Haazinu - September 18, 2026 / 7 Tishri 5787
This week’s parsha begins with the word Haazinu, meaning “give ear” essentially meaning “listen”, yet Moshe is speaking to the heavens not a person. He further tells the earth to hear the words of his mouth! What is with the personification of the heavens and the earth?
The Midrash has an interesting interpretation here. It says, quoting Psalms (19:2) that the heavens declare the glory of Hashem. In fact, the heavens and earth themselves constantly declare Hashem’s praises as if they were physical beings. But when Moshe spoke these words, the heavens and earth went silent.
Why did the heavens and earth need to go silent for Moshe to speak? The Midrash notes that sometimes the righteous are granted the ability to suspend the natural order of things so that we come to fear Hashem through their words. I do enjoy this explanation, but I wonder at this point when the children of Israel are about to enter the land, why do they still need to experience that extra fear of suspension of the natural order? Haven’t they experienced numerous open miracles by this point that the heavens and earth listening would seem to be rather subtle?
My thought is that this is an incredible last lesson for the children of Israel just before they enter the land. There is a lot packed into this small parsha written in the context of a song. One could ask questions or answer back as Moshe talks of Hashem’s past kindness as well as future threats from the nations. Yet this is not the time for questions and answers, this is the time to listen and let it sink in. Moshe follows this up after finishing the song, stating “it is not an empty thing for you, for it is your life…” (32:47). Sometimes we need to let the message sink in and just listen.
This week is also known as Shabbat Shuvah, the Sabbath of Repentance. We use this Shabbos between Rosh Hashanah and Yom Kippur to implement that message of repentance and thus be inscribed for a happy and healthy New Year. Thus, it has become known for having an extra-long Shabbos speech. Let’s not think of this as an extra-long speech but rather let us think of it as an extra-long listen!
Shabbat Shalom,
Rabbi Josh
The Midrash has an interesting interpretation here. It says, quoting Psalms (19:2) that the heavens declare the glory of Hashem. In fact, the heavens and earth themselves constantly declare Hashem’s praises as if they were physical beings. But when Moshe spoke these words, the heavens and earth went silent.
Why did the heavens and earth need to go silent for Moshe to speak? The Midrash notes that sometimes the righteous are granted the ability to suspend the natural order of things so that we come to fear Hashem through their words. I do enjoy this explanation, but I wonder at this point when the children of Israel are about to enter the land, why do they still need to experience that extra fear of suspension of the natural order? Haven’t they experienced numerous open miracles by this point that the heavens and earth listening would seem to be rather subtle?
My thought is that this is an incredible last lesson for the children of Israel just before they enter the land. There is a lot packed into this small parsha written in the context of a song. One could ask questions or answer back as Moshe talks of Hashem’s past kindness as well as future threats from the nations. Yet this is not the time for questions and answers, this is the time to listen and let it sink in. Moshe follows this up after finishing the song, stating “it is not an empty thing for you, for it is your life…” (32:47). Sometimes we need to let the message sink in and just listen.
This week is also known as Shabbat Shuvah, the Sabbath of Repentance. We use this Shabbos between Rosh Hashanah and Yom Kippur to implement that message of repentance and thus be inscribed for a happy and healthy New Year. Thus, it has become known for having an extra-long Shabbos speech. Let’s not think of this as an extra-long speech but rather let us think of it as an extra-long listen!
Shabbat Shalom,
Rabbi Josh
