Ki Tavo תרל”א 1

במדרש תנחומא היום הזה ה’ כו’ מצוך לעשות את החקים כו’ לכו נרננה כו’ נשתחוה ונכרעה כו’ צפה מרע”ה שביכורים עתידין ליפסק תיקן תפלה כו’.
The Medrash on the first pasuk speaks about the Bikurim – first fruits, and says that Moshe Rabeinu saw that after the destruction of the Beis Hamikdash the Bikurim will no longer be brought. He therefore established the 3 tefilos
אא”ז מו”ר ז”ל פי’ שגם תפלה הוא ליתן הראשית בכל יום להש”י כמו ביכורים כו’ ע”ש.
The Chidushei harim, explains the idea of prayer is similar to Bikurim, where one gives the very beginning to HaShem, just as in bikurim one gives his first and most precious fruit to HaShem so too when one prays, he gives the first part of his day to HaShem.
אך השייכות להיום הזה צריך ביאור. ובמד’ וברש”י הביאו היום הזה בכל יום יהי’ בעיניך כחדשים.
However the continuation of the parsha (26:16) Moshe says “This day HaShem is commanding you to do all his mitzvos etc.” Rashi says that each day should be in your eyes as if they are new.
This is difficult, because if it is indeed new, then why does it say “in your eyes as if”?
וכי הרצון להטעות להאדם אף שבאמת אינו התחדשות ח”ו.
And if it is not new, is he trying to chas veshalom trick us
אך בכח האדם לחדש כל דבר.
However the answer is that it is actually in man’s power to create a renewal in everything
כי וודאי יש בחי’ התחדשות בכל דבר שהרי הקב”ה מחדש בכל יום תמיד מ”ב ופי’ תמיד בכל רגע.
For there is definitely the element of renewal in everything. As it says (Shacharis) that HaShem renews the world always, meaning every second
וגם כי הלא אין דבר בלתי חיות הש”י והנקודה שממנו ת’ לעולם לא יתישן כי דבריו חיים ונובעין תמיד.
Also nothing can exist without the life force of HaShem constantly, and this source that comes to the world can never become old, because HaShem’s words are alive and constantly flowing. (The source is always new).
אך כי החושך יכסה ארץ הקליפה חיצוניות היא המסתרת נקודה הנובעת.
However the darkness is what covers over the land, and external layer that hides this source that is constantly flowing
דכ’ אין כל חדש תחת השמש והיא הטבע ועוה”ז שמסתיר ההתחדשות.
As it says “There is nothing new under the sun”, which is the nature that constantly hides the renewal. (under the sun in this world there is nothing new, but above the sun there is constant renewal)
אך בכח האדם להאיר הנקודה מהחשיכה
This point of drawing on the new life force that is hidden, can be uncovered by man, and he can bring light into the darkness.
וז”ש היום הזה ה”א מצוך לעשות פי’ למצוא בחי’ היום הזה שהיא התגלות האור בחי’ אספקלריא דנהרא.
This is what is meant by the pasuk “this day- (That it should be new for a person), HaShem commands you to do His mitzvot etc).That Moshe is commanding us to reveal the light which is the idea of a light that reflect everything in absolute clarity. (this light is the difference between Moshe’s prophecy and all other prophets, where Moshe’s was an absolute clarity)
גם תוך המעשה ממש שהיא המסתיר הנקודה הנ”ל.
This can even be done in the physical actions in the very layer that hides the renewal
והיא ע”י מצות דכ’ נר מצוה שכיון שמצוה הוא במעשה גשמיי ויש בה חיות הש”י בהציוי לעשותה בכח האדם להתדבק על ידה באור הגנוז כנ”ל כמ”ש במ”א.
This is done via the mitzvot, as it says a mitzvah is a candle (mishley 6:23). That since mitzvot are done with physical actions, and they also have the commandment of HaShem which is the source of renewal, therefore it is in man’s ability to actually connect to the hidden light through doing these actions. (for here there is a physical action that is part of the light) as we have explained elsewhere. (re’eh תרל”א)
וז”ש את החוקים כו’ כלומר ע”י המצות הש”י נותן לך כח למצוא בחי’ היום הזה גם במעשה.
this is the continuation of the pasuk “this day you are commanded… to do His mizvos. meaning that through doing the mitzvot HaShem gives one the energy and ability to find “this day” the point of renewal even in the physical actions.
והוא גם בחי’ שבת דכ’ לעשות השבת.
This is also the idea of Shabbos as it says “to make the shabbos”
כי כ’ ששת ימי המעשה יהי’ סגור כו’. ופי’ אא”ז מו”ר ז”ל פי’ הפונה קדים כענין שכ’ בנ”י קדמו במחשבה ע”ש. והוא כנ”ל שבשבת נתגלה המקור והשורש שמשם נמשך תמיד חיות חדש לכל הנבראים.
As it says for 6 days (the Northern gate) is closed, and the chidushei Harim explains that Bnei Yisrael were in the original intention (i.e. they are the purpose of creation) (Bereishit Rabbah 1:24). Which is as above, that on Shabbos the source and root of life force that constantly gives life to the world, is revealed
וי”ל כן הפי’ מתעטרין בנשמתין חדתין שנתחדש החיות שבנשמת בנ”י.
and similarly we say on shabbos “They are crowned with a new neshama” because the life force that is in the soul of Bnei Yisrael is revealed
ופ’ לעשות השבת שצריכין להביא בחי’ התחדשות הנ”ל של השבת תוך ימי המעשה כמ”ש בר”ח שער הקדושה ע”ש וכמ”ש במ”א
And it says “to make the Shabbos” that one needs to bring the renewal of shabbos into the days of the week. (What “making” of Shabbos can there be on Shabbos it is a day of rest). As it says in Reishit Chochma and as we have written elsewhere (Miketz Tazria תרל”א).
פי’ וביום השבת יפתח גם בימי המעשה ע”י בחי’ יום השבת כנ”ל.
And it says on the Shabbos day it will be opened, (the northern gate in the Beis Hamikdash) this is through the concept of shabbos (the channel to reveal the light is opened and it is easier). This is revealed even in the days of the week! It is through the Shabbos that one can merit this during the days of the week.
וכפי מה שהאדם מברר החיות שבכל דבר ובעיניו כחדשים נתגלה לו ההתחדשות באמת
In as much as a person clarifies this life force in everything, and in his eyes it is like it is new. (as above, once he has done this work of clarifying everything for himself, and not confused and taken in by the darkness), then the renewal will indeed be revealed to him, (he will merit to actually see the renewal).
וז”ש שמוע בישן תשמע בחדש.
This is what is meant by the pasuk in Shma, Rashi explains that if you listen in the old you will merit to listen in the new
שכפי מה שמאמין שיש בחי’ גנוזה מהש”י אף שנסתר מבחוץ כך זוכה להתגלות הפנימיות כנ”ל.
Meaning that inasmuch as one believes that there is a hidden point from HaShem in everything, even though it is hidden externally. Nevertheless he will merit to have an internal revelation. as above.
וכן נשתחוה ונכרעה. פי’ השתחוי’ שרוצה להכניע עצמו ונכרעה לשון נפעל שכפי הרצון באמת זוכה להתגלות האמת להיות נכנע באמת לאמיתו:
This is also the idea of “we will bow and prostrate ourselves”. Bowing is showing that one is willing to subject himself, (The equalising of the head to the feet, symbolises that one is completely subjecting his head his will and making it ‘equal’ to his feet, like in Naaseh v’nishma, that one gives up his understanding completely, just as the feet have no ‘understanding’ so too he makes his head the same)
The word ונכרעה is in the tense of nifal to cause one to become prostrated. That in as much will that one has he merits to have a true revelation and be truly subjected to the real truth.