Chasidut su Deuteronomio 26:78

And it will be, when you come etc. (Deuteronomy 26:1) - it is important to explain that behold, there are two levels of righteous people. There is the righteous that serves G!d out of awe all days of the wee, and when the Holy Shabbat comes an extra holiness is added to that righteous one, that s/he serves G!d out of love, and through that the righteous one comes to the level of love. And there is the righteous person that also during the days of the week serves G!d out of love, and this righteous one is called with the name Shabbat, as we find in the Holy Zohar “a disciple of the sages is called Shabbat”, that is, Shabbat is the aspect of love, and this righteous person is always at this level, therefore s/he is also called Shabbat.

Deuteronomy 26,17. “this day you have guaranteed that ‎the Lord will forever be your G’d;” as a general rule the ‎largesse dispensed by G’d for mankind is known as ‎דבור‎, as we ‎know from psalms 33,6: ‎בדבר ה' שמים נעשו וברוח פיו כל צבאם‎, “by ‎the word of G’d the heavens were made and by the breath of His ‎mouth all their host.” Whenever the Jewish people are on a ‎spiritually lofty plateau, it is as if they cause G’d to dispense His ‎largesse for them, whereas if, G’d forbid, they have fallen from ‎that level the Talmud (Gittin 56) likens them to Exodus ‎‎15,11 ‎מי כמך באלם ה'‏‎, which according to the Talmud should be ‎read as ‎מי כמך באלמים‎, “who is like You amongst the “dumb, i.e. ‎silent ones, O Lord?”
‎[The Talmud arrives at this interpretation because the ‎word ‎אלים‎ is written defectively, without the letter ‎י‎ which would ‎indicate the plural mode, Ed.]
This is the allusion in ‎our verse where the Torah speaks –in a complimentary fashion- ‎of Israel as causing G’d to “speak,” i.e. dispense His largesse. ‎Moses adds the word ‎היום‎, “this day,” to indicate that as far as ‎Israel’s status is concerned, each day is viewed as a separate unit, ‎so that they can be credited with their spiritual accomplishments ‎anew each day.‎

Deuteronomy 26:3: What's the meaning of "kohen in those days"? Rashi says you only have the kohen in your time [you must choose a kohen who's your contemporary, regardless of his qualities]. However, [approaching the verse a bit differently] we need to understand first fruits. A Jew brings two or three dates in his basket [as an offering] and with these mere two dates he merits to say the proclamation [of thanks]. It is known that the tzaddik has the ability to raise the prayers to Hashem and through the tzaddik everything can be raised, and therefore the Torah commands the Jew to come before the kohen so that the tzaddik of the generation [the kohen] will elevate it. And it says that the kohen will take the basket from his hands (and, in Hebrew, "basket" is an acronym for "tune, vowel, letter," which corresponds to prayer), and it says you will place a basket before alter of Hashem so that the kohen will raise your offering and prayer to Hashem. The Torah continues with "you will proclaim and say" (ibid 26:5). "You will proclaim" [can be homiletically understood as] even though at times your were low and couldn't pray and learn [the relationship between the "proclaim" and feeling low:] ("proclaim," in Hebrew, is related to the word "poor"), and, although you are poor in Torah and prayer, you should continue. "...and say" (ibid 26:5) [can be homiletically understood as] you bring your learn and pray before Hashem, even though you bring "little of fruit", a few mere two dates, and it didn't ascend upwards: nevertheless, the tzaddik of generation will lift it [the prayer and Torah learning] all up.

Deuteronomy 26,17. “this day you have guaranteed that ‎the Lord will forever be your G’d;” as a general rule the ‎largesse dispensed by G’d for mankind is known as ‎דבור‎, as we ‎know from psalms 33,6: ‎בדבר ה' שמים נעשו וברוח פיו כל צבאם‎, “by ‎the word of G’d the heavens were made and by the breath of His ‎mouth all their host.” Whenever the Jewish people are on a ‎spiritually lofty plateau, it is as if they cause G’d to dispense His ‎largesse for them, whereas if, G’d forbid, they have fallen from ‎that level the Talmud (Gittin 56) likens them to Exodus ‎‎15,11 ‎מי כמך באלם ה'‏‎, which according to the Talmud should be ‎read as ‎מי כמך באלמים‎, “who is like You amongst the “dumb, i.e. ‎silent ones, O Lord?”
‎[The Talmud arrives at this interpretation because the ‎word ‎אלים‎ is written defectively, without the letter ‎י‎ which would ‎indicate the plural mode, Ed.]
This is the allusion in ‎our verse where the Torah speaks –in a complimentary fashion- ‎of Israel as causing G’d to “speak,” i.e. dispense His largesse. ‎Moses adds the word ‎היום‎, “this day,” to indicate that as far as ‎Israel’s status is concerned, each day is viewed as a separate unit, ‎so that they can be credited with their spiritual accomplishments ‎anew each day.‎

Deuteronomy 29:9: It appears to me to say the following about this verse: it says earlier in the Torah [in the previous chapter] that "...until this day, Hashem did not give you a heart to know, ear to hear, eye to see" [Deuteronomy 29:3]. [This means that] the entire service of Moshe Rabbeinu was for the Jewish people to hear all mitzvot from his mouth; his intent was to imbue their hearts with the power of holiness of Hashem with his holy words. The Shechina would speak from his throat, and the goal was that the Jewish people would not be able to transgress anything in the Torah. It says in the Torah, "just like snow comes from heaven and never returns... so, too, My words will not return empty-handed [Isaiah 55:10]. This was the level that Moshe spoke [to Hashem], and Hashem answered him [directly] with a voice and He wanted to place a holiness within him so that [listening to Moshe's words would] be equal to hearing them from Hashem. This is the meaning of the previous verse, "Hashem did not give you a heart to know...": The Jewish people were lifted up to a very lofty level after 4o years [of being in the desert], and it says "...on this day, you've become a people for G-d" [Deuteronomy 27:9]. [This means that] at the end [of the Jewish people's journey], when Moshe Rabbainu would speak, the experience was that of Mount Sinai (--of G-d speaking--) and thus the Torah would never be removed from their mouth. This is also explains the verse: "I heard the voice of my G-d and did according to all that was commanded me" [Deuteronomy 26:14]. "I heard to voice..." means that I did what G-d commanded and I'm listening now just like I did at Mount Sinai; I did all that I'm commanded and I haven't missed anything. [Moses] successfully elevated you so that you can stand before Hashem without any separation. Moshe Rabbainu expresses this covenant with everyone, not just the generation of the desert [Deuteronomy 29:14]. In the future of the generation, the tzaddik of the generation will also be speaking. This is [literally as if] Moshe Rabbainu [is speaking to you], which, [in turn, is as if] you're hearing it from G-d. As it says in the original verse, all will stand before G-d [meaning] in every future generation through the tzaddik.

Deuteronomy 26,18. “and Hashem on His part ‎has guaranteed you this day to be His treasured people, as He ‎had said to you.” The next verse spells out the result of G’d ‎having avouched the Jewish people, i.e. ‎ולתתך עליון על כל הגוים ‏אשר עשה לתהלה לשם ולתפארת‎, “and to make you high above ‎all the other nations that He has made in praise, in name, and ‎in glory;”‎
In trying to explain this verse we are stymied by the fact that ‎the word: ‎לשם‎ does not precede the words: ‎לתהלה ולתפארת‎.
This apparent anomaly is explained with the help of the ‎statement in the Talmud Sanhedrin 99 that repentant ‎sinners occupy a spiritual plateau that is higher than that of the ‎natural born righteous people, who have never sinned. It is ‎explained additionally by a statement in the Talmud Yuma 86 that ‎the effect of repentance is so great that erstwhile sins may be ‎converted retroactively into being accounted as meritorious ‎deeds.‎
G’d’s servants may be divided into two distinct categories. ‎One category has a mental image of G’d and what He stands for in ‎front of him at all times, whereas the second category arouses ‎itself from time to time in order to summon up such an image of ‎G’d’s Majesty, which in turn impresses upon him the duty to ‎serve Him as befits a king. This latter type of individual does not ‎present the Creator with a list of personal requests, however. He ‎is content to be able to serve his Master the King of Kings, in fact ‎he regards it as a privilege. This latter type of individual requests ‎only that he be able to continue to serve the Lord, and while so ‎engaged he shuts out any thoughts pertaining to his daily ‎routine, pursuit of a livelihood, etc. He places his entire person at ‎the service of the Lord. It is this type of individual that the ‎psalmist in psalms 102,1 speaks of when he commences with the ‎words: ‎תפלה לעני כי יעטוף‎, “a prayer of the lowly man when he is ‎faint, etc.” When such a person, notwithstanding the fact that he ‎has urgent duties to attend to, duties that do not allow him the ‎luxury of putting them on hold, offers his entire being in the ‎service of the Lord, this is something that causes G’d to ‎experience a great deal of pleasurable satisfaction. He reacts by ‎saying: “look at this human being, who, although guilty of ‎numerous sins in the past, has pulled himself together in order to ‎serve Me;” he deserves that even his prior sins be converted to ‎merits,” as it was the recognition of the futility of his former ‎sinful lifestyle that eventually caused him to become a penitent. ‎Someone raised in a devout family, who had accepted his family’s ‎devoutness as something that did not need to be questioned, ‎could not have entertained the kind of thoughts that went ‎through the mind of the repentant sinner before he decided to ‎turn over an entirely new leaf.‎
When G’d looks down on the Jewish people and compares ‎them to the gentile nations, and He sees how none of them serve ‎Him, He naturally glorifies in the Jewish people, considering the ‎rest of mankind a bunch of fools by comparison.

And you will remember Ad-nai your God, who is the Giver of your strength to do valor. It is a main principle to remember the giver of anything. And as we find regarding the tithes (Deut. 26:13) "I did not transgress Your command and I did not forget" and in the Gemara we read "I did not transgress not blessing You and I did not forget to mention Your name over the produce" (Brachot 40b). And even regarding the words of Torah, if a person did not remember to say "Giver of the Torah" one's wisdom does not amount to anything. And therefore the Holy Blessed One set it so that the Human cannot exist without food, so the Human will lack something, and your creations will take great effort, and you will remember the One who brings about the Flow - and this is the level of Israel: they remember the One who brings about the Flow constantly. And through this they receive the inner energy of food, since in truth every thing has a specific quality, such as "wine that gladdens the heart of people" (Ps. 104:15) etc, and dates that make worry go away , as it is written in the Gemara (Ketubot 10b). And the opposite we also find in the Gemara, such as that the flour of barley is hard on the intestines (Brachot 36a), and so too the five grains there is a depth that precisely those five grains give strength and power to humans, and this is why the minimal amount is a olive-size. And regarding oil too, it indicates that "the beginning of wisdom is the awe of God" (Tzidkat HaTzadik 147:1) - and in this it is all the idea that a person must not say "my strength and my power brought me all this", one should constantly remember that "from all that comes from the mouth of God does a person live" (Deut. 8:3), that the essence of existence is what comes from the mouth of God, which is found in the essence of all things , and from this one should bless so that strength and force will flow from what one brought inside oneself, so that one will be able to serve God with that strength, as it is written [wisdom says] "for through me your days will increase, and years be added to your life. " (Proverbs 9:11)

Still another aspect of the opening line of our Parshah. ‎When evaluating happenings on this earth we always proceed ‎from the premise that all G’d does or allows to happen, is meant ‎for the good, even though on occasion it takes a while to realize ‎that what started as apparently a dreadful event, will ultimately ‎be realized to have been the beginning of something good. ‎‎[According to the formula of Rabbi Nachum ish gam ‎zu.
When we ask G’d in psalms 85,8 ‎הראנו ה' חסדך וישעך תתן לנו‎, ‎‎“show us, O Lord, Your kindness grant us Your deliverance,” ‎these words spring from our conviction that, of course, what G’d ‎has in mind is for our own good. Our prayer is to be granted to ‎live long enough to see this confirmed with our own eyes. The ‎word ‎לאמור‎ which we had questioned at the outset, is to be ‎understood as in Deuteronomy 26,17 and 18 ‎האמרת‎ and ‎האמירך‎, ‎where these words are expressions of love.
Moses prays to be ‎granted to see with his own eyes this expression of G’d’s love.‎

Still another aspect of the opening line of our Parshah. ‎When evaluating happenings on this earth we always proceed ‎from the premise that all G’d does or allows to happen, is meant ‎for the good, even though on occasion it takes a while to realize ‎that what started as apparently a dreadful event, will ultimately ‎be realized to have been the beginning of something good. ‎‎[According to the formula of Rabbi Nachum ish gam ‎zu.
When we ask G’d in psalms 85,8 ‎הראנו ה' חסדך וישעך תתן לנו‎, ‎‎“show us, O Lord, Your kindness grant us Your deliverance,” ‎these words spring from our conviction that, of course, what G’d ‎has in mind is for our own good. Our prayer is to be granted to ‎live long enough to see this confirmed with our own eyes. The ‎word ‎לאמור‎ which we had questioned at the outset, is to be ‎understood as in Deuteronomy 26,17 and 18 ‎האמרת‎ and ‎האמירך‎, ‎where these words are expressions of love.
Moses prays to be ‎granted to see with his own eyes this expression of G’d’s love.‎

And this is what our sages of blessed memory said: whoever averts their eyes from tzedakah is as if they serve idols (Ketubot 68a), "avert eyes" specifically, since the essence of tzedakah is the aspect of eyes, to continue the Providence of God's eyes on us, as it is written regarding gifts to the poor "look down from Your holy abode, from heaven, and bless Your people Israel" (Deut. 26:15). This is because the essence of poverty is a continuation of the hurt to the Moon, which is the aspect of darkness, "and his eyes were weak of seeing" (Genesis 27:1), which is the aspect of decrease and concealment of Providence. This is because all income and wealth is the aspect of eyes, as it is written "what good is there to their owner, saving the beholding of them with his eyes" (Eccl. 5:10). And as it is written "The eyes of all wait upon You; and You give them their food in due season"(Ps. 145:15). This is because wealth is a continuation of the aspect of Left, as it is written "on her left is wealth and honor" (Prov. 3:16), and the left is the aspect of after creation, as it is explained in the preceding Torah. And every time that the left is not included in the right, God forbid, meaning, when it is not included in the entirety of creation, which is the aspect of left, before creation, which is the aspect of complete right, then obviously it is impossible to receive the Flow and income, given that we are far away from the root which is the One Who Makes All Live.