Parshas Ha’azinu commences with Moshe Rabbeinu addressing Heaven and Earth as witnesses to his charge to B’nei Yisroel to observe the Torah. Moshe reasoned that since he would not live forever and would therefore not always be in a position to instruct the Jewish People of its previous acceptance of Hashem’s Covenant (Bris) and the eternal requirement to adhere to it, it would be prudent to invoke Shamayim and Eretz – Heaven and Earth – as witnesses to this charge. (Rashi on Devarim 32:1)

Shamayim and Eretz are obviously not equipped to serve as witnesses; what did Moshe intend by invoking them as such?

We further read (in Parshas Nitzavim - ibid. 30:19): “I have caused Heaven and Earth to bear witness against you”, upon which Rashi comments (ibid. from Sifri), “God told B’nei Yisroel, ‘Look at Heaven and Earth, which I created to serve you: Have they ever changed their character? Has the sun ever failed to rise in the east...? Has the Earth ever failed to yield crops when seeded? Or have you ever planted wheat and the Earth yielded barley? Heaven and Earth are not compensated or punished for their deeds, yet they do not deviate from their mandate; you (B’nei Yisroel), who are rewarded and punished for your deeds, certainly should not deviate from your mandate.’”

Again, Heaven and Earth are likened to organic, thinking beings. How can Shamayim and Eretz, which are lifeless and have no desires, serve as examples and provide standards for living humans, who have brains, freedom, passions and inclinations?

Perhaps the message of the above narratives is that it is imperative for a person to have an accurate perspective of his role in Hashem’s universe. If one is self-centered, focusing exclusively on his own needs and desires, living in a vacuum and oblivious to the larger scheme of things, he obviously will not learn any lesson from the consistent performance of Shamayim and Eretz and will not be fazed by their bearing witness against abrogation of the Bris. On the other hand, if a person realizes that his existence is a microscopic (albeit very significant) component of Hashem’s master plan and that the universe en toto is a manifestation of His Will, such that every part of the universe fulfills a Divine purpose and has an intended protocol, he will view his life very differently, focusing not so much on his own desires, but rather determining what his personal purpose and mandate are in the massive machine of Hashem’s Creation.

This message is what the references to Shamayim and Eretz are all about. Just as Heaven and Earth, which encompass all life, follow a Divine order and set of rules, so should man view himself as bound to Hashem’s order and rules as part of the totality of the universe. Similarly should man be humbled by Shamayim and Eretz, which are the vessels of all life, endure forever and are thus in a way more critical components of the universe; one should contemplate his somewhat minor role in light of the more powerful roles of Heaven and Earth and accordingly follow Hashem’s charge, for Shamayim and Eretz always serve as reminders or witnesses of man’s limitations and the need for him to be humble and subservient to the Ribono shel Olam (Master of the Universe).

May we continually strive to be cognizant of our roles and thereby realize our genuine potential as bearers of Hashem’s eternal Torah and His Covenant with our nation.