Renewing Mattan Torah Daily
בפסוק והי' א"ש תשמעו
On the pasuk "And it shall be, if you surely listen" (Devarim 11:13).
The Sfas Emes opens with the pasuk in Eikev that promises reward if Bnei Yisrael will truly listen to the mitzvos.
פירש"י שמוע בישן תשמע בחדש
Rashi explains "if you listen" to mean: if you listen to the old, you will listen to the new.
Rashi reads a deeper layer into the doubled language of listening: one who internalizes the Torah he already has merits to receive fresh insight in it.
ע"פ מאמר המשנה למה קדמה פ' שמע כדי שנקבל תחילה עמ"ש ואח"כ עול מצות
This is according to the teaching of the Mishnah (Berachos 2:2): why does the section of Shema precede [the section of "And it shall be, if you listen"]? So that one should first accept upon himself the yoke of the Kingdom of Heaven, and afterward the yoke of the mitzvos.
He grounds this in the Mishnah's reason for the order of Shema: we first accept Hashem's Kingship and only then take on the obligation of the mitzvos.
והוא ענין עושי דברו לשמוע בק"ד וצריכין בנ"י בכל יום לעורר בחי' מתן תורה כמ"ש אשר אנכי מצוך היום
This is the matter of "the doers of His word, to listen to the voice of His word" (Tehillim 103:20), and Bnei Yisrael must each day awaken the aspect of Mattan Torah, the Giving of the Torah, as it is written "which I command you this day" (Devarim 11:13).
He links this to the pasuk describing the angels as 'doers of His word' who then listen, and teaches that we must renew the experience of Mattan Torah daily, since the Torah says it is commanded 'this day.'
והוא ע"י הכנה לקבל עול מלכותו ית' שהוא פי' עושי דברו כמ"ש במ"א
And this comes about through preparing oneself to accept the yoke of His Kingship, may He be blessed, which is the meaning of "the doers of His word," as has been explained elsewhere.
The way to renew this is by preparing oneself to accept Hashem's Kingship first, which is the inner meaning of being a 'doer of His word.'
עי"ז זוכין אח"כ לשמוע דבר ה'
Through this one merits afterward to listen to the word of Hashem.
Only after this acceptance does a person become worthy to truly hear the word of Hashem.
ושייך שמיעה זו בכל נפש מישראל שיוכל להתעורר משמים ע"י הכנת עמ"ש כראוי
And this listening is relevant to every neshamah of Bnei Yisrael, that one is able to be awakened from Heaven through preparing the acceptance of the yoke of the Kingdom of Heaven in a fitting manner.
This level of listening is open to every single Jew, because anyone can be aroused from Above once he properly prepares himself with kabbalas ol malchus Shamayim.
וע"ז נאמר אשרי איש שישמע למצותיך הוא הציווי ממש כמ"ש אנכי מצוך היום:
And concerning this it is said, "Fortunate is the man who listens to Your mitzvos" (based on Tehillim 112:1), for it is the command itself, as it is written, "I command you this day" (Devarim 11:13).
The Sfas Emes closes by reading the pasuk in Tehillim to mean that one who listens to the mitzvos hears them as a living command directed to him right now, as in 'I command you this day.'
Summary: The Sfas Emes builds on Rashi's reading of the doubled 'listening' in the pasuk of Eikev: one who absorbs the Torah he already possesses will merit to hear it anew. Drawing on the Mishnah's reason for the order of Shema, he teaches that the foundation is accepting the yoke of the Kingdom of Heaven before taking on the mitzvos, which is the meaning of being a 'doer of His word' who then listens. Bnei Yisrael are charged to renew the experience of Mattan Torah each day, since the Torah is commanded 'this day,' and this renewal flows specifically from properly preparing oneself with kabbalas ol malchus Shamayim. This avenue of hearing the word of Hashem is available to every neshamah in Klal Yisrael, for anyone can be awakened from Above through this preparation. Thus the one who listens to the mitzvos receives them as a living command addressed to him in the present moment.