After learning this yesod, I would like to now, with your permission, enter into an additional idea. The Ohr HaChaim Hakadosh, and similarly the Be’er Moshe, both speak in one voice and reveal a most wondrous teaching. The words הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי do not only refer to the heavens and the earth above us. They also refer to man himself. The heavens allude to the Neshama (soul), while the earth refers to the Guf (body). The Ohr HaChaim raises a series of sharp questions on this Pasuk. Why does the Torah not simply say: Ha’azinu hashamayim devarai – Give ear, O heavens, to my words? Why are the heavens and earth split, and not mentioned together in one expression, as found in other places? Why is the heavens addressed with הַאֲזִינוּ while the earth is addressed with וְתִשְׁמַע? Why is the heavens commanded in the direct form, while the earth is spoken to indirectly? Why does the Torah use וַאֲדַבֵּרָה, the language of dibbur, a strong, firm expression; but אִמְרֵי־פִי, the language of amira, a gentle tone, for earth? Why specifically אִמְרֵי־פִי and not devarai – my words? These, among others, are the questions posed by the Ohr HaChaim.
According to the explanation provided earlier, regarding Moshe Rabbeinu’s proximity to the heavens in comparison to earth, some of the textual nuances are resolved, though not all. There still remain points that are difficult. Yet, in the midst of his commentary, the Ohr HaChaim writes a wondrous insight.
Let us consider the human being, who is composed of two elements. One is the spiritual dimension – the soul, which descends from the heavens. The other is the physical dimension – the body, which is rooted in the earth. As Chazal say on the Pasuk יִקְרָא אֶת הַשָּׁמַיִם מֵעָל, man himself is a fusion of shamayim and aretz. Thus, the heavens correspond to the soul, and the earth corresponds to the body.
With this, the Ohr HaChaim explains our opening Pasuk beautifully. When Moshe addressed the spiritual side of man, he spoke to the soul and said הַאֲזִינוּ הַשָּׁמַיִם. Why? Because the soul belongs to the hidden realm, and therefore it is called upon to listen deeply. And why does he use וַאֲדַבֵּרָה, the stronger language of dibbur? Because the soul can withstand sharp rebuke regarding its obligations toward the Creator; it recognizes the truth.
But when Moshe Rabbeinu turned to the body, the earthly dimension of man, he said וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי. Why? Because the body, bound to physicality, is more distant from spiritual understanding. It cannot bear harsh words; it requires gentle tones. Thus, he spoke not dibbur but amira – the soft words of the mouth, which the body is able to accept. These are the profound teachings of the Ohr HaChaim Hakadosh.
