“Listen, heavens, and I will speak, and the earth will hear the sayings of my mouth” (Deuteronomy 32:1). Halakha: A person of Israel who had an earache, what is the ruling; is it permitted to heal it on Shabbat? So the Sages taught: Any case where there is uncertainty regarding a life-threatening situation, [it] overrides Shabbat. This earache, if it is life-threatening, one may cure it on Shabbat. The Rabbis say: If you seek not to ache in your ears, or in any of your limbs, incline your ear to Torah and you will inherit life. From where is it derived? It is as it is stated: “Incline your ear and go to Me; listen, and your soul will live” (Isaiah 55:3). Rabbi Ḥanina bar Pappa said: Anyone who turns his ear away from hearing Torah, his prayer is rejected, as it is stated: “One who turns his ear away from hearing Torah, even his prayer is an abomination” (Proverbs 28:9). Rabbi Levi said: The ear, to the body, is like the perforated vessel1A vessel with holes cut into it. is to garments, as many garments can he placed over it, and you place incense beneath them; they are all fumigated. So, there are two hundred and forty-eight limbs in this person; by means of the ear, all of them live, as it is stated: “Listen, and your soul will live.” The Holy One blessed be He said: ‘If you inclined your ear to Torah, when you come to begin stating matters of Torah, everyone becomes silent before you, and listens to your words, just as you inclined your ear to listen to matters of Torah.’ From where do you derive it? It is from Moses our master, as, because he inclined his ear to Torah, when he came to begin stating matters of Torah, the upper worlds and the lower worlds became silent and listened to his words. From where is it derived? It is from what we read regarding the matter: “Listen, heavens, and I will speak, [and the earth will hear the sayings of my mouth].”
What the verse said: “I know that everything that God does, it will be forever; one cannot add to it…” (Ecclesiastes 3:14). Rabbi Yosei ben Zimra said: What is “one cannot add to it…”? So said the Holy One blessed be He, from the beginning of the creation of the world: “Let the water under the heavens be gathered to one place…” (Genesis 1:9). Why is it written: “Who summons the waters of the sea and pours them upon the face of the earth; the Lord is His name”? (Amos 5:8). “So they would be in fear of Him” (Ecclesiastes 3:14) – so the people would be in fear of Him. To what is the matter comparable? It is to a province that revolted against the king. What did the king do? He brought a mighty legion and surrounded it, so that the residents of the province would see it and be in fear of it. Another matter, thus the Holy One blessed be He created His world – day would be day and night would be night. Jacob came and rendered the day night, as the Holy One blessed be He set the sun for him not at its appointed time, as it is stated: “He encountered the place because the sun had set, and stayed the night there” (Genesis 28:11). Joshua came and rendered the night day, as it is stated: “Sun, stand still at Givon” (Joshua 10:12). The righteous deduct and add to the words of the Holy One blessed be He, so that the people will be in fear of Him. Another matter, thus the Holy One blessed be He created His world – the sea would be sea and the dry land would be dry land. Moses came and rendered the sea dry land, as it is stated: “And the children of Israel went on the dry land in the midst of the sea” (Exodus 14:29). Elisha came and rendered the dry land sea, as it is stated: “So said the Lord: I will make this ravine full of pools…but this ravine will be filled with water” (II Kings 3:16–17). Thus the Holy One blessed be He created the world – the winter would be winter and the summer would be summer. Elijah came and rendered the winter summer, as so it is written: “As the Lord…lives, there shall be neither dew nor rain during these years except by my word” (I Kings 17:1). Samuel came and rendered the summer winter, as so it is written: “Is it not wheat harvest today? I will call to the Lord and He will dispatch thunder and rain” (I Samuel 12:17). Another matter, thus the Holy One blessed be He created, the upper worlds for the residents of the upper worlds, and the lower worlds for the residents of the lower worlds, as so it is written: “The heavens are the heavens of the Lord, while the earth He has given to the sons of man” (Psalms 115:16). Moses came and brought the residents of the lower worlds to the upper worlds, and the residents of the upper worlds to the lower worlds, as so it is written: “Moses ascended to God…” (Exodus 19:3), [and] “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, thus the Holy One blessed be He created the heavens and the earth, so that they would laud Him. From where is it derived? It is as it is stated: “The heavens declare the glory of God” (Psalms 19:2). When Moses came, he silenced them. From where is it derived? It is as it is stated: “Listen, the heavens.”
What the verse said: “The God of Israel said, the Rock of Israel spoke to me: The ruler over people [is a righteous one, ruling through the fear of God]” (II Samuel 23:3); what is “is a righteous one, ruling through the fear of God”? The righteous, as it were, rule over what the Holy One blessed be He rules. How so? Everything that the Holy One blessed be He does, the righteous do. How so? The Holy One blessed be He remembers the barren;2He grants them children. Elisha remembered the Shunamite woman. From where is it derived? It is as it is stated: “He said: At this time next year, at this very time, you will embrace a son” (II Kings 4:16). The Holy One blessed be He revives the dead, and Elisha revived the Shunamite woman’s son.3II Kings 4:32–36. The Holy One blessed be He splits seas and Elijah and Elisha split seas. From where is it derived? “Even he, as he struck the water, it split here and there” (II Kings 2:14). The Holy One blessed be He heals without a medicated bandage and Elisha healed Naaman without a medicated bandage.4 II Kings 5:14–15. The Holy One blessed be He sweetens the bitter water and Elisha sweetened the bitter water, as so it is written: “He said: Bring me a new bottle, [and put salt there…. He went to the water source, and he cast salt there, and said: So said the Lord: I have cured this water]” (II Kings 2:20–21), and is written: “The water was cured” (II Kings 2:22). The Holy One blessed be He halts rain and Elijah halted the rain, as it is stated: “As the Lord [of hosts]…lives, there shall be neither dew nor rain” (I Kings 17:1). The Holy One blessed be He causes rain to fall and Samuel caused rain to fall, as it is stated: “Is it not wheat harvest today? I will call to the Lord…” (I Samuel 12:17). The Holy One blessed be He causes fire to descend, and Elijah caused fire to descend, as it is stated: “Fire of the Lord fell and consumed the burnt offering” (I Kings 18:38).
Another matter, “listen, heavens” – Rabbi Yehoshua of Sikhnin said: From here you derive that the heavens have a mouth, a heart, and an ear. A mouth, from where is it derived? It is as it is written: “The heavens relate the glory of the Almighty” (Psalms 19:2). A heart, from where is it derived? It is as it is written: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11). An ear, from where is it derived? It is as it is written: “Listen.” Another matter, why to the heavens and the earth?5Why did Moses address the heavens and the earth in this verse? Rabbi Shmuel bar Naḥman said: To what is the matter comparable? It is to a military governor who served in two provinces, one subject to taxation and one tax-exempt. He made a festival. He said: ‘If I invite these, those will be angry, and if I invite those, these will be angry.’ What did he do? He invited these and those. So, Moses was from the earth and achieved greatness in the heavens. From where is it derived? It is as it is stated: “He was there with the Lord forty days…” (Exodus 34:28). He said: ‘If I invite the heavens, the earth will be angry, and if I invite the earth, the heavens will be angry.’ He said: ‘I will invite both of them, the heavens and the earth,’ as it is stated: “Listen, heavens…[and the earth will hear].” Another matter, why to the heavens and the earth? Rabbi Tanḥuma said: It is because the Holy One blessed be He redeems Israel only by their means,6By means of the heavens and the earth. as so it is written: “Sing, the heavens, as the Lord has acted; [shout, depths of the earth…for the Lord has redeemed Jacob, and in Israel He is glorified]” (Isaiah 44:23). Another matter, why to the heavens and to the earth? It is because the Torah was given only through them, as it is stated: “From the heavens, He had you hear His voice to chastise you, and upon earth He showed you His great fire [and you heard His words from the midst of the fire]” (Deuteronomy 4:36). Another matter, it is because the manna and the quail came through them. From where is it derived? It is as it is stated: “Behold, I am raining food for you from the heavens” (Exodus 16:4), and the quail from the earth, as it is written: “The quails came up…” (Exodus 16:13). Another matter, it is because the Holy One blessed be He analogized Israel to the stars of the heavens and to the dust of the earth. Like the stars of the heavens, from where is it derived? It is as it is written: “Look to the heavens and count the stars…” (Genesis 15:5). Like the dust of the earth, from where is it derived? “Your offspring will be like the dust of the earth” (Genesis 28:14). Another matter, why to the heavens and to the earth? It is because they are Israel’s witnesses, as it is written: “I call today to the heavens and earth to bear witness against you” (Deuteronomy 4:26). To what is the matter comparable? It is to the son of kings, to whom his father gave two stewards, and every crown with which his father would crown him, he would crown him only through them. When he entered his wedding canopy, he took them as witnesses to be intermediaries between him and his father, So, all the miracles that the Holy One blessed be He performed on behalf of Israel, he performed it for them by means of the heavens and the earth. When they came to enter the Land of Israel, they recited song through them, as they testify between Him and them. From where is it derived? It is as it is stated: “Hear, heavens and listen, earth, as the Lord has spoken” (Isaiah 1:2). What is written thereafter? “I have reared children and exalted them [and they rebelled against me]” (Isaiah 1:2). That is, “listen, heavens.” Another matter, why to the heavens and to the earth? Rabbi Ḥanina said: To what is the matter comparable? It is to one who deposited a deposit with his friend. The friend, who deposited the deposit with him, died, and the son of the one who deposited the deposit arose and treated the one with whom he had deposited the deposit with deference and treated his wife with deference. They said to him: ‘Why are you treating both of them with deference?’ He said to them: ‘I have a deposit with them, but it is unclear to me with whom the deposit is, whether it is with him or with his wife; [I treat them both with deference] so that wherever my deposit is placed, it will be well guarded.’ So, they said to Moses: ‘Why are you commanding the heavens and the earth?’ He said to them: ‘I am destined to die, and I do not know where my soul is going, whether to the heavens or to the earth.’ From where is it derived? It is as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward, [and the spirit of the animal, does it descend downward to the earth?]” (Ecclesiastes 3:21). That is why I am commanding both of them. Everywhere that my soul will be placed, it will be good. The Holy One blessed be He said to him: ‘As you live, no creature has dominion over your soul. Where is it placed? It is beneath the Throne of Glory.’ As so says Avigayil: “May the soul of my lord be bound in the bond of life with the Lord your God” (I Samuel 25:29). Another matter, why to the heavens and to the earth? It is because through them, the Holy One blessed be He bore witness against Israel; through them, they sinned; through them, they were stricken; and through them, they are consoled. Through them He bore witness against them, from where is it derived? It is as it is written: “I call today to the heavens and the earth to bear witness against you” (Deuteronomy 4:26). Through them they sinned, as it is written: “To make pastries in honor of the queen of the heavens”7This refers to idol worship. (Jeremiah 7:18). Through them they were stricken, from where is it derived? It is as is written: “And the heavens, and their light is gone” (Jeremiah 4:23). Through the earth, from where is it derived? It is as it is written: “[I call the heavens] and the earth [to witness against you that you shall soon perish from the land…]” (Deuteronomy 4:26). Through the earth they sinned, from where is it derived? It is as it is written: “Their altars too will be as heaps on the furrows of the field” (Hosea 12:12). Through the earth they were stricken, as it is written: “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). And through the heavens and the earth they are consoled, as it is written: “For just as the new heavens and the new earth [that I will make will remain before Me, the utterance of the Lord, so your descendants and your name will remain]” (Isaiah 66:22).
הֲלָכָה, אָדָם מִיִּשְׂרָאֵל שֶׁהָיָה חוֹשֵׁשׁ בְּאָזְנוֹ מַהוּ שֶׁיְהֵא מֻתָּר לְרַפְּאוֹתוֹ בְּשַׁבָּת, כָּךְ שָׁנוּ חֲכָמִים כָּל שֶׁסָּפֵק נְפָשׁוֹת דּוֹחֶה אֶת הַשַּׁבָּת, וְזוֹ מַכַּת הָאֹזֶן אִם סַכָּנָה הִיא מְרַפְּאִים אוֹתָהּ בְּשַׁבָּת. רַבָּנָן אָמְרֵי, מְבַקֵּשׁ אַתָּה שֶׁלֹא לָחוּשׁ בְּאָזְנֶיךָ וְלֹא אֶחָד מֵאֵבָרֶיךָ, הַטֵּה אָזְנְךָ לַתּוֹרָה וְאַתָּה נוֹחֵל חַיִּים, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה נה, ג): הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם. אָמַר רַבִּי חֲנִינָא בַּר פַּפָּא כָּל מִי שֶׁמֵּסִיר אָזְנוֹ מִשְׁמֹעַ תּוֹרָה תְּפִלָתוֹ נִמְאֶסֶת, שֶׁנֶּאֱמַר (משלי כח, ט): מֵסִיר אָזְנוֹ מִשְׁמֹעַ תּוֹרָה גַּם תְּפִלָּתוֹ תּוֹעֵבָה. רַבִּי לֵוִי אָמַר, הָאֹזֶן לַגּוּף כְּקִינְקָל לְכֵלִים, שֶׁכֵּן הַקִּינְקָל כַּמָּה כֵּלִים נִתָּנִין עָלָיו וְאַתְּ נוֹתֵן מֻגְמָר תַּחְתָּיו וְכֻלָּם מִתְעַשְּׁנִים, כָּךְ מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵבָרִים שֶׁבָּאָדָם הַזֶּה, עַל יְדֵי הָאֹזֶן כֻּלָּן חַיִּין, מִנַּיִן, שֶׁנֶּאֱמַר: שִׁמְעוּ וּתְחִי נַפְשְׁכֶם, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם הִטִּיתָ אָזְנְךָ לַתּוֹרָה כְּשֶׁתָּבוֹא לִפְתֹּחַ בְּדִבְרֵי תוֹרָה הַכֹּל מִשְׁתַּתְּקִים לְפָנֶיךָ וְשׁוֹמְעִים דְּבָרֶיךָ, כְּשֵׁם שֶׁהִטִּיתָ אָזְנְךָ לִשְׁמֹעַ דִּבְרֵי תוֹרָה. וּמֵהֵיכָן אַתְּ לָמֵד מִמּשֶׁה רַבֵּינוּ, שֶׁעַל יְדֵי שֶׁהִטָּה אָזְנוֹ לַתּוֹרָה, בְּשָׁעָה שֶׁבָּא לִפְתֹּחַ בְּדִבְרֵי תוֹרָה נִשְׁתַּתְּקוּ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וְהֶאֱזִינוּ דְּבָרָיו, מִנַּיִן, מִמַּה שֶׁקָּרִינוּ בָּעִנְיָן (דברים לב, א): הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וגו'.
“Listen, heavens, and I will speak, and the earth will hear the sayings of my mouth” (Deuteronomy 32:1).
Halakha: A person of Israel who had an earache, what is the ruling; is it permitted to heal it on Shabbat? So the Sages taught: Any case where there is uncertainty regarding a life-threatening situation, [it] overrides Shabbat. This earache, if it is life-threatening, one may cure it on Shabbat.
The Rabbis say: If you seek not to ache in your ears, or in any of your limbs, incline your ear to Torah and you will inherit life. From where is it derived? It is as it is stated: “Incline your ear and go to Me; listen, and your soul will live” (Isaiah 55:3).
Rabbi Ḥanina bar Pappa said: Anyone who turns his ear away from hearing Torah, his prayer is rejected, as it is stated: “One who turns his ear away from hearing Torah, even his prayer is an abomination” (Proverbs 28:9).
Rabbi Levi said: The ear, to the body, is like the perforated vessel1A vessel with holes cut into it. is to garments, as many garments can he placed over it, and you place incense beneath them; they are all fumigated. So, there are two hundred and forty-eight limbs in this person; by means of the ear, all of them live, as it is stated: “Listen, and your soul will live.” The Holy One blessed be He said: ‘If you inclined your ear to Torah, when you come to begin stating matters of Torah, everyone becomes silent before you, and listens to your words, just as you inclined your ear to listen to matters of Torah.’ From where do you derive it? It is from Moses our master, as, because he inclined his ear to Torah, when he came to begin stating matters of Torah, the upper worlds and the lower worlds became silent and listened to his words. From where is it derived? It is from what we read regarding the matter: “Listen, heavens, and I will speak, [and the earth will hear the sayings of my mouth].”
זֶה שֶׁאָמַר הַכָּתוּב (קהלת ג, יד): יָדַעְתִּי כִּי כָּל אֲשֶׁר יַעֲשֶׂה הָאֱלֹהִים הוּא יִהְיֶה לְעוֹלָם עָלָיו אֵין לְהוֹסִיף וגו', אָמַר רַבִּי יוֹסֵי בֶּן זִמְרָא מַהוּ עָלָיו אֵין לְהוֹסִיף וגו', כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם (בראשית א, ט): יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וגו', וּמִפְנֵי מָה כְּתִיב (עמוס ה, ח): הַקּוֹרֵא לְמֵי הַיָּם וַיִּשְׁפְּכֵם עַל פְּנֵי הָאָרֶץ ה' שְׁמוֹ, שֶׁיִּירְאוּ מִלְּפָנָיו, שֶׁיִּהְיוּ הַבְּרִיּוֹת יְרֵאִים מִלְּפָנָיו, לְמָה הַדָּבָר דּוֹמֶה לִמְדִינָה שֶׁמָּרְדָה בַּמֶּלֶךְ, מֶה עָשָׂה הַמֶּלֶךְ, הֵבִיא לִגְיוֹן אֶחָד קָשֶׁה וְהִקִּיפָהּ, כְּדֵי שֶׁיִּהְיוּ בְּנֵי הַמְּדִינָה רוֹאִין אוֹתוֹ וּמִתְיָרְאִין מִלְּפָנָיו. דָּבָר אַחֵר, כָּךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת עוֹלָמוֹ, יוֹם שֶׁיְהֵא יוֹם, וְלַיְלָה שֶׁיְהֵא לַיְלָה, בָּא יַעֲקֹב וְעָשָׂה אֶת הַיּוֹם לַיְלָה, שֶׁשִּׁקַּע לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַשֶּׁמֶשׁ שֶׁלֹא בְּעוֹנָתָהּ, שֶׁנֶּאֱמַר (בראשית כח, יא): וַיִּפְגַע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי בָא הַשֶּׁמֶשׁ. בָּא יְהוֹשֻׁעַ וְעָשָׂה הַלַּיְלָה יוֹם, שֶׁנֶּאֱמַר (יהושע י, יב): שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם, הֲרֵי שֶׁהַצַּדִּיקִים גּוֹרְעִים וּמוֹסִיפִים עַל דְּבָרָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא כְּדֵי שֶׁיִּהְיוּ הַבְּרִיּוֹת יְרֵאִין מִלְּפָנָיו. דָּבָר אַחֵר, כָּךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁיְהֵא הַיָּם יָם, וְשֶׁתְּהֵא הַיַּבָּשָׁה יַבָּשָׁה, בָּא משֶׁה וְעָשָׂה אֶת הַיָּם יַבָּשָׁה, שֶׁנֶּאֱמַר (שמות יד, כט): וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם. בָּא אֱלִישָׁע וְעָשָׂה אֶת הַיַּבָּשָׁה יָם, שֶׁנֶּאֱמַר (מלכים ב ג, טז יז): כֹּה אָמַר ה' עָשׂה הַנַּחַל הַזֶּה גֵּבִים וגו' וְהַנַּחַל הַהוּא יִמָּלֵא מָיִם. כָּךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַחֹרֶף שֶׁיְהֵא חֹרֶף, וְאֶת הַקַּיִץ שֶׁיְהֵא קַיִץ, בָּא אֵלִיָּהוּ וְעָשָׂה אֶת הַחֹרֶף קַיִץ, שֶׁכֵּן כְּתִיב (מלכים א יז, א): חַי ה' אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם לְפִי דְּבָרִי. בָּא שְׁמוּאֵל וְעָשָׂה אֶת הַקַּיִץ חֹרֶף, שֶׁכָּךְ כְּתִיב (שמואל א יב, יז): הֲלוֹא קְצִיר חִטִּים הַיּוֹם אֶקְרָא אֶל ה' וְיִתֵּן קֹלוֹת וּמָטָר. דָּבָר אַחֵר, כָּךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָעֶלְיוֹנִים לָעֶלְיוֹנִים, וְאֶת הַתַּחְתּוֹנִים לַתַּחְתּוֹנִים, שֶׁכָּךְ כְּתִיב (תהלים קטו, טז): הַשָּׁמַיִם שָׁמַיִם לַה' וְהָאָרֶץ נָתַן לִבְנֵי אָדָם, בָּא משֶׁה וְעָשָׂה אֶת הַתַּחְתּוֹנִים לָעֶלְיוֹנִים, וְאֶת הָעֶלְיוֹנִים לַתַּחְתּוֹנִים, שֶׁכָּךְ כְּתִיב (שמות יט, ג): וּמשֶׁה עָלָה אֶל הָאֱלֹהִים וגו' (שמות יט, כ): וַיֵּרֶד ה' עַל הַר סִינַי. דָּבָר אַחֵר, כָּךְ בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא שָׁמַיִם וָאָרֶץ שֶׁיִּהְיוּ מְקַלְּסִים אוֹתוֹ, מִנַּיִן, שֶׁנֶּאֱמַר (תהלים יט, ב): הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל, כֵּיוָן שֶׁבָּא משֶׁה שִׁתֵּק אוֹתָן, מִנַּיִן, שֶׁנֶּאֱמַר: הַאֲזִינוּ הַשָּׁמַיִם.
What the verse said: “I know that everything that God does, it will be forever; one cannot add to it…” (Ecclesiastes 3:14). Rabbi Yosei ben Zimra said: What is “one cannot add to it…”? So said the Holy One blessed be He, from the beginning of the creation of the world: “Let the water under the heavens be gathered to one place…” (Genesis 1:9). Why is it written: “Who summons the waters of the sea and pours them upon the face of the earth; the Lord is His name”? (Amos 5:8). “So they would be in fear of Him” (Ecclesiastes 3:14) – so the people would be in fear of Him. To what is the matter comparable? It is to a province that revolted against the king. What did the king do? He brought a mighty legion and surrounded it, so that the residents of the province would see it and be in fear of it.
Another matter, thus the Holy One blessed be He created His world – day would be day and night would be night. Jacob came and rendered the day night, as the Holy One blessed be He set the sun for him not at its appointed time, as it is stated: “He encountered the place because the sun had set, and stayed the night there” (Genesis 28:11). Joshua came and rendered the night day, as it is stated: “Sun, stand still at Givon” (Joshua 10:12). The righteous deduct and add to the words of the Holy One blessed be He, so that the people will be in fear of Him.
Another matter, thus the Holy One blessed be He created His world – the sea would be sea and the dry land would be dry land. Moses came and rendered the sea dry land, as it is stated: “And the children of Israel went on the dry land in the midst of the sea” (Exodus 14:29). Elisha came and rendered the dry land sea, as it is stated: “So said the Lord: I will make this ravine full of pools…but this ravine will be filled with water” (II Kings 3:16–17).
Thus the Holy One blessed be He created the world – the winter would be winter and the summer would be summer. Elijah came and rendered the winter summer, as so it is written: “As the Lord…lives, there shall be neither dew nor rain during these years except by my word” (I Kings 17:1). Samuel came and rendered the summer winter, as so it is written: “Is it not wheat harvest today? I will call to the Lord and He will dispatch thunder and rain” (I Samuel 12:17).
Another matter, thus the Holy One blessed be He created, the upper worlds for the residents of the upper worlds, and the lower worlds for the residents of the lower worlds, as so it is written: “The heavens are the heavens of the Lord, while the earth He has given to the sons of man” (Psalms 115:16). Moses came and brought the residents of the lower worlds to the upper worlds, and the residents of the upper worlds to the lower worlds, as so it is written: “Moses ascended to God…” (Exodus 19:3), [and] “The Lord descended upon Mount Sinai” (Exodus 19:20). Another matter, thus the Holy One blessed be He created the heavens and the earth, so that they would laud Him. From where is it derived? It is as it is stated: “The heavens declare the glory of God” (Psalms 19:2). When Moses came, he silenced them. From where is it derived? It is as it is stated: “Listen, the heavens.”
זֶה שֶׁאָמַר הַכָּתוּב (שמואל ב כג, ג): אָמַר אֱלֹהֵי יִשְׂרָאֵל לִי דִּבֶּר צוּר יִשְׂרָאֵל מוֹשֵׁל בָּאָדָם. וּמַהוּ (שמואל ב כג, ג): צַדִּיק מוֹשֵׁל יִרְאַת אֱלֹהִים, הַצַּדִּיקִים מוֹשְׁלִים כִּבְיָכוֹל שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מוֹשֵׁל, כֵּיצַד, כָּל מַה שֶּׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה הַצַּדִּיקִים עוֹשִׂין, כֵּיצַד, הַקָּדוֹשׁ בָּרוּךְ הוּא פּוֹקֵד עֲקָרוֹת, וֶאֱלִישָׁע פָּקַד אֶת הַשּׁוּנַמִּית, מִנַּיִן, שֶׁנֶּאֱמַר (מלכים ב ד, טז): לַמּוֹעֵד הַזֶּה כָּעֵת חַיָּה אַתְּ חֹבֶקֶת בֵּן. הַקָּדוֹשׁ בָּרוּךְ הוּא מְחַיֵּה מֵתִים, וֶאֱלִישָׁע הֶחֱיָה אֶת בְּנָהּ שֶׁל הַשּׁוּנַמִּית. הַקָּדוֹשׁ בָּרוּךְ הוּא קוֹרֵעַ יַמִּים, וְאֵלִיָּהוּ וֶאֱלִישָׁע קָרְעוּ יַמִּים, מִנַּיִן, שֶׁנֶּאֱמַר (מלכים ב ב, יד): אַף הוּא וַיַּכֶּה אֶת הַמַּיִם וַיֵּחָצוּ הֵנָּה וָהֵנָּה. הַקָּדוֹשׁ בָּרוּךְ הוּא מְרַפֵּא בְּלֹא רְטִיָּה, וֶאֱלִישָׁע רִפֵּא אֶת נַעֲמָן שֶׁלֹא בִּרְטִיָּה. הַקָּדוֹשׁ בָּרוּךְ הוּא מַמְתִּיק אֶת הַמָּרִים, וֶאֱלִישָׁע הִמְתִּיק אֶת הַמָּרִים, שֶׁכָּךְ כְּתִיב (מלכים ב ב, כ): וַיֹּאמֶר קְחוּ לִי צְלוֹחִית חֲדָשָׁה וגו', וּכְתִיב (מלכים ב ב, כב): וַיֵּרָפוּ הַמַּיִם. הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹצֵר גְּשָׁמִים, וְאֵלִיָּהוּ עָצַר אֶת הַגְּשָׁמִים, שֶׁנֶּאֱמַר (מלכים א יז, א): חַי ה' צְבָאוֹת אִם יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר וגו'. הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִיד אֶת הַגְּשָׁמִים, וּשְׁמוּאֵל הוֹרִיד אֶת הַגְּשָׁמִים, שֶׁנֶּאֱמַר (שמואל א יב, יז): הֲלוֹא קְצִיר חִטִּים הַיּוֹם אֶקְרָא אֶל ה' וגו'. הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹרִיד הָאֵשׁ, וְאֵלִיָּהוּ הוֹרִיד אֶת הָאֵשׁ, שֶׁנֶּאֱמַר (מלכים א יח, לח): וַתִּפֹּל אֵשׁ ה' וַתֹּאכַל אֶת הָעֹלָה.
What the verse said: “The God of Israel said, the Rock of Israel spoke to me: The ruler over people [is a righteous one, ruling through the fear of God]” (II Samuel 23:3); what is “is a righteous one, ruling through the fear of God”? The righteous, as it were, rule over what the Holy One blessed be He rules. How so? Everything that the Holy One blessed be He does, the righteous do. How so? The Holy One blessed be He remembers the barren;2He grants them children. Elisha remembered the Shunamite woman. From where is it derived? It is as it is stated: “He said: At this time next year, at this very time, you will embrace a son” (II Kings 4:16). The Holy One blessed be He revives the dead, and Elisha revived the Shunamite woman’s son.3II Kings 4:32–36. The Holy One blessed be He splits seas and Elijah and Elisha split seas. From where is it derived? “Even he, as he struck the water, it split here and there” (II Kings 2:14). The Holy One blessed be He heals without a medicated bandage and Elisha healed Naaman without a medicated bandage.4 II Kings 5:14–15. The Holy One blessed be He sweetens the bitter water and Elisha sweetened the bitter water, as so it is written: “He said: Bring me a new bottle, [and put salt there…. He went to the water source, and he cast salt there, and said: So said the Lord: I have cured this water]” (II Kings 2:20–21), and is written: “The water was cured” (II Kings 2:22). The Holy One blessed be He halts rain and Elijah halted the rain, as it is stated: “As the Lord [of hosts]…lives, there shall be neither dew nor rain” (I Kings 17:1). The Holy One blessed be He causes rain to fall and Samuel caused rain to fall, as it is stated: “Is it not wheat harvest today? I will call to the Lord…” (I Samuel 12:17). The Holy One blessed be He causes fire to descend, and Elijah caused fire to descend, as it is stated: “Fire of the Lord fell and consumed the burnt offering” (I Kings 18:38).
דָּבָר אַחֵר, הַאֲזִינוּ הַשָּׁמַיִם, אָמַר רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין, מִכָּאן אַתָּה לָמֵד שֶׁיֵּשׁ לַשָּׁמַיִם פֶּה וְלֵב וְאֹזֶן. פֶּה מִנַּיִן, דִּכְתִיב (תהלים יט, ב): הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל. וְלֵב מִנַּיִן, דִּכְתִיב (דברים ד, יא): וְהָהָר בֹּעֵר בָּאֵשׁ עַד לֵב הַשָּׁמַיִם. וְאֹזֶן מִנָּלָן, דִּכְתִיב הַאֲזִינוּ. דָּבָר אַחֵר, לָמָּה לַשָּׁמַיִם וְלָאָרֶץ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן לְמָה הַדָּבָר דּוֹמֶה, לְאִסְטְרָטִיגִין שֶׁשִּׁמֵּשׁ בִּשְׁנֵי מְדִינוֹת פָּרַס וּקְּלָאוֹנָה, עָשָׂה יוֹם טוֹב, אָמַר אִם קוֹרֵא אֲנִי לָאֵלּוּ, אֵלּוּ כּוֹעֲסִים, וְאִם אֲנִי קוֹרֵא לָאֵלּוּ, אֵלּוּ כּוֹעֲסִין, מֶה עָשָׂה, קָרָא לְאֵלּוּ וּלְאֵלּוּ. כָּךְ משֶׁה הָיָה מִן הָאָרֶץ וְגָדַל בַּשָּׁמַיִם, מִנַּיִן, שֶׁנֶּאֱמַר (שמות לד, כח): וַיְהִי שָׁם עִם ה' אַרְבָּעִים יוֹם וגו', אָמַר אִם קוֹרֵא אֲנִי לַשָּׁמַיִם, הָאָרֶץ רוֹגֶזֶת, וְאִם אֲנִי קוֹרֵא לָאָרֶץ, הַשָּׁמַיִם רוֹגְזִין, אָמַר, הֲרֵינִי קוֹרֵא לִשְׁנֵיהֶם, לַשָּׁמַיִם וְלָאָרֶץ, שֶׁנֶּאֱמַר: הַאֲזִינוּ הַשָּׁמַיִם. דָּבָר אַחֵר, לָמָּה לַשָּׁמַיִם וְלָאָרֶץ, אָמַר רַבִּי תַּנְחוּמָא שֶׁאֵין הַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹאֵל אֶת יִשְׂרָאֵל אֶלָּא עַל יְדֵיהֶן, שֶׁכָּךְ כְּתִיב (ישעיה מד, כג): רָנוּ שָׁמַיִם כִּי עָשָׂה ה' וגו'. דָּבָר אַחֵר, לָמָּה לַשָּׁמַיִם וְלָאָרֶץ, שֶׁלֹא נִתְּנָה תּוֹרָה אֶלָּא עַל יְדֵיהֶן, שֶׁנֶּאֱמַר (דברים ד, לו): מִן הַשָּׁמַיִם הִשְׁמִיעֲךָ אֶת קֹלוֹ לְיַסְרֶךָּ וְעַל הָאָרֶץ הֶרְאֲךָ אֶת אִשּׁוֹ הַגְּדוֹלָה. דָּבָר אַחֵר, שֶׁלֹא נִתְּנוּ מָן וּשְׂלָיו אֶלָּא עַל יְדֵיהֶן, מִנַּיִן, שֶׁנֶּאֱמַר (שמות טז, ד): הִנְנִי מַמְטִיר לָכֶם לֶחֶם מִן הַשָּׁמָיִם. וּשְׂלָיו מִן הָאָרֶץ, דִּכְתִיב (שמות טז, יג): וַתַּעַל הַשְֹּׂלָו וגו'. דָּבָר אַחֵר, שֶׁמָּשַׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת יִשְׂרָאֵל כְּכוֹכְבֵי הַשָּׁמַיִם וְכַעֲפַר הָאָרֶץ, כְּכוֹכְבֵי הַשָּׁמַיִם, מִנַיִן, דִּכְתִיב (בראשית טו, ה): הַבֶּט נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים וגו'. וְכַעֲפַר הָאָרֶץ, מִנַּיִן, דִּכְתִיב (בראשית כח, יד): וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ. דָּבָר אַחֵר, לָמָּה לַשָּׁמַיִם וְלָאָרֶץ, שֶׁהֵן עֵדוֹתֵיהֶן שֶׁל יִשְׂרָאֵל, דִּכְתִיב (דברים ד, כו): הֲעִידֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, לְמָה הַדָּבָר דּוֹמֶה לְבֶן מְלָכִים שֶׁמָּסַר לוֹ אָבִיו שְׁנֵי אַפּוֹטְרוֹפִּין, וְכָל עֲטָרָה שֶׁהָיָה אָבִיו מְעַטְּרוֹ לֹא הָיָה מְעַטְּרוֹ אֶלָּא עַל יְדֵיהֶן, וּכְשֶׁנִּכְנַס לְחֻפָּתוֹ נְטָלָן לָעֵדִים שֶׁיִּהְיוּ בֵּינוֹ לְבֵין אָבִיו. כָּךְ כָּל נִסִּים שֶׁעָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל עַל יְדֵי שָׁמַיִם וָאָרֶץ עָשָׂה לָהֶן, וְכֵיוָן שֶׁבָּאוּ לִכָּנֵס לְאֶרֶץ יִשְׂרָאֵל אָמְרוּ שִׁירָה עַל יְדֵיהֶן, שֶׁהֵן מְעִידִין בֵּינוֹ וּבֵינָן, מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה א, ב): שִׁמְעִי שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי ה' דִּבֵּר, מַה כְּתִיב אַחֲרָיו (ישעיה א, ב): בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי, הֱוֵי הַאֲזִינוּ הַשָּׁמַיִם. דָּבָר אַחֵר, לָמָּה לַשָּׁמַיִם וְלָאָרֶץ, אָמַר רַבִּי חֲנִינָא לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁהִפְקִיד פִּקָּדוֹן אֵצֶל אוֹהֲבוֹ, מֵת אוֹהֲבוֹ שֶׁהִפְקִיד אֶת הַפִּקָּדוֹן אֶצְלוֹ, עָמַד בְּנוֹ שֶׁל אוֹתוֹ שֶׁהִפְקִיד הַפִּקָּדוֹן וְהָיָה מְכַבֵּד לְאוֹתוֹ שֶׁהִפְקִיד הַפִּקָּדוֹן אֶצְלוֹ וּמְכַבֵּד לְאִשְׁתּוֹ, אָמְרוּ לוֹ לָמָּה אַתָּה מְכַבֵּד אֶת שְׁנֵיהֶם, אָמַר לָהֶן פִּקָּדוֹן יֵשׁ לִי אֶצְלָם וְאֵינָהּ בְּרוּרָה לִי אֵצֶל מִי הוּא הַפִּקָּדוֹן, אִם אֶצְלוֹ אִם אֵצֶל אִשְׁתּוֹ, כָּל הֵיכָן שֶׁפִּקְדוֹנִי מֻנָּח שֶׁיְהֵא שָׁמוּר יָפֶה. כָּךְ אָמְרוּ לוֹ לְמשֶׁה לָמָּה אַתָּה מְצַוֶּה לַשָּׁמַיִם וְלָאָרֶץ, אָמַר לָהֶן, אֲנִי עָתִיד לָמוּת וְאֵינִי יוֹדֵעַ לְהֵיכָן נַפְשִׁי הוֹלֶכֶת, אִם לַשָּׁמַיִם אִם לָאָרֶץ, מִנַּיִן, שֶׁנֶּאֱמַר (קהלת ג, כא): מִי יוֹדֵעַ רוּחַ בְּנֵי הָאָדָם הָעוֹלָה הִיא לְמָעְלָה וגו', לְפִיכָךְ אֲנִי מְצַוֶּה אֶת שְׁנֵיהֶם, כָּל מָקוֹם שֶׁתְּהֵא נַפְשִׁי מֻנַּחַת שֶׁתְּהֵא יָפָה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חַיֶּיךָ אֵין בְּרִיָּה שַׁלִּיט עַל נַפְשֶׁךָ, וְהֵיכָן הִיא מֻנַּחַת תַּחַת כִּסֵּא הַכָּבוֹד בַּשָּׁמַיִם, שֶׁכֵּן אֲבִיגַיִל אוֹמֶרֶת (שמואל א כה, כט): וְהָיְתָה נֶפֶשׁ אֲדֹנִי צְרוּרָה בִּצְרוֹר הַחַיִּים אֶת ה' אֱלֹהֶיךָ. דָּבָר אַחֵר, לָמָּה לַשָּׁמַיִם וְלָאָרֶץ, שֶׁבָּהֶן הֵעִיד הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יִשְׂרָאֵל, וּבָהֶן חָטְאוּ, וּבָהֶן לָקוּ, וּבָהֶן הֵן מִתְנַחֲמִין. בָּהֶן הֵעִיד, מִנַּיִן, דִּכְתִיב (דברים ד, כו): הֲעִדֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ, וּבָהֶן חָטְאוּ, דִכְתִיב (ירמיה ז, יח): לַעֲשׂוֹת כַּוָּנִים לִמְלֶכֶת הַשָּׁמַיִם, וּבָהֶן לָקוּ, מִנַּיִן, דִּכְתִיב (ירמיה ד, כג): וְאֶל הַשָּׁמַיִם וְאֵין אוֹרָם. בָּאָרֶץ מִנַיִן, דִּכְתִיב (דברים ד, כו): וְאֶת הָאָרֶץ, וְחָטְאוּ בָּאָרֶץ, דִּכְתִיב (הושע יב, יב): גַּם מִזְבְּחוֹתָם כְּגַלִּים עַל תַּלְמֵי שָׂדָי, וְלָקוּ בָּאָרֶץ, דִּכְתִיב (ירמיה ד, כג): רָאִיתִי אֶת הָאָרֶץ וְהִנֵּה תֹהוּ וָבֹהוּ, וּבַשָּׁמַיִם וּבָאָרֶץ הֵן מִתְנַחֲמִים, דִּכְתִיב (ישעיה סו, כב): כִּי כַאֲשֶׁר הַשָּׁמַיִם הַחֲדָשִׁים וְהָאָרֶץ הַחֲדָשָׁה וגו'.
Another matter, “listen, heavens” – Rabbi Yehoshua of Sikhnin said: From here you derive that the heavens have a mouth, a heart, and an ear. A mouth, from where is it derived? It is as it is written: “The heavens relate the glory of the Almighty” (Psalms 19:2). A heart, from where is it derived? It is as it is written: “The mountain was burning with fire to the heart of the heavens” (Deuteronomy 4:11). An ear, from where is it derived? It is as it is written: “Listen.”
Another matter, why to the heavens and the earth?5Why did Moses address the heavens and the earth in this verse? Rabbi Shmuel bar Naḥman said: To what is the matter comparable? It is to a military governor who served in two provinces, one subject to taxation and one tax-exempt. He made a festival. He said: ‘If I invite these, those will be angry, and if I invite those, these will be angry.’ What did he do? He invited these and those. So, Moses was from the earth and achieved greatness in the heavens. From where is it derived? It is as it is stated: “He was there with the Lord forty days…” (Exodus 34:28). He said: ‘If I invite the heavens, the earth will be angry, and if I invite the earth, the heavens will be angry.’ He said: ‘I will invite both of them, the heavens and the earth,’ as it is stated: “Listen, heavens…[and the earth will hear].”
Another matter, why to the heavens and the earth? Rabbi Tanḥuma said: It is because the Holy One blessed be He redeems Israel only by their means,6By means of the heavens and the earth. as so it is written: “Sing, the heavens, as the Lord has acted; [shout, depths of the earth…for the Lord has redeemed Jacob, and in Israel He is glorified]” (Isaiah 44:23).
Another matter, why to the heavens and to the earth? It is because the Torah was given only through them, as it is stated: “From the heavens, He had you hear His voice to chastise you, and upon earth He showed you His great fire [and you heard His words from the midst of the fire]” (Deuteronomy 4:36).
Another matter, it is because the manna and the quail came through them. From where is it derived? It is as it is stated: “Behold, I am raining food for you from the heavens” (Exodus 16:4), and the quail from the earth, as it is written: “The quails came up…” (Exodus 16:13).
Another matter, it is because the Holy One blessed be He analogized Israel to the stars of the heavens and to the dust of the earth. Like the stars of the heavens, from where is it derived? It is as it is written: “Look to the heavens and count the stars…” (Genesis 15:5). Like the dust of the earth, from where is it derived? “Your offspring will be like the dust of the earth” (Genesis 28:14).
Another matter, why to the heavens and to the earth? It is because they are Israel’s witnesses, as it is written: “I call today to the heavens and earth to bear witness against you” (Deuteronomy 4:26). To what is the matter comparable? It is to the son of kings, to whom his father gave two stewards, and every crown with which his father would crown him, he would crown him only through them. When he entered his wedding canopy, he took them as witnesses to be intermediaries between him and his father, So, all the miracles that the Holy One blessed be He performed on behalf of Israel, he performed it for them by means of the heavens and the earth. When they came to enter the Land of Israel, they recited song through them, as they testify between Him and them. From where is it derived? It is as it is stated: “Hear, heavens and listen, earth, as the Lord has spoken” (Isaiah 1:2). What is written thereafter? “I have reared children and exalted them [and they rebelled against me]” (Isaiah 1:2). That is, “listen, heavens.”
Another matter, why to the heavens and to the earth? Rabbi Ḥanina said: To what is the matter comparable? It is to one who deposited a deposit with his friend. The friend, who deposited the deposit with him, died, and the son of the one who deposited the deposit arose and treated the one with whom he had deposited the deposit with deference and treated his wife with deference. They said to him: ‘Why are you treating both of them with deference?’ He said to them: ‘I have a deposit with them, but it is unclear to me with whom the deposit is, whether it is with him or with his wife; [I treat them both with deference] so that wherever my deposit is placed, it will be well guarded.’ So, they said to Moses: ‘Why are you commanding the heavens and the earth?’ He said to them: ‘I am destined to die, and I do not know where my soul is going, whether to the heavens or to the earth.’ From where is it derived? It is as it is stated: “Who knows the spirit of the sons of man? Does it ascend upward, [and the spirit of the animal, does it descend downward to the earth?]” (Ecclesiastes 3:21). That is why I am commanding both of them. Everywhere that my soul will be placed, it will be good. The Holy One blessed be He said to him: ‘As you live, no creature has dominion over your soul. Where is it placed? It is beneath the Throne of Glory.’ As so says Avigayil: “May the soul of my lord be bound in the bond of life with the Lord your God” (I Samuel 25:29).
Another matter, why to the heavens and to the earth? It is because through them, the Holy One blessed be He bore witness against Israel; through them, they sinned; through them, they were stricken; and through them, they are consoled. Through them He bore witness against them, from where is it derived? It is as it is written: “I call today to the heavens and the earth to bear witness against you” (Deuteronomy 4:26). Through them they sinned, as it is written: “To make pastries in honor of the queen of the heavens”7This refers to idol worship. (Jeremiah 7:18). Through them they were stricken, from where is it derived? It is as is written: “And the heavens, and their light is gone” (Jeremiah 4:23). Through the earth, from where is it derived? It is as it is written: “[I call the heavens] and the earth [to witness against you that you shall soon perish from the land…]” (Deuteronomy 4:26). Through the earth they sinned, from where is it derived? It is as it is written: “Their altars too will be as heaps on the furrows of the field” (Hosea 12:12). Through the earth they were stricken, as it is written: “I saw the land, and behold, it is emptiness and disorder” (Jeremiah 4:23). And through the heavens and the earth they are consoled, as it is written: “For just as the new heavens and the new earth [that I will make will remain before Me, the utterance of the Lord, so your descendants and your name will remain]” (Isaiah 66:22).