Layers of Spiritual Hearing

בפסוק הקבצו ושמעו כו' ושמעו אל ישראל כו'.

“In the verse: ‘Gather and hear … and hear Israel …’.”

The Sefat Emet notes that the verse contains two distinct calls to ‘hearing,’ inviting interpretation of their separate spiritual meanings.

ב' השמיעות כמ"ש אם שמוע בישן תשמעו בחדש.

“These are two hearings, as it is said: ‘If you listen to the old, you will hear the new.’”

The Rebbe distinguishes between two modes of listening—absorbing past revelations and becoming able to receive new ones.

וכ' שמעי בת כו' אח"כ והטי אזנך.

“And it is written: ‘Hear, daughter …’ and afterwards, ‘Incline your ear.’”

The verse itself reflects a progression: first general hearing, then a deeper, more inward attentiveness.

היא שמיעה פנימיות מילין דאתאמרין בלחישה שצריכין להטות אוזן לשמעם.

“This is an inner hearing—the words spoken in a whisper that require one to incline the ear to hear them.”

The Sefat Emet describes a mystical level of Divine communication that is subtle and can only be sensed by one who listens inwardly.

כי באמת גם קודם קבלת התורה.

“For in truth, even before the giving of the Torah…”

The Rebbe begins to explain that revelation existed even prior to Sinai.

הצדיקים שמעו דברי אלקים חיים בעולם מצד הבריאה ועשרה מאמרות.

“The righteous heard the words of the living God through creation and the Ten Utterances.”

Before formal Torah, creation itself communicated Divine intent to those spiritually attuned.

דכל מה שברא הקב"ה בעולמו לא ברא אלא לכבודו.

“For everything the Holy One created in His world, He created only for His glory.”

All creation serves as a revelation of God’s presence.

והחכם עיניו בראשו איך להכיר את הבורא מתוך הבריאה.

“And the wise man has his eyes in his head—how to recognize the Creator through creation.”

True wisdom is the ability to discern divine purpose in the natural world.

וזו השמיעה הראשונה.

“And this is the first hearing.”

This refers to the primal, creation‑based mode of spiritual listening.

וכאשר בנ"י היו כלים לזה ושמעו זאת זכו אח"כ לקבלת התורה שמיעה הפנימיות.

“And when Israel became vessels for this and heard it, they then merited the receiving of the Torah—the inner hearing.”

Their initial openness to divine messages in creation prepared them for Sinai’s deeper revelation.

לכן אמר שמעו בני יעקב שהם מוכנים לשמיעה זו ויזכו אח"כ לשמיעה פנימיות.

“Therefore it says: ‘Hear, sons of Jacob,’ for they were prepared for this hearing and would later merit the inner hearing.”

The double hearing reflects their spiritual readiness and future elevation.

ושמעו אל ישראל אביכם.

“And hear Israel your father.”

This introduces a more intimate relationship with the divine message.

פי' במד' לאלקי ישראל אביכם.

“As explained in the Midrash: ‘To the God of Israel your father.’”

The hearing is directed to the unique God‑Israel relationship.

הוא שמיעה המיוחדת רק לבנ"י זהו והטי אזנך שמיוחד רק אליך.

“This is a hearing unique to Israel—this is ‘incline your ear,’ which is directed only to you.”

The inner whisper of God is reserved for the covenantal people.

וז"ש במדרש שמעה עמי ואדברה.

“And so it says in the Midrash: ‘Hear, My people, and I will speak.’”

The call to hear precedes the divine speech.

אין מעידין אלא בשומע.

“One can testify only if one has heard.”

Hearing is a prerequisite to witnessing.

ואיך יתכן להיות שומע קודם הדיבור רק הוא השמיעה הראשונה הנ"ל.

“And how can one hear before the speech? Only through that first hearing mentioned above.”

He explains the paradox: Israel had already acquired the primal, creation‑based listening.

וז"ש עושי דברו לשמוע בקול דברו.

“And thus: ‘Those who do His word, to listen to the voice of His word.’”

True doing begins with listening to the Divine voice in all its levels.

The Sefat Emet contrasts two kinds of spiritual hearing: the primal hearing through creation and the deeper, covenantal hearing of Torah. Israel’s readiness for the first enabled their reception of the second.