessed be He made this (Ha'azinu) song a witness, viz. (Devarim 31:19) "so that this song be for Me a witness in the children of Israel." He said: The sun will be witness for them below, and I, above. And whence is it derived that G-d is called "a swift witness"? From (Malachi 3:5) "And I will draw near to you in judgment, and I will be a swift witness," and (Jeremiah 29:23) "and I am the one who knows and bears witness," and (Michah 1:2) "and the L-rd G-d will be a witness against you."
(דברים לב ב) יַעֲרֹף כַּמָּטָר לִקְחִי, אֵין לִקְחִי אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (משלי ד ב): ״כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ״, וְאוֹמֵר (משלי ח י): ״קְחוּ מוּסָרִי וְאַל כָּסֶף״, וְאֵין מוּסָר אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (משלי א ח): ״שְׁמַע בְּנִי מוּסַר אָבִיךָ וְאַל תִּטֹּשׁ תּוֹרַת אִמֶּךָ״, וְאוֹמֵר (משלי ח לג): ״שִׁמְעוּ מוּסָר וַחֲכָמוּ וְאַל תִּפְרָעוּ״, וְאוֹמֵר (משלי ד יג): ״הַחֲזֵק בַּמּוּסָר אַל תֶּרֶף״, וְאוֹמֵר (הושע יד ג): ״קְחוּ עִמָּכֶם דְּבָרִים וְשׁוּבוּ״, וְאֵין דְּבָרִים אֶלָּא דִּבְרֵי תוֹרָה, שֶׁנֶּאֱמַר (דברים ה יט): ״אֶת הַדְּבָרִים הָאֵלֶּה דִּבֶּר ה׳ אֶל כָּל קְהַלְכֶם״.
(Devarim, Ibid. 2) "My taking shall drip as the rain": "Taking" is Torah, viz. (Proverbs 4:2) "For a goodly taking have I given to you; do not forsake My Torah"; and (Ibid. 8:10) "Take My mussar (chastisement), and not silver," and "mussar" is nothing other than words of Torah, viz. (Ibid. 1:8) "Hear, my son, the mussar of your Father," and (Ibid. 8:33) "Hear mussar and grow wise," and (Ibid. 4:13) "Hold fast to mussar; do not let it go." And it is written (Hoshea 14:3) "Take words with you and return to the L-rd," and "words" is nothing other than words of Torah, viz. (Devarim 5:19) "These words the L-rd spoke to all of your congregation."
כַּמָּטָר, מַה מָּטָר חַיִּים לָעוֹלָם, אַף דִּבְרֵי תוֹרָה חַיִּים לָעוֹלָם. אִי מַה מָּטָר מִקְצָת עוֹלָם שְׂמֵחִים בּוֹ וּמִקְצָת עוֹלָם מְצֵרִים בּוֹ, מִי שֶׁבּוֹרוֹ מָלֵא יַיִן וְגָרְנוֹ לְפָנָיו מְצֵרִים בּוֹ, יָכוֹל אַף דִּבְרֵי תוֹרָה כֵּן? תַּלְמוּד לוֹמַר: תִּזַּל כַּטַּל אִמְרָתִי, מַה טַּל כָּל הָעוֹלָם שְׂמֵחִים בּוֹ, כָּךְ דִּבְרֵי תוֹרָה כָּל הָעוֹלָם שְׂמֵחִים בָּהֶם.
"as the rain": Just as rain is life for the world, so, words of Torah. — But then (why not say:) Just as with rain, part of the world is happy (with it) and part, sad (e.g., One whose pit and vat is full of wine, and his vat and threshing floor is exposed to the rain, is grieved by it) so, words of Torah! It is, therefore, written (Ibid.) "My word shall flow as the dew": Just as with dew, all the world is happy with it, so, words of Torah.
כִּשְׂעִירִים עֲלֵי דֶשֶׁא, מָה שְׂעִירִים הַלָּלוּ יוֹרְדִים עַל הָעֲשָׂבִים וּמַעֲלִים אוֹתָם וּמְגַדְּלִים אוֹתָם, כָּךְ דִּבְרֵי תוֹרָה מַעֲלִים אוֹתְךָ וּמְגַדְּלִים אוֹתְךָ, וְכֵן הוּא אוֹמֵר (משלי ד ח): ״סַלְסְלֶהָ וּתְרוֹמְמֶךָּ״.
"as winds upon the herbage": Just as winds raise the grass and make it flourish, so, words of Torah raise their disciples and make them flourish, viz. (Proverbs 4:8) "Caress it (Torah) and it will uplift you."
וְכִרְבִיבִים עֲלֵי עֵשֶׂב, מָה רְבִיבִים הַלָּלוּ יוֹרְדִים עַל הָעֲשָׂבִים וּמְעַדְּנִים אוֹתָם וּמְפַנְּקִים אוֹתָם, כָּךְ דִּבְרֵי תוֹרָה מְעַדְּנִים אוֹתְךָ וּמְפַנְּקִים אוֹתְךָ, שֶׁנֶּאֱמַר (משלי א ט): ״כִּי לִוְיַת חֵן הֵם לְרֹאשֶׁךָ״, וְאוֹמֵר (משלי ד ט): ״תִּתֵּן לְרֹאשְׁךָ לִוְיַת חֵן״.
"and as showers upon the grass": Just as showers descend upon the grass and beautify and preen it, so, words of Torah beautify and preen their disciples. And thus is it written (Proverbs 1:9): "For they (words of Torah) are a chaplet of grace to your head," and (Ibid. 4:9) "It (Torah) will set a chaplet of grace upon your head."
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי הָיָה רַבִּי נְחֶמְיָה אוֹמֵר: לְעוֹלָם הֱוֵי כּוֹנֵס דִּבְרֵי תוֹרָה כְּלָלִים. יָכוֹל כְּדֶרֶךְ שֶׁאַתָּה כּוֹנְסָם כְּלָלִים תְּהֵא מוֹצִיאָם כְּלָלִים, תַּלְמוּד לוֹמַר: יַעֲרֹף כַּמָּטָר לִקְחִי, וְאֵין יַעֲרֹף אֶלָּא לְשׁוֹן כְּנַעֲנִי, מָשָׁל אֵין אָדָם אוֹמֵר לַחֲבֵרוֹ ״פְּרוֹט לִי סֶלַע זֶה״ אֶלָּא ״עֲרוֹף לִי סֶלַע זֶה״, כָּךְ הֱוֵי כּוֹנֵס דִּבְרֵי תוֹרָה כְּלָלִים וּפוֹרֵט וּמוֹצִיא כְּטִפִּים הַלָּלוּ שֶׁל טַל וְלֹא כְּטִפִּים הַלָּלוּ שֶׁל מָטָר שֶׁהֵן גְּדוֹלוֹת, אֶלָּא כְּטִפִּים הַלָּלוּ שֶׁל טַל שֶׁהֵן קְטַנּוֹת.
Variantly: R. Yehudah was wont to say: One should acquire words of Torah as (general) principles and "expend" (i.e., "implement" them as particulars, it being written "My taking (Torah) ya'arof as rain," "ya'arof" connoting acquisition. An analogy: One does not say to his neighbor "P'rot" ("break") this sela (a coin) for me, but "arof" (acquire) this sela for me. Similarly, one acquires words of Torah as (general) principles and implements them in small drops, like dew, and not in large drops like rain.
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, מָה שְׂעִירִים הַלָּלוּ יוֹרְדִים עַל עֲשָׂבִים וּמְפַשְׁפְּשִׁים בָּהֶם כְּדֵי שֶׁלֹּא יַתְלִיעוּ, כָּךְ הֱוֵי מְפַשְׁפֵּשׁ בְּדִבְרֵי תוֹרָה כְּדֵי שֶׁלֹּא תִשְׁכָּחֵם. וְכָךְ אָמַר לוֹ רַבִּי יַעֲקֹב בְּרַבִּי חֲנִילַיי לְרַבִּי: בּוֹא וּנְפַשְׁפֵּשׁ בַּהֲלָכוֹת כְּדֵי שֶׁלֹּא יַעֲלוּ חֲלוּדָה.
"as winds upon herbage": Just as winds descend upon herbage and enter into it so that it does not become wormy, you, too, "enter into" words of Torah so that you not forget them. Thus did R. Yaakov b. R. Chaninah say to Rebbi: Let us "enter into" the halachoth, so that they not become mouldy. ...
וְכִרְבִיבִים עֲלֵי עֵשֶׂב, מָה רְבִיבִים הַלָּלוּ יוֹרְדִים עַל עֲשָׂבִים וּמְנַקִּים אוֹתָם וּמְפַטְּמִים אוֹתָם, כָּךְ הֱוֵי מְפַטֵּם דִּבְרֵי תוֹרָה וְשׁוֹנֶה וּמְשַׁלֵּשׁ וּמְרַבֵּעַ.
"and as showers upon the grass": Just as showers descend upon (blades of) grass, and cleanse them, and scour them, and expand them, so, expand words of Torah — a second time and a third time and a fourth time.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, רַבִּי אֱלִיעֶזֶר בְּנוֹ שֶׁל רַבִּי יוֹסֵי הַגְּלִילִי אוֹמֵר: אֵין יַעֲרֹף אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (דברים כא ד): ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״. עַל מָה עֶגְלָה מְכַפֶּרֶת? עַל שְׁפִיכוּת דָּמִים. כָּךְ דִּבְרֵי תוֹרָה מְכַפְּרִים עַל כָּל עֲבֵרוֹת.
Variantly: "Ya'arof": R. Eliezer the son of R. Yossi Haglili says: "Ya'arof" connotes "killing," as it is written (Devarim 21:4) "And they shall break there the neck (ve'arfu) of the heifer in the river-bed." Just as the heifer (of the broken neck) atones for the spilling of blood, so, words of Torah.
כִּשְׂעִירִים עֲלֵי דֶשֶׁא, וְעַל מַה שְׂעִירִים מְכַפְּרִים – עַל חֲטָאוֹת, כָּךְ דִּבְרֵי תוֹרָה מְכַפְּרִים עַל חֲטָאוֹת. וְכִרְבִיבִים עֲלֵי עֵשֶׂב, מָה רְבִיבִים בָּאִים תְּמִימִים וּמְכַפְּרִים, כָּךְ דִּבְרֵי תוֹרָה מְכַפְּרִים עַל כָּל עֲוֹנוֹת וַעֲבֵרוֹת.
"as se'irim on the herbage": Just as se'irim (he-goats) are brought for transgressions and atone for them, so, words of Torah.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, חֲכָמִים אוֹמְרִים: אָמַר לָהֶם מֹשֶׁה לְיִשְׂרָאֵל, שֶׁמָּא אֵין אַתֶּם יוֹדְעִים כַּמָּה צַעַר נִצְטַעַרְתִּי עַל הַתּוֹרָה, וְכַמָּה עָמָל עָמַלְתִּי בָּהּ, וְכַמָּה יְגִיעָה יָגַעְתִּי בָּהּ, כָּעִנְיָן שֶׁנֶּאֱמַר (שמות לד כח): ״וַיְהִי שָׁם עִם ה׳ אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה״, וְאוֹמֵר (דברים ט ט): ״וָאֵשֵׁב בָּהָר אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה״, נִכְנַסְתִּי לְבֵין הַמַּלְאָכִים וְנִכְנַסְתִּי לְבֵין הַחַיּוֹת וְנִכְנַסְתִּי לְבֵין הַשְּׂרָפִים שֶׁאֶחָד מֵהֶם יָכוֹל לִשְׂרֹף כָּל הָעוֹלָם כֻּלּוֹ עַל יוֹשְׁבָיו, כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה ו ב): ״שְׂרָפִים עוֹמְדִים מִמַּעַל לוֹ״, נַפְשִׁי נָתַתִּי עָלֶיהָ, דָּמִי נָתַתִּי עָלֶיהָ, כְּדֶרֶךְ שֶׁלָּמַדְתִּי אוֹתָהּ בְּצַעַר כָּךְ תְּהוּ לְמֵדִים אוֹתָהּ בְּצַעַר, אוֹ כְּדֶרֶךְ שֶׁאַתֶּם לְמֵדִים אוֹתָהּ בְּצַעַר כָּךְ תְּהוּ מְלַמְּדִים אוֹתָהּ בְּצַעַר? תַּלְמוּד לוֹמַר: תִּזַּל כַּטַּל אִמְרָתִי, תְּהוּ רוֹאִים אוֹתָהּ כְּאִלּוּ הִיא בְּזוֹל, אֶחָד מִשָּׁלֹשׁ וְאַרְבַּע סְאִים בְּסֶלַע.
Variantly: "Let my taking (i.e., Torah) break (ya'arof) as the rain": Moses (hereby) said to Israel: Do you know how much suffering (i.e., "breaking") I expended on Torah, how much I toiled in it, how much I wearied myself in it — viz. (Shemoth 34:28) "and he remained there (on Mount Sinai) forty days and forty nights." And I entered there among the angels, and among the heavenly creatures, and among the seraphs — one of whom can incinerate the entire world, viz. (Isaiah 6:2) "Seraphs were standing above Him" — I gave my life for it; I gave my blood for it. Just as I learned it in travail, so, you learn it (even) in travail. — But perhaps, just as you learned it in travail, so, shall you teach it in travail! It is, therefore, written "My word shall flow (tizal) as the dew" — See it (Torah) as "zol," ("cheap") a third or a fourth of a sela (i.e., "part with it easily" [to your disciples]).
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, כְּשֶׁאָדָם הוֹלֵךְ לִלְמוֹד תּוֹרָה תְּחִלָּה נוֹפֶלֶת עָלָיו כְּשָׂעִיר, וְאֵין שָׂעִיר אֶלָּא שֵׁד, שֶׁנֶּאֱמַר (ישעיה לד יד): ״וּפָגְשׁוּ צִיִּים אֶת אִיִּים וְשָׂעִיר עַל רֵעֵהוּ יִקְרָא״, וְאוֹמֵר (ישעיה יג כא): ״וּשְׂעִירִים יְרַקְּדוּ שָׁם״.
"as se'irim upon the herbage": as one who first begins to learn Torah. At first it falls upon him like a demon, viz. (Isaiah 13:21) "and se'irim will dance there."
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, הָיָה רַבִּי בְּנָיָה אוֹמֵר: אִם עָשִׂיתָ דִּבְרֵי תוֹרָה לִשְׁמָם, דִּבְרֵי תוֹרָה חַיִּים לָךְ, שֶׁנֶּאֱמַר (משלי ד כב): ״כִּי חַיִּים הֵם לְמוֹצְאֵיהֶם״ וְאִם לֹא עָשִׂיתָ דִּבְרֵי תוֹרָה לִשְׁמָם, הֵם מְמִיתִים אוֹתְךָ, שֶׁנֶּאֱמַר יַעֲרֹף כַּמָּטָר לִקְחִי, וְאֵין עֲרִיפָה אֶלָּא לְשׁוֹן הֲרִיגָה, שֶׁנֶּאֱמַר (דברים כא ד): ״וְעָרְפוּ שָׁם אֶת הָעֶגְלָה בַּנָּחַל״, וְאוֹמֵר (משלי ז כו): ״כִּי רַבִּים חֲלָלִים הִפִּילָה וַעֲצֻמִים כָּל הֲרֻגֶיהָ״.
Variantly: R. Bana'ah says: If you learn words of Torah for their own sake, they are "life" for you, as it is written (Proverbs 4:22) "For they are life to him who finds them, and to all of his flesh healing; and if not, they kill you, as it is written "My taking (i.e., Torah) ya'arof as the rain," arifah" being killing, viz. (Devarim 21:4) "And they shall break (ve'arfu) there the neck of the heifer in the river-bed." And it is written (Proverbs 7:26) "For she (Torah) has taken many lives; the number of its victims is legion."
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, רַבִּי דּוֹסְתַּאי בֶּן יְהוּדָה אוֹמֵר: אִם כָּנַסְתָּ דִּבְרֵי תוֹרָה כְּדֶרֶךְ שֶׁכּוֹנְסִים הַמַּיִם בַּבּוֹר, לַסּוֹף שֶׁאַתָּה זוֹכֶה וְרוֹאֶה אֶת מִשְׁנָתְךָ, שֶׁנֶּאֱמַר (משלי ה טו): ״שְׁתֵה מַיִם מִבּוֹרֶךָ״. וְאִם כָּנַסְתָּ דִּבְרֵי תוֹרָה כְּדֶרֶךְ שֶׁכּוֹנְסִים מָטָר בְּבוֹרוֹת שִׁיחִים וּמְעָרוֹת, לַסּוֹף שֶׁאַתָּה מְנַזֵּל וּמַשְׁקֶה אֲחֵרִים, שֶׁנֶּאֱמַר (שם): ״וְנוֹזְלִים מִתּוֹךְ בְּאֵרֶךָ״, וְאוֹמֵר (שם ה טז): ״יָפוּצוּ מַעְיְנוֹתֶיךָ חוּצָה״.
Variantly "ya'arof like rain my taking": R. Dostai, b. R. Yehudah says: If you have gathered words of Torah in the manner of those who gather rain into a pit, in the end you will "stream" it (menazel [as in "tizal," Devarim 32:2]). As it is written (Proverbs 5:15-16) "Drink water from your pit and nozlim (liquids) from the midst of your well. Then your springs will spread outwards."
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, הָיָה רַבִּי מֵאִיר אוֹמֵר: לְעוֹלָם הֱוֵי כוֹנֵס דִּבְרֵי תוֹרָה כְּלָלִים, שֶׁאִם אַתָּה כוֹנְסָם פְּרָטִים מְיַגְּעִים אוֹתְךָ וְאִי אַתָּה יוֹדֵעַ מַה לַּעֲשׂוֹת. מָשָׁל לְאָדָם שֶׁהָלַךְ לְקֵיסָרִי וְצָרִיךְ מֵאָה זוּז אוֹ מָאתַיִם זוּז הוֹצָאָה, אִם נוֹטְלָם פְּרָט – מְיַגְּעִים אוֹתוֹ וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת, אֲבָל מְצָרְפָם וְעוֹשֶׂה אוֹתָם סְלָעִים וּפוֹרֵט וּמוֹצִיא בְּכָל מָקוֹם שֶׁיִּרְצֶה. וְכֵן מִי שֶׁהוֹלֵךְ לְבֵית אִילְיָיס לַשּׁוּק וְצָרִיךְ מֵאָה מָנֶה אוֹ שְׁתֵּי רִבּוֹא הוֹצָאָה, אִם מְצָרְפָם סְלָעִים – מְיַגְּעִים אוֹתוֹ וְאֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת, אֲבָל מְצָרְפָם וְעוֹשֶׂה אוֹתָם דִּינְרֵי זָהָב וּפוֹרֵט וּמוֹצִיא בְּכָל מָקוֹם שֶׁיִּרְצֶה.
Variantly "ya'arof like rain My taking": R. Yehudah was wont to say: One should gather words of Torah as (general) principles; for if he gathers them as particulars, they weary him and he is at a loss. An analogy: One going to Caesarea and requiring one hundred or two hundred zuzim for expenses — If he takes them in perutoth (small coin), they weary him and he is at a loss; but if he melts them into selaim (large coin), he can change them wherever he wishes. One going to a fair and requiring one hundred maneh or two ribo — if he takes them as selaim, they weary him, and he is at a loss; but if he melts them into golden dinars, he can change them wherever he wishes.
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, כְּשֶׁאָדָם הוֹלֵךְ לִלְמוֹד תּוֹרָה תְּחִלָּה אֵינוֹ יוֹדֵעַ מַה לַּעֲשׂוֹת עַד שֶׁשּׁוֹנֶה שְׁנֵי סְפָרִים אוֹ שְׁנֵי סְדָרִים וְאַחַר כָּךְ נִמְשֶׁכֶת אַחֲרָיו כִּרְבִיבִים. לְכָךְ נֶאֱמַר: כִּרְבִיבִים עֲלֵי עֵשֶׂב.
"as se'irim upon the herbage and as showers": A man who starts learning Torah does not know how to proceed until he has learned two orders or two books, after which it "pursues" him, "as showers on the grass."
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, מַה מָּטָר זֶה יוֹרֵד עַל הָאִילָנוֹת וְנוֹתֵן בָּהֶם מַטְעַמִּים לְכָל אֶחָד וְאֶחָד לְפִי מַה שֶּׁהוּא: בְּגֶפֶן לְפִי מַה שֶּׁהוּא, בְּזַיִת לְפִי מַה שֶּׁהוּא, בִּתְאֵנָה לְפִי מַה שֶּׁהִיא – כָּךְ דִּבְרֵי תוֹרָה, כֻּלָּהּ אַחַת, וְיֵשׁ בָּהּ מִקְרָא וּמִשְׁנָה תַּלְמוּד הֲלָכוֹת וְהַגָּדוֹת.
Variantly: "My taking shall drip as the rain": Just as rain is one, and it descends on the trees and imparts to each a distinct flavor: to the grapevine, in accordance with its nature, to the olive tree, in accordance with its nature; and to the fig tree, in accordance with its nature — so words of Torah are all one, and they "impart the flavors" of Scripture, Mishnah, halachoth, and aggadoth.
כִּשְׂעִירִם עֲלֵי דֶשֶׁא, מַה שְׂעִירִם הַלָּלוּ יוֹרְדִים עַל הָעֲשָׂבִים וּמַעֲלִים אוֹתָם, וְיֵשׁ מֵהֶם אֲדֻמִּים וְיֵשׁ מֵהֶם יְרֻקִּים וְיֵשׁ מֵהֶם שְׁחוֹרִים וְיֵשׁ מֵהֶם לְבָנִים, כָּךְ דִּבְרֵי תוֹרָה יֵשׁ בָּהֶם בְּנֵי אָדָם חֲכָמִים, בְּנֵי אָדָם כְּשֵׁרִים, בְּנֵי אָדָם צַדִּיקִים, בְּנֵי אָדָם חֲסִידִים.
Variantly: "as se'irim upon the herbage": Just as se'irim descend upon the grass and cause it to grow, producing (all varieties:) red, black, and white, so, words of Torah (produce all varieties of men:) rabbis, pious laymen, sages, tzaddikim (righteous ones) and chassidim (saintly ones).
דָּבָר אַחֵר: מָה מָטָר זֶה אִי אַתָּה רוֹאֶה לוֹ עַד שֶׁבָּא, וְכֵן הוּא אוֹמֵר (מ״א יח מה): ״וַיְהִי עַד כֹּה וְעַד כֹּה וְהַשָּׁמַיִם הִתְקַדְּרוּ עָבִים״, כָּךְ תַּלְמִיד חֲכָמִים אֵין אַתָּה יוֹדֵעַ מַה הוּא עַד שֶׁיִּשְׁנֶה מִדְרָשׁ הֲלָכוֹת וְהַגָּדוֹת אוֹ עַד שֶׁיִּתְמַנֶּה פַּרְנָס עַל הַצִּבּוּר.
Variantly: "My taking shall drip as the rain": Just as the rain is not seen until it comes, viz. (I Kings 18:45) "It happened in the meantime that the heavens had darkened with clouds and (filled) with wind, and there was a great rain" — so Torah scholars are not known until they teach Mishnah, halachoth, and aggadoth, or until they are appointed community leaders.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר, לֹא כְּמָטָר זֶה שֶׁבָּא מִן הַדָּרוֹם שֶׁכֻּלּוֹ לְשִׁדָּפוֹן וְכֻלּוֹ לְיֵרָקוֹן וְכֻלּוֹ לִקְלָלָה, אֶלָּא כְּמָטָר זֶה שֶׁבָּא מִן הַמַּעֲרָב שֶׁכֻּלּוֹ לִבְרָכָה. הָיָה רַבִּי סִימַיי אוֹמֵר: מִנַּיִן שֶׁכְּשֵׁם שֶׁהֵעִיד בָּהֶם מֹשֶׁה בְּיִשְׂרָאֵל שָׁמַיִם וָאָרֶץ כָּךְ הֵעִיד בָּהֶם אַרְבַּע רוּחוֹת הַשָּׁמַיִם, שֶׁנֶּאֱמַר: יַעֲרֹף כַּמָּטָר לִקְחִי – זוֹ רוּחַ מַעֲרָבִית שֶׁהִיא עׇרְפּוֹ שֶׁל עוֹלָם שֶׁכֻּלּוֹ לִבְרָכָה, תִּזַּל כַּטַּל אִמְרָתִי – זוֹ רוּחַ צְפוֹנִית שֶׁהִיא עוֹשָׂה אֶת הָרָקִיעַ נְקִיָּה כַּזָּהָב, כִּשְׂעִירִם עֲלֵי דֶשֶׁא – זוֹ רוּחַ מִזְרָחִית שֶׁמַּשְׁחֶרֶת אֶת הָרָקִיעַ כִּשְׂעִירִים, וְכִרְבִיבִים עֲלֵי עֵשֶׂב – זוֹ רוּחַ דְּרוֹמִית שֶׁמְּאָרֶגֶת אֶת הָרָקִיעַ כְּרָבִיב.
Variantly: "My taking shall drip as the rain": not as the rain that comes from the south, which is all for blast, mildew, and curse; but as the rain which comes from the west, which is all for blessing. R. Simai was wont to say: Whence is it derived that just as Moses called heaven and earth to bear witness over Israel, so, he called the four winds of heaven? From "ya'arof as rain, etc." — This refers to the west wind, which is at the "back (oref [west]) of the world, and which is entirely a blessing; "My word shall flow as the dew" — This refers to the north wind, which renders the firmament pure as gold; "as winds (se'irim) upon the herbage" — This refers to the east wind, which stirs up ("mesa'ereth") the world as a demon (sair); "as showers upon the grass" — This refers to the south wind, which brings showers.
דָּבָר אַחֵר יַעֲרֹף כַּמָּטָר לִקְחִי, וְכֵן הָיָה רַבִּי סִימַי אוֹמֵר: לֹא נֶאֶמְרוּ אַרְבַּע רוּחוֹת אֵלּוּ אֶלָּא כְּנֶגֶד אַרְבַּע רוּחוֹת הַשָּׁמַיִם. צְפוֹנִית – בִּימוֹת הַחַמָּה יָפָה וּבִימוֹת הַגְּשָׁמִים קָשָׁה, דְּרוֹמִית – בִּימוֹת הַחַמָּה קָשָׁה וּבִימוֹת הַגְּשָׁמִים יָפָה, מִזְרָחִית – לְעוֹלָם קָשָׁה, מַעֲרָבִית – לְעוֹלָם יָפָה. צְפוֹנִית – יָפָה לַחִטִּים בְּשָׁעָה שֶׁמַּכְנִיסִים שְׁלִישׁ וְקָשָׁה לַזֵּיתִים בְּשָׁעָה שֶׁחוֹנְטִים, דְּרוֹמִית – קָשָׁה לַזֵּיתִים בִּזְמַן שֶׁמַּכְנִיסִים שְׁלִישׁ וְיָפָה לַחִטִּים בְּשָׁעָה שֶׁחוֹנְטִים. וְכֵן הָיָה רַבִּי סִימַי אוֹמֵר: כָּל בְּרִיּוֹת שֶׁנִּבְרְאוּ מִן הַשָּׁמַיִם – נַפְשָׁם וְגוּפָם מִן הַשָּׁמַיִם, וְכָל בְּרִיּוֹת שֶׁנִּבְרְאוּ מִן הָאָרֶץ – נַפְשָׁם וְגוּפָם מִן הָאָרֶץ, חוּץ מֵאָדָם זֶה, שֶׁנַּפְשׁוֹ מִן הַשָּׁמַיִם וְגוּפוֹ מִן הָאָרֶץ. לְפִיכָךְ אִם עָשָׂה אָדָם תּוֹרָה וְעָשָׂה רְצוֹן אָבִיו שֶׁבַּשָּׁמַיִם, הֲרֵי הוּא כִּבְרִיּוֹת שֶׁל מַעְלָה, שֶׁנֶּאֱמַר (תהלים פב ו): ״אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם וּבְנֵי עֶלְיוֹן כֻּלְּכֶם״. לֹא עָשָׂה תּוֹרָה וְלֹא עָשָׂה רְצוֹן אָבִיו שֶׁבַּשָּׁמַיִם, הֲרֵי הוּא כִּבְרִיּוֹת שֶׁל מַטָּה, שֶׁנֶּאֱמַר (שם פב ז): ״אָכֵן כְּאָדָם תְּמוּתוּן״. וְכֵן הָיָה רַבִּי סִימַי אוֹמֵר: אֵין לְךָ פָּרָשָׁה שֶׁאֵין בָּהּ תְּחִיַּת מֵתִים, אֶלָּא שֶׁאֵין בָּנוּ כֹּחַ לִדְרֹשׁ, שֶׁנֶּאֱמַר (שם נ ד): ״יִקְרָא אֶל הַשָּׁמַיִם מֵעָל וְאֶל הָאָרֶץ לָדִין עַמּוֹ״. ״יִקְרָא אֶל הַשָּׁמַיִם מֵעָל״ זוֹ נְשָׁמָה, ״וְאֶל הָאָרֶץ לָדִין עַמּוֹ״ זֶה הַגּוּף, מִי דַיָּן עִמּוֹ. וּמִנַּיִן שֶׁאֵין מְדַבֵּר אֶלָּא בִּתְחִיַּת הַמֵּתִים? שֶׁנֶּאֱמַר (יחזקאל לז ט): ״מֵאַרְבַּע רוּחוֹת בּוֹאִי הָרוּחַ וּפְחִי בַּהֲרוּגִים הָאֵלֶּה״.
Variantly: "My taking shall drip as the rain": R. Simai was wont to say: These four winds correspond to the four corners of heaven: The east (wind) is always propitious; the west, always detrimental; the north, propitious for wheat when it is one-third grown, and detrimental to olive trees when they blossom; the south, detrimental to wheat when it is one-third grown, and propitious for olives when they blossom. And R. Simai was wont to say: All the creatures created from the earth — their spirit and their body are from the earth (except for men, whose spirit [soul] is from heaven and his body from the earth.) Therefore, If a man learns Torah and does the will of his Father in heaven, he is like the celestial creatures, viz. (Psalms 82:6) "I said that you are gods, and all, children of the Most High." If he does not learn Torah and do the will of his Father in heaven, he is like the lower creatures, viz. (Ibid. 7) "But you shall die like Adam." And it is written (Ibid. 50:4) "And He shall call to the heavens from above and to the earth for din with him." "He shall call to the heavens from above": This refers to the soul; "and to the earth": This refers to the body. "for din with him" — "ledayein" (to deliberate) with him (in judgment). Thus, "Listen, O heavens (the soul), and hear, O earth" (the body). And whence is it derived that this speaks of the resurrection? From "My taking shall drip as the rain" (see "the four winds" above), it being written (Ezekiel 37:9) "From the four corners, come, O spirit, and blow into these slain ones that they may live!" And thus was R. Simai wont to say: There is no section in the Torah that does not deal with the resurrection, but we lack the strength to expound it.
כִּי שֵׁם ה׳ אֶקְרָא, מָצִינוּ שֶׁלֹּא הִזְכִּיר מֹשֶׁה שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶלָּא לְאַחַר עֶשְׂרִים וְאֶחָד דָּבָר. מִמִּי לָמַד? מִמַּלְאֲכֵי הַשָּׁרֵת, שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת מַזְכִּירִים אֶת הַשֵּׁם אֶלָּא לְאַחַר שָׁלֹשׁ קְדֻשּׁוֹת, שֶׁנֶּאֱמַר (ישעיה ו ג): ״וְקָרָא זֶה אֶל זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ ה׳ צְבָאוֹת״. אָמַר מֹשֶׁה: דַּיִּי שֶׁאֶהְיֶה בְּפָחוֹת מִשִּׁבְעָה כְּמַלְאֲכֵי הַשָּׁרֵת. וַהֲרֵי דְּבָרִים קַל וָחֹמֶר: וּמַה מֹשֶׁה שֶׁהוּא חָכָם חֲכָמִים וְגָדוֹל שֶׁבַּגְּדוֹלִים וַאֲבִי הַנְּבִיאִים, לֹא הִזְכִּיר שְׁמוֹ שֶׁל מָקוֹם אֶלָּא לְאַחַר עֶשְׂרִים וְאֶחָד דָּבָר, הַמַּזְכִּיר שְׁמוֹ שֶׁל מָקוֹם בְּחִנָּם עַל אַחַת כַּמָּה וְכַמָּה. רַבִּי שִׁמְעוֹן בֶּן יוֹחַי אוֹמֵר: מִנַּיִן שֶׁלֹּא יֹאמַר אָדָם ״לַה׳ עוֹלָה״, ״לַה׳ מִנְחָה״, ״לַה׳ שְׁלָמִים״, אֶלָּא ״עוֹלָה לַה׳״, ״מִנְחָה לַה׳״, שְׁלָמִים לַה׳? תַּלְמוּד לוֹמַר (ויקרא א ב): ״קָרְבָּן לַה׳״. וַהֲלֹא דְּבָרִים קַל וָחֹמֶר: וּמַה אֵלּוּ שֶׁהֵם מֻקְדָּשִׁים לַשָּׁמַיִם אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לֹא יוּחַל שְׁמִי עֲלֵיהֶם עַד שֶׁיִּקָּדְשׁוּ, הַמַּזְכִּיר שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא חִנָּם וּבִמְקוֹם בִּזָּיוֹן עַל אַחַת כַּמָּה וְכַמָּה.
(Devarim 32:3) "When I call out the name (shem) of the L-rd, ascribe greatness to our G-d.": We find, then, that Moses (in awe of the L-rd) did not mention the name of the L-rd (yod-keh-vav-keh) until after twenty-one words (from "Ha'azinu" until shem"). From whom did he learn to do this? From the ministering angels, who do not mention the name of the L-rd until after three "holies," viz. (Isaiah 6:3) "And one would call to the other and say 'Holy, holy, holy is the L-rd of hosts.'" Moses reasoned: It suffices that I place fewer than seven (words before the name of the L-rd) to be like [i.e., to emulate the awe of]) the ministering angels. Now does this not follow a fortiori, viz.: If Moses, the wisest of the sages, the greatest of the great, did not mention the name of the L-rd until after twenty-one words, then one who mentions the name of the L-rd in vain, how great (is his sin)! R. Shimon b. Yochai says: Whence is it derived that one should not say "to the L-rd a burnt-offering," "to the L-rd a meal-offering," "to the L-rd peace-offerings," but "a burnt-offering to the L-rd," "a meal-offering to the L-rd," "peace-offerings to the L-rd"? From (Vayikra 1:2) "an offering to the L-rd" (rather than "to the L-rd an offering.") Now does this not follow a fortiori, viz.: If (in respect to) these (offerings) which are consecrated to Heaven, the L-rd says: Let My name not be ascribed to them until they have been consecrated, then one who mentions the name of the L-rd in vain, and in an inappropriate place, how great (is his sin)!
כִּי שֵׁם ה׳ אֶקְרָא, רַבִּי יוֹסֵי אוֹמֵר מִנַּיִן לָעוֹמְדִים בְּבֵית הַכְּנֶסֶת וְאוֹמְרִים ״בָּרְכוּ אֶת ה׳ הַמְּבוֹרָךְ״ שֶׁעוֹנִים אֲחֵרִים ״בָּרוּךְ ה׳ הַמְּבוֹרָךְ לְעוֹלָם וָעֶד״, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ. אָמַר לוֹ רַבִּי נְהוֹרַאי: הַשָּׁמַיִם! דֶּרֶךְ אֶרֶץ הִיא, גּוֹלְיָירִים מִתְגָּרִים בַּמִּלְחָמָה וְגִבּוֹרִים נוֹצְחִים. וּמִנַּיִן שֶׁאֵין מְזַמְּנִים אֶלָּא בִּשְׁלֹשָׁה, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן שֶׁעוֹנִים אָמֵן אַחַר הַמְּבָרֵךְ, שֶׁנֶּאֱמַר: הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן שֶׁאוֹמְרִים ״בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד״, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא. וּמִנַּיִן לָאוֹמְרִים ״יְהֵא שְׁמוֹ הַגָּדוֹל מְבוֹרָךְ״ שֶׁעוֹנִים אַחֲרֵיהֶם ״לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים״, שֶׁנֶּאֱמַר: הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן אַתָּה אוֹמֵר שֶׁלֹּא יָרְדוּ אֲבוֹתֵינוּ לְמִצְרַיִם אֶלָּא כְּדֵי שֶׁיַּעֲשֶׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא נִסִּים וּגְבוּרוֹת וּבִשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם, שֶׁנֶּאֱמַר (שמות ב כג-גד): ״וַיְהִי בַיָּמִים הָרַבִּים הָהֵם וַיָּמָת מֶלֶךְ מִצְרָיִם״, וְאוֹמֵר: ״וַיִּשְׁמַע אֱלֹהִים אֶת נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת בְּרִיתוֹ״, וְאוֹמֵר: כִּי שֵׁם ה׳ אֶקְרָא הָבוּ גֹדֶל לֵאלֹהֵינוּ. וּמִנַּיִן שֶׁלֹּא הֵבִיא הַמָּקוֹם פֻּרְעָנוּת וְלֹא הֵבִיא עֶשֶׂר מַכּוֹת עַל פַּרְעֹה וְעַל מִצְרַיִם אֶלָּא בִּשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם? שֶׁמִּתְּחִלַּת הָעִנְיָן הוּא אוֹמֵר (שם ה ב): ״מִי ה׳ אֲשֶׁר אֶשְׁמַע בְּקֹלוֹ״, וּבְסוֹף הָעִנְיָן הוּא אוֹמֵר (שם ט כז): ״ה׳ הַצַּדִּיק וַאֲנִי וְעַמִּי הָרְשָׁעִים״. וּמִנַּיִן שֶׁלֹּא עָשָׂה הַמָּקוֹם נִסִּים וּגְבוּרוֹת עַל הַיָּם וּבַיַּרְדֵּן וּבְנַחֲלֵי אַרְנוֹן אֶלָּא בִּשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ בָּעוֹלָם, שֶׁנֶּאֱמַר (יהושע ה א): ״וַיְהִי כִשְׁמֹעַ כָּל מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְכָל מַלְכֵי״ וְגוֹ׳, וְכֵן רָחָב אוֹמֶרֶת לִשְׁלוּחֵי יְהוֹשֻׁעַ (שם ב י): ״כִּי שָׁמַעְנוּ אֵת אֲשֶׁר הוֹבִישׁ ה׳ אֶת מֵי יַם סוּף מִפְּנֵיכֶם״, תַּלְמוּד לוֹמַר: כִּי שֵׁם ה׳ אֶקְרָא. וּמִנַּיִן שֶׁלֹּא יָרַד דָּנִיֵּאל לְגוֹב אֲרָיוֹת אֶלָּא בִּשְׁבִיל שֶׁיַּעֲשֶׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא נִסִּים וּגְבוּרוֹת וּבִשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם, שֶׁנֶּאֱמַר: כִּי שֵׁם ה׳ אֶקְרָא, וְאוֹמֵר (דניאל ו כז): ״מִן קֳדָמַי שִׂים טְעֵם דִּי בְכָל שָׁלְטָן מַלְכוּתִי לֶהֱוֹן זָיְעִין וְדָחֲלִין מִן קֳדָם אֱלָהֵהּ דִּי דָנִיֵּאל״. וּמִנַּיִן אַתָּה אוֹמֵר שֶׁלֹּא יָרְדוּ חֲנַנְיָה מִישָׁאֵל וַעֲזַרְיָה לְתוֹךְ כִּבְשַׁן הָאֵשׁ אֶלָּא כְּדֵי שֶׁיַּעֲשֶׂה לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא נִסִּים וּגְבוּרוֹת בִּשְׁבִיל לְקַדֵּשׁ אֶת שְׁמוֹ הַגָּדוֹל בָּעוֹלָם, שֶׁנֶּאֱמַר (שם ג לב-לג): ״אָתַיָּא וְתִמְהַיָּא דִּי עֲבַד עִמִּי אֱלָהָא עִלָּאָה שְׁפַר קֳדָמַי לְהַחֲוָיָה״, וְאוֹמֵר: ״אָתוֹהִי כְּמָה רַבְרְבִין וְתִמְהוֹהִי כְּמָה תַקִּיפִין״. וּמִנַּיִן שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת מַזְכִּירִים שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מִלְמַעְלָה עַד שֶׁיַּזְכִּירוּ יִשְׂרָאֵל מִלְּמַטָּה, שֶׁנֶּאֱמַר (דברים ו ד): ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״, וְאוֹמֵר (איוב לח ז): ״בְּרָן יַחַד כּוֹכְבֵי בֹקֶר״ וַהֲדַר (שם): ״וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים״, ״כּוֹכְבֵי בֹקֶר״, אֵלּוּ יִשְׂרָאֵל שֶׁמְּשׁוּלִים בַּכּוֹכָבִים, שֶׁנֶּאֱמַר (בראשית כב יז): ״וְהַרְבָּה אַרְבֶּה אֶת זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם״; ״וַיָּרִיעוּ כָּל בְּנֵי אֱלֹהִים״, אֵלּוּ מַלְאֲכֵי הַשָּׁרֵת, וְכֵן הוּא אוֹמֵר (איוב א ו): ״וַיָּבֹאוּ בְּנֵי הָאֱלֹהִים לְהִתְיַצֵּב עַל ה׳״.
Variantly: "When I call out the name of the L-rd": R. Yossi says: Whence is it derived that when those standing in the synagogue hear (from the prayer leader) "Bless the blessed Yod-keh-vav-keh" that they respond "Blessed is the blessed yod-keh-vav-keh forever"? From "When I call out the name of yod-keh-vav-keh, ascribe greatness to our G-d." Greater is he who answers "Amen" (to a blessing) than the blesser (himself). R. Nehorai said to him: This is the natural order of things: The common soldiers wage the war, and the heroes triumph! And whence is it derived that grace is recited with three? From "When I (1) call out the name of the L-rd, you (2) ascribe greatness to our G-d." And whence is it derived that when the grace leader says "Let us bless," that they respond after him "Blessed is He of whose we have eaten, etc." From "When I call out the name of the L-rd, ascribe greatness to our G-d." And whence is it derived that when one says (in the kaddish) "Let the great name be blessed," the response is "for ever and ever"? From "ascribe greatness to our G-d." And whence is it derived that our fathers went down to Egypt only so that the Holy One Blessed be He do wonders to sanctify His great name in the world? From (Shemoth 2:23-24) "And it was in the course of those many days … and G-d heard their outcry," and "When I call out the name of the L-rd." And whence is it derived that the L-rd brought the ten plagues upon Pharaoh and Egypt only because they had not sanctified His great name in the world? For in the beginning it is written (Ibid. 5:2) "Who is the L-rd that I should hearken to His voice?" and in the end, (Ibid. 9:27) "The L-rd is the righteous one, and I and my people are the wicked ones." And whence is it derived that the L-rd performed wonders for our fathers at the Red Sea and the Jordan and the streams of Arnon only to sanctify His name in the world? viz. (Joshua 1:5) "And it was, when all the kings of the Emori on the western side of the Jordan, etc." and Rachav said to the messengers of Joshua (Ibid. 2:10) "For we have heard that the L-rd dried up the waters of the Red Sea before you, etc." From "When I call out the name of the L-rd." And whence is it derived that Daniel descended into the lions' den only so that the L-rd do wonders with him to sanctify His name in the world? From "When I call out the name of the L-rd." And it is written (Daniel 6:27) "An order is hereby issued by me that in all the dominion of my kingdom men shall tremble and fear before the G-d of Daniel." And whence is it derived that Chananiah, Mishael and Azaryah descended into the fiery furnace only so that the L-rd do wonders with them to sanctify His great name in the world? From (Ibid. 3:32-33) "It behooves me (Nevuchadnezzar) to relate the signs and wonders that the great G-d has performed for me. How great are His signs and how mighty are His wonders!" And whence is it derived that the ministering angels do not mention His exalted name until Israel mention His name below — "Hear, O Israel, the L-rd our G-d, the L-rd is one"? From (Iyyov 38:7) "when there sang together the stars of morning," followed by "and all the sons of G-d shouted." "the stars of morning" — Israel, who are compared to stars, viz. (Bereshith 22:17) "and I shall multiply your seed like the stars of the heaven." "the sons of G-d" — the ministering angels, viz. (Iyyov 1:6) "and the sons of G-d came, etc."