Read Sifrei Devarim in source order, passage by passage, with the close English translation where available and the original source text for checking.
"I have professed this day": You recite (the bikkurim formula) once a year and not twice.
"that I have come to the land which the L-rd swore to our forefathers": excluding proselytes and slaves;
(Devarim 26:4) "And the Cohein shall take the basket from your hand": From here it was ruled: The rich bring (bikkurim) in baskets of silver and gold, and the poor, in wicker baskets of peeled willow, and the baskets are given to the Cohanim in order to favor the poor.
"from your hand": We are hereby apprised that the bikkurim require "lifting." (viz. Vayikra 7:30). These are the words of R. Eliezer b. Yaakov. "and he shall place it before the altar of the L-rd your G-d": So long as there is an altar (i.e., a Temple), there are bikkurim; where there is no altar, there are no bikkurim.
(Devarim 26:5) "And you shall answer": "answer" is written here, and elsewhere (Ibid. 27:14): Just as there, in the holy tongue; here, too, in the holy tongue. "And you shall answer and you shall say":
From here they said: In the beginning, whoever could recite the formula (by himself) did so, whoever could not, recited after another — whereupon they stopped bringing bikkurim (to avoid embarrassment). It was, therefore, ordained to have one who knew how (to recite it) do so; and for those who did not know how to recite it, they relied on "and you shall answer" — "answering" is in response to another.
"and you shall say before the L-rd your G-d: 'An Aramean would destroy my father'": We are hereby apprised that Jacob went down to Aram to his own destruction, and Scripture accounts it to Lavan the Aramite as if he had destroyed him, (this having been his intention).
"and he went down to Egypt": Lest you say he went down to receive the crown of kingdom; it is, therefore, written "vayagar sham": We are hereby apprised that he went down there only to sojourn ("lagur") there. And thus is it written (Bereshith 47:4) "And they said to Pharaoh: 'To sojourn in the land did we come. For there is no pasture for your servants' flocks. For the famine is sore in the land of Canaan. And now, let your servants abide in the land of Goshen.'" I might think, in great numbers; it is, therefore, written "in scant number," viz. (Devarim 10:22) "With seventy souls did your fathers go down to Egypt."
"and he became there a nation": We are hereby apprised that Israel was distinctive there.
("and he saw our pain": as it states (Exodus 1:16): "And you see on the birthstool..."
"and our toil": as it states (Exodus 1:22): Every son that is born shall you cast in the river". Aggadah).
"great and mighty": as it is written (Shemoth 1:7) "And the children of Israel were fruitful and teemed and multiplied and became exceedingly strong, and the land was filled with them."
"and populous": as it is written (Ezekiel 16:7) "I made you as numerous as the plants of the field; you increased and grew, and you entered the prime, etc."
(Devarim, Ibid. 7) "And we cried out to the L-rd, the G-d of our fathers": as it is written (Shemoth 2:23) "And it was in the course of those many days that the king of Egypt died, and the children of Israel moaned under the toil, and they cried out, etc."
"and the L-rd heard our voices": as it is written (Shemoth, Ibid. 24) "And G-d heard their outcry."
"And He saw our affliction": This refers to (enforced) separation from conjugal relations, as it is written (Shemoth, Ibid. 25) "… and G-d saw the children of Israel, and G-d knew (i.e., He "took it to heart.")
"and our toil": the children, viz. (Shemoth 1:22) "Every son that is born, into the Nile shall you throw him, and every daughter shall you keep alive."
"and our lachatz": This is oppression, viz. (Shemoth 3:9): "and I have also seen the oppression wherewith the Egyptians oppress them."
(Devarim, Ibid. 8) "And the L-rd took us out": not through an angel, and not through a seraph, and not through a messenger, as it is written (Shemoth 12:12) "And I shall pass through the land of Egypt in this night, and I shall smite, etc.": "And I shall pass through the land of Egypt" — I, and not an angel. "and I shall smite every first-born" — I, and not a seraph. "and upon all the gods of Egypt I shall wreak judgments" — I, and not a messenger, "I am the L-rd."
(Devarim, Ibid.) "with a strong hand": This is the pestilence, as it is written (Shemoth 9:3) "Behold, the hand of the L-rd is in your cattle in the field … a very sore pestilence."
"and with an outstretched arm": This is the sword, as it is written (Joshua 5:13) "with his sword sh'lufah in his hand": ("sh'lufah" =) outstretched.
"and with great fear": This is revelation of the Shechinah, as it is written (Devarim 4:34) "Or has a god ever done miracles to come and take for himself a nation with trials, with signs, and with wonders, and with war, and with a strong hand, and with an outstretched arm, and with great fears, before your eyes?"
"and with signs": This is the staff, as it is written (Shemoth 4:17) "And this staff you shall take in your hand, wherewith you shall do the signs."
"and with wonders": This is the blood: as it is written (Joel 3:3) "And I will set wonders in heaven and earth: blood and fire and pillars of smoke."
Variantly: "with a strong hand": two. "with an outstretched arm: two. "and with great fears": two. "and with signs": two. "and with wonders": two. These are the ten plagues that the Holy One Blessed be He brought upon the Egyptians.
R. Yehudah would give them (the ten plagues) signs: d tz ach (dam [blood] tzfardea [frogs] kinim [lice]; a d a sh (arov [mixed multitude] dever [pestilence] shchin [boils]); b a cha v (barad [hail] choshech [darkness] arbeh [locusts] v (=b) [(the plague of) bechoroth (the first-born)].
(Devarim, Ibid. 9) "And He brought us to this place": the Temple — But perhaps it refers to Eretz Yisrael? — (No, for) "and He gave us this land already refers to Eretz Yisrael. How, then, am I to understand "And he brought us to this place"? As the Temple. "And He brought us to this place and He gave us this land": As a reward for our coming to this place, we were given this land.
"a land flowing with milk and honey": It is written here "a land flowing with milk and honey," and elsewhere (Shemoth 13:1) "a land flowing with milk and honey." Just as there, the land of the five nations (is being referred to), so, here. From here R. Yossi Haglili ruled: Bikkurim are not brought from across the Jordan, it not flowing with milk and honey.
(Devarim, Ibid. 10) "And now": Immediately upon harvesting.
"the first of the fruit of the land": From here they ruled: One goes down to his field, and seeing a fig or a cluster or a pomegranate of the fruit ripening, he ties them with a reed rope over them and says "These are bikkurim."
"which you have given me, O L-rd": From here it was ruled: A caretaker, a bondsman, a messenger, a woman, a tumtum (one whose sex is in doubt) and a hermaphrodite bring bikkurim, but do not recite the formula, for "which You have given me" does not obtain with them.
"Then you shall place it before the L-rd your G-d and you shall bow down before the L-rd your G-d": This (the repetition of "placing" [viz. 4]) teaches us that two "placings" are necessary," one while reciting the formula, and one while bowing.
"And you shall rejoice in all the good": This refers to the (accompanying) song (of the Levites).
"that the L-rd your G-d gave to you and to your household": We are hereby taught that a man brings bikkurim of his wife's property and recites for her.
(Ibid. 11) "You and the Levite": Wherever he finds a Levite, he gives him of his portion. If he has nothing left of his portion, he gives him second-tithe. If he does not have that, he gives him poor-tithe. If he does not have that, he gives him peace-offerings. If he does not have that he feeds him from charity. This is the intent of "and the Levite and the stranger that is in your midst."
(Devarim, Ibid. 12) "When you finish tithing": I might think on Channukah; it is, therefore, written here (Ibid. 14:28) "at the end," and elsewhere (Ibid. 31:10) "at the end." Just as "at the end" there signifies a festival, so, "at the end" here signifies a festival. — But why not say, then: Just as "at the end" there signifies the festival of Succoth, so, here, the festival of Succoth is signified!
It is, therefore, written (Ibid. 26:12) "When you finish tithing" — the festival when all the tithes have been finished — Pesach. From here they ruled: On the eve of the last day of Pesach of the fourth year and the seventh year, there took place the removal (from the house [biur] of the tithes): on the fourth year, by reason of the poor-tithe of the third year; and on the seventh year, by reason of the poor-tithe of the sixth year.
I might think that the (produce of) the seventh year (shemitah), too, is subject to removal; it is, therefore, written (Ibid.) "in the third year," a year which is subject to tithing, excluding the seventh year, which is not subject to tithing. I might think that two tithes both first-tithe and second-tithe (along with poor-tithe) obtain on it (the third year); it is, therefore, written (of the third year), (Ibid.) "the year of the (one) tithe."
One tithe obtains on it and not two. I might think that only the poor-tithe, of which the verse speaks, is signified. Whence do I derive the other tithes (for inclusion)? From "all the tithe of your produce."
(Devarim 26:12) "then you shall give to the Levite, the stranger, the orphan, and the widow": Give each one his (specific) share.
"and they shall eat it in your gates and be sated": Give them as much as they need to satiate them — whence it was ruled: The poor man is given no less in the (allocation of the poor-tithe in the) threshing floor than half a kav of wheat or a kav of barley. These are the words of R. Yehudah. R. Meir says: a kav.
"in your gates": We are hereby apprised that it is not to be taken outside of Eretz Yisrael. They said: There was a family of the house of Navtalah in Jerusalem, who were given six hundred talents of gold by the sages, and who would not take them outside of Jerusalem.
"before the L-rd your G-d": This is the ma'aser (tithe) confession.
"I have removed the holy thing": This is second-tithe (viz. Vayikra 27:30) and neta revai (fruit of the fourth year [viz. Vayikra 19:24]).
"I have given it to the Levite": This is first-tithe. "And I have also given it": This is terumah and terumath ma'aser.
"to the stranger, to the orphan, and to the widow": This is second-tithe, leket, shikchah, and peah, even though their omission in the confession does not invalidate it.
(Bamidbar 15:20) Variantly: "from the house": Once it has been removed from the house, nothing further is required.
"according to all of your mitzvah": So that if he gave the second-tithe before the first, he cannot make the confession.
"as You commanded me": I have not given it to one unfit for it.
"I did not depart from Your mitzvoth": I did not tithe from one species for another, nor from the detached (from the ground) to the unattached, nor from the unattached for the attached, nor from the new for the old, nor from the old for the new.
"I did not forget": to bless You and to mention Your name upon it.
(Devarim, Ibid. 14) "I did not eat in my mourning of it": If he had eaten it in mourning, he could not make the confession.
"and I did not consume of it in uncleanliness (tumah)": whether it (the tithe) were unclean and I, clean; or it, clean and I, unclean.
"and I did not give of it for the dead": I did not take of it for the making of casket and shrouds for the dead. These are the words of R. Eliezer. R. Akiva said: It is forbidden to a living person, how much more so for a dead one! What, then, is the intent of "for the dead"? That I did not exchange it even for something clean (to be used for the dead).
"I have hearkened to the voice of the L-rd my G-d": I have brought it to the Temple. "I have done according to all that You commanded me": I rejoiced and I rejoiced others therewith. (Ibid. 15) "Look down from Your holy abode":
We have done (with respect to the tithes) what you decreed upon us — You do what you have promised us.
"Look down from Your holy abode, from the heavens and bless your people, Israel" (with sons and with daughters. "and the land which You have given us" (with dew and rain and offspring of beasts". "just as You swore unto our fathers a land flowing with milk and honey": so that it impart a flavor to the fruits. From here it was ruled: Israelites and mamzerim confess (over the tithes) and not freed slaves, for they have no portion in the land. R. Meir says: Neither do Cohanim and Levites confess, for they took no portion in the land. R. Yossi says: They have cities with open spaces.
(Devarim 29:9) "You are standing this day, all of you": (Ibid. 31:14) "And the L-rd said to Moses: Behold, your days have drawn near to die." R. Shimon b. Yochai says: Blessed is the true Judge, before whom there is no wrong or partiality, viz. (Ibid. 32:4) "He is a G-d of trust without wrong. Righteous and just is He."
Moses appealed to the Holy One Blessed be He: L-rd of the universe, since I am departing from the world in such exaltation, show me a trustworthy man, who will go forth before them in peace, as it is written (Bamidbar 29:17) "who will go out before them and who will come in before them, and who will take them out and who will bring them back. And let the congregation of the L-rd not be as sheep without a shepherd."
And this is expounded in the tradition (Song of Songs 1:7) "Tell me, O You whom my soul loves: Where will You graze (Your flock)? Where will you lay (them down) in the afternoon? For why should I be like (a woman) veiled (in mourning) among the flocks of Your neighbors?" What did the Holy One Blessed be He answer? (Ibid. 8) "If you do not know, O fairest of the women (i.e., "greatest of the prophets"), go out in the footsteps of the sheep" (i.e.,) what I am destined to do with them in the future.
Israel passed through four exiles — without a shepherd, without a prophet, without a sage. And thus is it written of the days of Achav (II Chronicles 18:16) "I have seen all of Israel scattered on the mountains like sheep that have no shepherd."
(Bamidbar 27:18) "And the L-rd said to Moses: Take ("kach) for yourself Joshua the son of Nun": "kach" connotes "seizing," for a friend is acquired only with great difficulty — whence they ruled: One should acquire a friend for himself to learn Scripture with him, to learn Mishnah with him, to eat with him, to drink with him, and to tell his secrets to him. And thus is it written (Koheleth 4:9) "Two are better than one … (12) and the three-fold cord is not soon sundered."
The Holy Spirit responded to Moses: Set up an interpreter for Joshua, and have him ask, expound, and teach rulings in your lifetime, so that Israel not say to him: "In the lifetime of your teacher you did not speak, and now you (suddenly) speak?" Others say: he (Moses) lifted him from the ground and placed him between his knees, and Moses and Israel would lift their heads to hear the voice of Joshua. And this is what it said: "Blessed is the L-rd, who gave Torah to Israel by the hand of Moses our teacher."
R. Nathan says: Moses was saddened that one of his sons did not stand (in his place) — whereupon the L-rd said to him: Are the sons of your brother Aaron not like your sons? He, too, that I appoint over Israel will go and stand at Elazar's door (to learn from him). To what may this be compared? A king had a son fit for royalty and he took the (governance of the) kingdom from him and gave it to his lover, telling him: Though I gave you greatness, go and stand at my son's door.
Likewise, the Holy One Blessed be He said to Joshua: Go and stand at the door of the sons of Elazar, viz. (Bamidbar 27:21) "And before Elazar the Cohein shall he (Joshua) stand." At that time the strength of Moses increased and he strengthened Joshua before the eyes of all of Israel, as it is written (Devarim 31:7) "And Moses called to Joshua and he said to him before the eyes of all of Israel: 'Be strong and firm!'"
Behold, the people that I am giving you are still kids, still infants. Do not be censorious of what they do, for neither was their Master, viz. (Hoshea 11:1) "For Israel was a youth and I loved him," and (Song of Songs 1:8) "And graze your kids by the dwellings of the shepherds" — Take them into the shepherds' tents. Variantly: (Ibid.) "beikvei hatzon" — They were trodden down by the heel (ekev). "And graze your kids".
R. Yochanan b. Zakkai was once riding a donkey, his disciples walking behind, when he noticed a young girl gleaning barley-corn from under the hooves of the beasts of the Arabs. When she saw him, she covered herself with her hair, stood before him, and said to him: "My master, feed me." He asked: "Whose daughter are you?" She answered: "I am the daughter of Nakdimon ben Gurion.
Do you not remember that you signed my kethubah?" R. Yochanan to his disciples: "I signed this one's kethubah, and I read 'one million golden dinars from her father's house, aside form those of her father-in-law.' Her entire household would not enter the Temple mount to bow down until they spread out soft sheets for them, after which they entered, bowed down, and returned to their houses, whereupon the paupers came and rolled them up (for themselves).
All of my days I had read this verse — 'If you do not know, O fairest of the women, then go out in the footsteps of the sheep, and graze your kids ("gediyothayich") by the dwellers of the shepherds' — Read it not "gediyothayich," but "geviyothayich" ("your cadavers"). For as long as Israel does G-d's will, no nation can dominate them. But when they do not do G-d's will they are delivered into the hands of a lowly nation. And not that alone — but under the hooves of their beasts!"
In one year, three tzaddikim died — Moses, Aaron and Miriam, viz. (Zechariah 11:8) "And I lost the three shepherds in one month." Now did they die in one month? Did they not die in one year? But (the resolution is:) When Miriam died, the well was removed, and it returned in the merit of Moses and Aaron.
When Aaron died, the pillar of cloud was removed, and both returned in the merit of Moses. When Moses died, the three were removed and did not return. At that time Israel was "naked" of everything," viz. (Song of Songs 8:8) "We have a little sister and she has no breasts." After Moses, there was no consolation for Israel.
When Aaron died, all of Israel gathered to Moses and said to him "Where is Aaron your brother?" He answered: "G-d has secreted him for eternal life." They did not believe him and said to him: "We know you to be brusque. Maybe he said something objectionable and you imposed death upon him."
What did the Holy One Blessed be He do? He took Aaron's litter and suspended it in the heaven of heavens, and the Holy One Blessed be He eulogized him, and the ministering angels answered after Him. And what did they say (Malachi 2:6) "The Torah of truth was in his mouth, and wrong was not found on his lips. In peace and uprightness did he walk with Me and many did he turn from sin."
When Moses died, the Holy One Blessed be He said to the angel of death: "Go and bring Me Moses' soul." He went and stood before him, whereupon Moses said: Where I sit, you have no right to stand, and you say "Give me your soul!" He rebuked him and he left scorned. The angel of death went and repeated Moses' words to the Almighty, who again said to the angel of death: "Go and bring Me Moses' soul."
He went to his place and sought him, but he could not find him. He went to the Red Sea and said to it: Have you seen Moses? It answered: From the day that Israel crossed in my midst, I have not seen him. He went to the mountains and valley, and said to them: Have you seen Moses?
They answered (Iyyov 28:23) "G-d understands its way" — G-d has secreted him for life in the world to come, and no one knows of him, viz. (Devarim 34:6) "And He (Himself) buried him in the valley, etc."
When Moses died, Joshua cried and screamed and mourned for him many days, until the Holy One Blessed be He said to him: Joshua, how long will you mourn him? Has he died only unto you alone? Has he not also died unto Me? For I have been in mourning from the day he died, viz. (Isaiah 22:12) "And the L-rd G-d called for crying and lamenting, etc." And, what is more, he is assured of life in the world to come, viz. (Devarim 31:16) "Behold, you shall lie down with your fathers."
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."
