ספר דברים - פרשת האזינו - לב:א-ו - ראשון

"Listen, O heavens, and I will speak; and let the earth hear the words of my mouth." Moshe is calling upon the heavens and the earth to be witnesses to what he is about to say. He is addressing both the heavens and the earth, asking them to listen and to bear witness to his words, which are directed to the Jewish people. This sets the stage for the testimony and the warnings that Moshe is about to deliver.

Rashi explains that when Moshe says, "Haazinu hashamayim," he is warning the Jewish people, and he is making the heavens and the earth witnesses to this warning. Moshe tells the Jewish people that the heavens and the earth will serve as witnesses, as he has already told them that they will be witnesses. The same applies to the phrase, "Let the earth hear." Why did Moshe call upon the heavens and the earth to be witnesses when warning the Jewish people? Moshe says, 'I am flesh and blood. Tomorrow I will die. If the Jewish people say, "We never accepted the covenant," who will come and refute them?' Therefore, Moshe called upon the heavens and the earth as witnesses, because they are eternal witnesses that endure forever.

Additionally, if the Jewish people act meritoriously, the witnesses—the heavens and the earth—will come and reward them: the vine will give its fruit, the earth will yield its produce, and the heavens will give their dew. But if the Jewish people act sinfully, the hand of the witnesses will be upon them first to inflict punishment: the heavens will be closed and there will be no rain, and the earth will not give its produce. After that, the verse continues, "And you will perish quickly through the attacks of the nations." So, the heavens and the earth are not just passive witnesses; they are active participants in rewarding or punishing the Jewish people based on their actions.

"May my lesson drip like rain, may my word flow like dew, like storm winds on vegetation, and like raindrops on grass." Moshe is comparing his teachings to rain and dew, which bring life and growth to the world. Just as rain and dew are essential for vegetation, so too are Moshe's words—Torah and mitzvos—essential for the life and growth of the Jewish people. The metaphors of rain, dew, storm winds, and raindrops all emphasize the nurturing and sustaining power of Torah. Moshe is saying that his words should have the same effect on the people as rain and dew have on the earth: to nourish, to sustain, and to cause growth.

Rashi explains that "Ya'arof kamatar likchi"—"May my lesson drip like rain"—refers to the testimony that the heavens and the earth will bear. Moshe is saying, "In your presence, I declare that I have given the Torah to Israel, which is life for the world, just as rain is life for the world." When the heavens drip down dew and rain, they bring life to the world, and so too, the Torah brings life to the world. The comparison is that just as rain is essential for the physical world, Torah is essential for the spiritual life of the Jewish people and the world at large.

Rashi comments on the word "ya'arof"—it means to drip, to trickle down. Similarly, in the verses "ya'arfu tal" (they will drip dew) and "yira'afu deshen" (they will drip fatness), the root "araf" means to drip or to trickle. The idea is that Moshe's words, like rain or dew, should come down gently and steadily, nourishing those who receive them.

"Tizal katal imrasi"—"May my word flow like dew"—Rashi explains that everyone rejoices in the dew, because unlike rain, which sometimes causes distress (for example, to travelers or to someone whose wine pit is full and could be spoiled by rain), dew is always welcome. Dew brings joy and benefit to everyone, without causing any harm or inconvenience. The comparison is that Moshe's words, like dew, should be received with joy by all, as they bring only benefit and no harm.

Rashi explains the phrase "kis'irim"—"like storm winds"—as an expression similar to "ruach se'arah," which means a storm wind. The Targum translates it as "like winds that bring rain." Just as these stormy, rainy winds strengthen the plants and promote their growth, so too, the words of Torah strengthen and cause growth in those who study them. The metaphor is that Torah, like the nourishing winds and rain, supports and nurtures those who engage with it, helping them to grow and flourish spiritually.

The phrase "Vecherivivim" means drops of rain. Rashi explains that the word "raviv" refers to a raindrop because it shoots down like an arrow. He brings a proof from the verse "Roveh Keshet," which means an archer, indicating the idea of something being shot or propelled, just as raindrops fall forcefully from the sky.

The word "Deshe" refers to vegetation. Rashi explains that it is an abbreviation for "Atifas HaAretz," which means the covering of the earth. In other words, it is the mantle of the earth that is covered with greenery and vegetation.

The word "Eisev" means a single stalk of grass. Rashi clarifies that each individual species is called "Eisev" on its own. So, every kind of grass or plant is referred to as "Eisev" when considered separately.

The verse says: "Ki Sheim Hashem Ekra, Havu Godel Leilokeinu"—When I call out the name of Hashem, ascribe greatness to our God. The teacher explains that the meaning here is that when Moshe calls out and mentions the name of Hashem, the people are to respond by ascribing greatness to God and blessing His name. This is the source for the practice that when a blessing is recited in the Beis HaMikdash, the listeners would respond with "Baruch Sheim Kevod Malchuso LeOlam Va'ed"—Blessed be the name of His glorious kingdom forever and ever—instead of "Amen," which is the response outside the Temple.

On the words "Ki Sheim Hashem Ekra," Rashi explains that the word "ki" here means "when." Just as in the verse "Ki Savo'u El HaAretz"—when you come to the land. So, the meaning is: when I call out and mention the name of Hashem, you should ascribe greatness to our God and bless His name. From here, the Sages derived that after every blessing recited in the Temple, the listeners would respond with "Baruch Sheim Kevod Malchuso LeOlam Va'ed"—Blessed be the name of His glorious kingdom forever and ever—instead of "Amen," which is the response outside the Temple.

The verse says: "HaTzur Tamim Pa'alo, Ki Chol Derachav Mishpat, Kel Emunah Ve'ein Avel, Tzadik Veyashar Hu"—The deeds of the Mighty Rock are perfect, for all His ways are just. He is a faithful God, without injustice; righteous and upright is He. The teacher explains that even though Hashem is strong like a rock, when He brings retribution upon those who transgress His will, He does not bring it in a flood of anger but rather with justice. His deeds are perfect, and He is faithful to reward the righteous their due in the world to come. Even though He may delay their reward, in the end, He will fulfill His words. There is no injustice with Hashem; even the wicked are rewarded in this world for any good deeds they may have done. All acknowledge Hashem's judgments as just, and it is fitting and upright to declare Hashem as righteous.

On the words "HaTzur Tamim Pa'alo," Rashi explains that even though Hashem is strong, when He brings punishment upon those who transgress His will, He does not do so in a sweeping flood of anger. Rather, He brings it with justice, because His deeds are perfect. Everything Hashem does is measured and just, not arbitrary or excessive.

The phrase "Kel Emunah" means a faithful God. Rashi explains that this refers to Hashem being faithful to reward the righteous for their righteousness in the world to come. Even though He may delay their reward, in the end, He will fulfill His words and give them what is due. There is no injustice with Hashem; He is completely trustworthy and reliable in fulfilling His promises to the righteous.

"Ve'ein avol" — Even to the wicked, Hashem pays them the reward for their righteous deeds in this world. In other words, Hashem is just and does not withhold reward even from those who are otherwise wicked; any good they have done, He pays them for it in this world.

"Tzadik veyoshor hu" — Everyone acknowledges that Hashem's judgments are just. That is the meaning of "tzadik" — He is declared righteous by people. "Veyoshor hu" — and He is upright, and it is fitting to declare Hashem as righteous. In other words, all people recognize and admit that Hashem's ways are correct and upright, and it is proper to justify His judgments.

The verse says: "Shicheis lo, lo banav mumam. Dor ikesh u'fesaltel." The meaning is: Destruction is not His — it is His children's defect. In other words, when there is corruption or destruction, it is not Hashem's fault, but rather the fault of His children, the Jewish people. The verse continues: "A crooked and twisted generation." This is describing the generation as being crooked and perverse, not straightforward or upright.

On the words "shicheis lo," Rashi explains according to the Targum: "Chavilu leihon, velo lei" — the destruction is theirs, not His. That is, the damage or corruption is something that the people brought upon themselves, not something that comes from Hashem.

On the words "banav mumam" — Rashi says: They were His children, and the destruction they brought about is their own blemish. In other words, the Jewish people are Hashem's children, and when they act corruptly, the blemish is theirs, not Hashem's.

Again on "banav mumam" — Rashi emphasizes: The blemish was that of His children, not His own. This repeats the idea that the fault lies with the Jewish people, not with Hashem.

On "dor ikesh" — Rashi explains: "Akum u'me'ukal" — a crooked and perverted generation. Like the verse in Micha (3:9): "Ve'es kol hayeshara ya'akshu" — and they pervert all that is upright. In the language of the Mishnah, there is the example of a weasel whose teeth are bent and crooked. So too, the generation is described as crooked and twisted, not straight or honest.

On "ufesaltel" — Rashi explains: The word refers to something twisted, like a wick that is braided and then twisted around itself. "Pesaltel" is from the category of words with double letters at the end of the root, like "yerekrak" (greenish), "adamdum" (reddish), "socharchar" (blackish), and "segalgal" (round). So "ufesaltel" means twisted or convoluted, emphasizing the perverse nature of the generation.

Is this how you repay Hashem, O disgraceful and unwise people? Is He not your Father, your Master? He made you and established you. The verse is expressing astonishment and rebuke: after all the good that Hashem has done for you, is this the way you repay Him? He is the one who created you, who established you as a nation, and yet you act in a way that is ungrateful and lacking in wisdom. The verse is phrased as a question, challenging the people for their behavior and lack of appreciation for all that Hashem has done for them.

On the words, "Is this how you repay Hashem?" Rashi explains that this is an expression of astonishment, a question. Why are you doing such saddening things before Hashem? He has the power to punish you, and yet He has bestowed all these favors upon you. Is this the way you repay Him for those favors? The verse is not just a statement but a question, expressing wonder and disappointment at the ingratitude being shown to Hashem, who has the ability to repay you according to your actions and who has done so much good for you.

The phrase "disgraceful people" refers to those who have forgotten all that has been done for them. The term "noveil" means disgraceful, indicating a lack of gratitude and a forgetting of the kindnesses and favors that have been bestowed upon them.

"And unwise"—this means that they do not understand the outcome of their actions. They do not realize that Hashem has the power to do them good or evil according to their deeds. The lack of wisdom here is not just intellectual, but a failure to consider the consequences and to recognize that Hashem can respond to their behavior as He sees fit.

"Is He not your Father, your Master?"—this means that Hashem acquired you, He made you His own. The phrase "kancha" means He acquired you, but it also means He nested you, as in placing you in a nest among the rocks and in a strong land. He provided you with every type of reparation and care, establishing you securely and providing for all your needs. The verse is emphasizing the special relationship and care that Hashem has shown to the Jewish people.

"He made you"—this means He made you into a nation among the nations. Hashem didn't just create individuals, but He formed you into a unique nation, distinct among all the other peoples of the world.

On the words "and established you," Rashi explains that after making you a special nation, Hashem established you upon every kind of firm base and foundation. This means that your priests, prophets, and kings are all from among yourselves, making you self-contained and independent. Just like a city from which all resources are drawn, so too the Jewish people have everything they need from within themselves, thanks to the way Hashem established and organized them.