Ki Tavo תרל”ב

תרל”ב
במדרש מרע”ה תיקן תפלה במקום ביכורים כו’ אא”ז מו”ר ז”ל פי’ נתינת הראשית בכל דבר נק’ מצות ביכורים וכן תפלה מועיל על כל היום כו’. וכ’ היום הזה כו’ מצוך לעשות כו’ פרשנו להביא התחדשות ע”י שמבטל הכל אל השורש וההתחלה כי שם יש תמיד התחדשות כדכ’ מחדש בכל מ”ב. וכן הי’ המצוה לספר יצ”מ. והיינו בכל יום. וכל אדם במקום שהוא צריך לזכור ראשית שלו שהי’ טיפה סרוחה. וכן כשבאנו לא”י הי’ צריכין לזכור שהקב”ה הוציאנו ממצרים והביאנו לא”י וכמו כן יש יצ”מ לכל איש ישראל ולכך מזכירין יצ”מ בכל יום. והכל להיות דבוק בהתחלות השורש של כל דבר כנ”ל:
The Midrash (Tanchuma 1) explains that Moshe Rabeinu instituted the concept of daily prayer, in place of the bikkurim, the first fruit. The Chidushei Harim explains that the idea of Bikurim, is the giving of the first and primary part of everything to HaShem, This too is the idea of our daily prayer, which is the first part of our day, and helps us throughout the day.
Furthermore the pasuk states “I command you today”. We have previously explained that this is the idea of bringing renewal into ones every day, though nullifying everything to the source, which is the beginning. It is at our source where there is a constant source of renewal (for that is our point of connection to HaShem, where there is constantly in a state of renewal), as it states “He renews in His goodness constantly the creation of Bereishis.
Similarly the commandment of telling over the exodus from Mitzrayim, which also applies every day (is also to connect us to our source). It is incumbent on each person to always remember that he was originally a putrid drop.
So too when we come to Eretz Yisrael we need to constantly remember that HaShem took us out of Mitzrayim, and He brought us to Eretz Yisrael. This also applies to each person on a personal level, we each have our own exodus, which we need to constantly remember. It is for this reason that we are commanded to remember the exodus from Mitzrayim each day. The point of all this is to connect us to the source of everything, as explained.

במדרש אם שמוע תשמע אשרי ששמועותיו לי כו’ דלתותי דלת לפנים מדלת כו’ פי’ שמועותיו להיות מוכן תמיד לקבל ולהאזין דברי הש”י. שיש בכל דבר קול דבר ה’ שכ”ד במאמר נברא ונגנז בו כח דבר ה’ וזה שצריכין למצוא הארה הגנוזה כנ”ל. ויש פנימיות יותר ויותר עד אין שיעור. וז”ש דלתותי שלא יסבור שכבר בא להאמת רק לידע תמיד שעומד אצל הפתח. ודלת מלשון דלות שעי”ז נפתח לו דלת לפנים מדלת כנ”ל. ובפרט באיש ישראל יש נשמת חיים ששומע תמיד קול התורה רק שגם זה נסתר להאדם. וז”ש שמוע תשמע שישמע הנשמע לו. [צו דער הערין דעם דערהער] ועוד במד’ לשמור מזוזת פתחי כמו שהמזוזה קבוע כו’ ע”ש. פי’ שצריך האדם להיות מוכן תמיד בלי העסק רק לשמוע דבר הש”י. וממילא נפתח לו כשיש עת רצון רק שיהי’ האדם עומד תמיד אצל הפתח כנ”ל וזהו ששמועותיו לי שכל החושים יהיו מוכנים לקבל ולהאזין דבר השי”ת לא לדבר אחר:
The Midrash (Devarim Rabbah 7:2) “Praise is a person whose entire ‘hearings’ are to me”…. explains at length how a person should always be ready and prepared to hear the words of HaShem. This is because each and everything in creation was created with the words of HaShem, which means that hidden in it is the power of the words of HaShem, and it is our mission to uncover this inner light. When a person incovers the depth, one should not think that they have mastered it, for there is an infinite amount of depth. This is alluded to in the words of the Midrash which uses the word דלתותי doors, in plural, which teaches us that one should never think that they have reached the ultimate truth, rather one should constantly consider himself at the “entrance” trying to gain the truth.
The word דלת door, is connected to the word דלות poorness, for it is through humility that one merits that the door is opened for him. How much more so this is applicable to the Ish Hayehudi, who is filled with the lofty soul of HaShem, which constantly heats the words of the Torah, however, the person is not aware of it. This is the idea of שמוע תשמע, the double expression of hearing, teaches us that one needs to hear what is being heard by him, “to hear, the hearing”. (It is in the precious words of Torah that he hears, which contain the very depths of truth that must be explored by man).
Furthermore the Midrash explains that we learn from the Mezuzah which is fixed in its place so too a person should always be “fixed” in the houses of prayer and learning. This means that a person should always be ready without any distractions, to hear the words of HaShem. By doing so one will automatically merit hearing (the words of HaShem), when there will be an auspicious time, this is however contingent on one being “by the door” ready to hear. This is the meaning of the words of the Midrash “Praise is a person whose entire ‘hearings’ are to me”, that he is always ready to receive and hear the words of HaShem, and nothing else.