The Zohar, on the Pasuk וַיְכֻלּוּ הַשָּׁמַיִם וְהָאָרֶץ וְכׇל־צְבָאָם, says the words וַיְכֻלּוּ הַשָּׁמַיִם refer to תּוֹרָה שֶׁבִּכְתָב – the Written Torah, and וְהָאָרֶץ refers to תּוֹרָה שֶׁבְּעַל פֶּה – the Oral Torah.
Here too, Moshe spoke to both. הַאֲזִינוּ הַשָּׁמַיִם וַאֲדַבֵּרָה refers to the Written Torah, given from the heavens. That, says Moshe, we have already received with joy, at Har Sinai, when we said together Na’aseh v’Nishma. It is therefore stated in the past tense. But וְתִשְׁמַע הָאָרֶץ אִמְרֵי־פִי points to the Oral Torah, which was not accepted so readily. As Chazal say, it was received under duress, when Hakadosh Baruch Hu suspended the mountain over our heads. Why? Because תּוֹרָה שֶׁבְּעַל פֶּה is demanding; it requires endless toil, constant engagement. Am Yisrael resisted; only willingly accepting it in the days of Purim. Thus, when referring to it, language of future tense is used.
Our Parsha continues:
יַעֲרֹף כַּמָּטָר לִקְחִי תִּזַּל כַּטַּל אִמְרָתִי כִּשְׂעִירִם עֲלֵי־דֶשֶׁא וְכִרְבִיבִים עֲלֵי־עֵשֶׂב׃
The holy Torah is like rain, descending to bring life and growth, nurturing the spiritual world of man. And therefore, as we stand now just hours after Yom Kippur, the call is clear: The essence of Teshuva is to return to Torah. Each of us should take upon ourselves to add more Torah this year, for Torah is the very source of Teshuva. As the Tur writes, the Bracha of הֲשִׁיבֵנוּ אָבִינוּ לְתוֹרָתֶךָ in the Amidah corresponds to the Aseret Yemei Teshuva. And with Yom Kippur itself corresponding to the word לְפָנֶיךָ, what does it tell us? Complete Teshuva is rooted in Torah.
And here we are, on Leil Shishi right after Yom Kippur, gathering for Torah study. Baruch Hashem, the faces shine with joy, for we feel the cleansing of our sins and the sweetness of renewed closeness to Hakadosh Baruch Hu.
