These days approaching z'man simchoseinu, the season of our rejoicing, are times for each of us to concentrate on the good which G-d has granted us, and to appreciate the many reasons there are for true rejoicing.
Fundamental in this process is the insight gained from Torah study, and in particular, from the teachings of the Rebbe, for whom simchah was such a fundamental theme.
May the study of the Rebbe's teachings lead to genuine happiness, the happiness that stems from the active expression of spiritual purpose. And may this in turn lead to a year of overtly apparent good and blessing, including the ultimate blessing, the coming of the Redemption, and the fulfillment of the prophecy, "And those who repose in the dust will arise and sing." [Isaiah 26:19]
6 Tishrei, 5755
Adapted from:
Likkutei Sichos, Vol. I, p. 415;
Vol. IX, p. 204; Vol. XX, p. 266
The word haazinu, generally translated as "listen," literally means "give ear."
In that vein, our Sages [1] compares Moshe's call: [2] "Listen O heavens, and I will speak; earth, hear the words of my mouth," with Yeshayahu's prophecy: [3] "Hear O heavens..., listen O earth."
They explain that Moshe was on a level of spiritual refinement which had elevated him until he was "close to the heavens, and far from the earth." Therefore, he was able to address the heavens at close range.
Yeshayahu, by contrast, despite the heights of personal growth which he had attained, [4] was still "close to the earth, and far from the heavens." And thus he used wording that reflected his own level.
The sages of the Kabbalah explain that there are four spiritual worlds: Atzilus, Beriah, Yetzirah, and Asiyah.
Atzilus refers to a realm of existence which is at one with G-d.
Although this realm contains entities whose existence is limited and defined, they do not feel separate from Him. Even as they exist as defined entities, they feel themselves as no more than an extension of G-dliness.
In the worlds of Beriah, Yetzirah, and Asiyah, by contrast, there is a sense of individual identity and self. Therefore, Atzilus is referred to as the "heavens," while these other realms are referred to as "earth."
Moshe Rabbeinu is described as a neshamah d'Atzilus, [5] an individual whose perception paralleled that of the world of Atzilus. Even as he existed in a physical body, he perceived everything as an extension of G-dliness.
This is possible, because the limitations of space do not apply to the spiritual realms; they are not separate and removed from our material world. As one lives in this world, one can feel the direct awareness of G-d and the closeness to Him which characterizes the world of Atzilus.
This was Moshe's spiritual rung; he could speak to the heavens with familiarity, for he was on that level himself.
Yeshayahu, by contrast, saw G-d from afar.
The angels whom he describes proclaim: [6] "Holy, Holy, Holy, is the L-rd of Hosts," and as explained in Chassidus, kadosh, "holy" also has the implication: distinct and separate.
Within the world of Beriah, even the loftiest angels feel separate from G-d, for they already have a sense of self.
As such, it was the earth which Yeshayahu addressed from close range.
Questions, nevertheless, arise: Why did Moshe address the earth as well as the heavens? And why did Yeshayahu address his words to the heavens as well as the earth? Why did they not confine themselves to speaking to the realm to which they related closely?
The resolution of these questions depends on a fundamental tenant of Judaism. We must relate to both the earth and the heavens.
For, material and spiritual reality are meant to be connected, instead of being left as skew lines.
The core of Judaism is drawing down spiritual reality until it relates to worldly experience (Moshe's contribution) and elevating worldly experience until a bond with the spiritual is established (Yeshayahu's contribution). [7]
Indeed, the two initiatives can be seen as phases in a sequence.
By revealing the Torah, Moshe endowed every individual with the potential to rise above worldly reality and become "close to the heavens." Yeshayahu developed the connection further and made it possible for a person to experience the spiritual heights of being "close to heavens," while he is "close to the earth," involved in the mundane details of material experience.
Parshas Haazinu is always read either on the Shabbos before Yom Kippur, in the Ten Days of Teshuvah, or on the Shabbos following Yom Kippur, before the holiday of Sukkos.
Herein, lies a connection to the above concepts.
Our Sages [8] describe the days preceding Yom Kippur with the verse: [9] "Seek G-d while He may be found, call upon Him while He is near."
At this time, everyone has the potential to feel close to G-d, and therefore the AriZal says: [10] "When a person does not cry during the Ten Days of Teshuvah, his soul is not complete."
Reading Parshas Haazinu before Yom Kippur highlights how each of us is "close to the heavens."
After Yom Kippur, our Divine service takes an earthward turn, following the motif alluded to in the verse: [11] "And Yaakov went on his way."
Yaakov, a comprehensive soul, is the symbol of the entire Jewish people.
"Going on his way" refers to tending to personal matters, and in this way, fusing spiritual truth with our ordinary experience as epitomized in the verse: [12] "Know Him in all your ways."
In particular, there are two phases to this motif:
- observing mitzvos as they are enclothed in material entities - this is the message of the holiday of Sukkos, [13] and then
- a further stage of descent, when after the holiday season is completed, we return to the norms of worldly reality.
Reading Parshas Haazinu after Yom Kippur underscores that being "close to the heavens" is only a starting point for our Divine service which must be continued throughout the coming year.
In a more particular sense, the heavens can be interpreted as an analogy for the Torah.
The Torah is G-d's word, and through its study, a person comes "close to the heavens," near to spiritual truth.
Mitzvos, by contrast, are often described with the analogy of the earth, for their observance involves worldly matters.
In the first stage of a person's spiritual development, a person should be "close to heaven," submerged in Torah study.
Afterwards, he must come to the realization that "study is not the essential, deed is." [14] And he must take up his part in shouldering the mission of making our material world a dwelling for G-d.
These two phases are reflected in the development of mankind as a whole.
In the present era, our Sages explain that study takes precedence over deed. [15] In the Era of the Redemption, the culmination of our human experience, however, deed will take precedence. [16]
For, in that era, man's Divine service will have established a complete connection between heaven and earth, and we will perceive the G-dliness which permeates every element of our existence.
Notes:
- (Back to text) Sifri, commenting on Deuteronomy 32:1.
- (Back to text) Deuteronomy, ibid.
- (Back to text) 1:2.
- (Back to text) See Rambam, Mishneh Torah, Hilchos Yesodei HaTorah, ch. 7, which describes the level of spiritual refinement a prophet must attain. And among the prophets themselves, Yeshayahu was considered on a high level. See Chagigah 13b.
- (Back to text) See Likkutei Sichos, Vol. XXIV, p. 630 and sources cited there.
- (Back to text) 6:3.
- (Back to text) In this vein, we can appreciate the distinction between Moshe's revelation of the Torah, and the "word of G-d" spoken by other prophets (see Rambam, Commentary to the Mishnah (Sanhedrin 10:1), the seventh and eighth of the Thirteen Principles of Faith).
The Torah's fundamental contribution is the revelation of G-d's truth. The thrust of prophecy by contrast is to exhort mankind to fulfill the truth of the Torah (see Rambam, Mishneh Torah, Hilchos Yesodei HaTorah 9:2), Likkutei Sichos , Vol. XIX, p. 177ff).
- (Back to text) Rosh HaShanah 18a.
- (Back to text) Isaiah 55:6.
- (Back to text) See Pri Etz Chayim, Shaar HaShofar, ch. 5.
- (Back to text) Genesis 18:19. See the series of maamarim entitled VeKochah 5637, ch. 96.
- (Back to text) Proverbs 3:6. See Rambam, Mishneh Torah, Hilchos De'os 3:3.
- (Back to text) See the essay entitled "Feeling at Home Amidst G-dliness" (Timeless Patterns in Time, Vol. I, p. 72ff).
- (Back to text) Avos 1:17.
- (Back to text) Kiddushin 40b. Our Sages, moreover, emphasize the connection between the two, explaining that the reason study takes precedence is because "study leads to deed."
- (Back to text) Or HaTorah, the beginning of Parshas Vayigash.
Vayeilech 5754