The Parsha begins: הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי. Everyone asks: what does this mean? We find that the Navi Yeshayahu said almost the opposite: שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ – swapping the actions of the heavens and earth. How do we reconcile this?
The Da’at Zekainim explains, it all depends on where each one stood. For Moshe Rabbeinu, whose craft was in the heavens, the heavens were near to him, while the earth was distant. And so, he said הַאֲזִינוּ הַשָּׁמַיִם – Give ear, O heavens, because one says הַאֲזִינוּ to someone who is close. To the earth, which was farther from him, he said וְתִשְׁמַע הָאָרֶץ – let the earth hear. But for Yeshayahu, it was the opposite. His place was on the earth, so he reversed the terms and instead said שִׁמְעוּ שָׁמַיִם and וְהַאֲזִינִי אֶרֶץ. Thus, the difference is not a contradiction at all, but rather a reflection of each prophet’s place and perspective.
And furthermore, the Da’at Zekainim brings another wondrous point, citing Rashi. On the words שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ, Rashi explains that there is a deeper reason for the change of wording. Moshe says הַאֲזִינוּ הַשָּׁמַיִם - וְתִשְׁמַע הָאָרֶץ because the heavens and the earth were called as witnesses, as it says: הַעִדֹתִי בָכֶם הַיּוֹם אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ. And testimony, to be upheld, must be consistent. Had Moshe only spoken, the heavens could later have said, “We were summoned as witnesses in the language of הַאֲזִינוּ,” while the earth would have claimed, “We were summoned with תִשְׁמַע.” Their testimonies would not align! Therefore, Yeshayahu reversed the terms, so that when taken together, the testimony of heaven and earth would be unified and consistent.
In the Gemara, Rav Huna said in the name of Rabbi Acha: From both Moshe and Yeshayahu we also learn something else – that the upper worlds are greater than the lower ones. For Moshe said to the heavens “הַאֲזִינוּ” – in the plural form, while to the earth he said “וְתִשְׁמַע” – in the singular. From here we learn that the heavens are more numerous than the earth, for indeed there are seven heavens above (שִׁבְעָה רְקִיעִים).
We recall that just a few hours ago, at the climax of Yom Kippur, we cried out seven times: ה’ הוּא הָאֱלֹקִים. Why seven times? To accompany the Shechinah as it ascends through each of the seven heavens, until the sounding of the shofar when Hakadosh Baruch Hu returns to His Kisei HaKavod.
And so too, in the Tefillah of Ya’aleh v’Yavo, we recite seven expressions: יַעֲלֶה וְיָבֹא וְיַגִּיעַ וְיֵרָאֶה וְיֵרָצֶה וְיִשָּׁמַע וְיִפָּקֵד – each one corresponding to another level of ascent through the seven heavens, until our Tefillah reaches the Kisei HaKavod. This is why Moshe speaks to the heavens in the plural, for the heavens are many, seven layers in number. But to the earth he speaks in the singular, for the earth is one. These are the words of the Da’at Zekainim.
The Chizkuni adds another explanation. Why the heavens? Because it was from the heavens that the Torah was given: כִּי מִן הַשָּׁמַיִם דִּבַּרְתִּי עִמָּכֶם. And why the earth? Because upon the earth the people stood when they received the Torah. Thus, הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי is nothing less than a reference to Matan Torah itself! Moshe Rabbeinu brought it down from the heavens and gave it upon the earth.
