Chassidut sobre Deuteronômio 27:9

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.

1. This is why it is forbidden to eat before prayer. In the Zohar (Parshat Vayakhel 4, 215b) and in the writings this is very very strict, that even when one arises in the middle of the night it is forbidden to eat or drink until after the prayer. Anyone who eats and drinks then is thought of as a sinner and a diviner (soothsayer), G-d save us. See there. Do not be like those who burst forth now amidst the people to drink before prayer until it is, according to them, like something permitted, and they 'hang themselves on a big tree'. We find a few tzadikim that were very sick and drank before prayer, because they had to do that. And they were viewed as if they were monkeys (animals) before other people, and they fined themselves afterwards and filled their stomachs with Kaavi drinks before prayer until we find that they also ate a little before prayer. Woe to them! Woe to their souls! Because this is a very grave sin, as is brought in the words of our Rabbis of blessed memory (Berakhot 10b) and explained in detail in the Holy Zohar and the writings. We cannot compare ourselves to the great Tzadikim who had a different spirit upon them, and in detail they were (like) greatly sick. Also since most of the tzadikim did not act like this (i.e. did not have this custom) and our Holy Rabbi z"l told us that he never drank even water before prayer even though the Shulchan Aruch permitted one to drink water. Even so, he did not drink even water prior to prayer. Returning to our topic, because of what is explained above, we brought a little of the idea of the prohibition of eating and drinking prior to prayer, because it is brought in the Torah, as explained above, that the Tikun (rectification) of faith is through elevation of the sparks of speech, etc. One merits this through fasting, etc. Because of the lusting (craving) for food and drink the kelipot are strengthened. They are the aspect of the 'ministers of Pharaoh' and they draw down speech beneath the aspect of the straightening of the throat, and one is not able to speak a word before Hashem Yisbarach, etc. The rectification for this is fasting, for through starving oneself, through drawing down the water of the Hasidim to moisten the throat, one fulfill (Isaiah 58:1) "Cry with full throat, without restraint", etc. Through this, faith is fully rectified, etc., as is brought there well, see there. Therefore it is forbidden to eat and drink before prayer, because one has to starve himself before prayer, which is the aspect of fasting hours every day; one starves oneself and investigates (oneself) before prayer. Through this, one draws down the illumination from the aspect of fasting, to attach (oneself) to the holiness in order to bring out the speech from the throat. (This is) in order to adorn the holy faith that is renewed each morning, so one can merit the speech of perfect prayer. Because prayer is the aspect of faith, as is known, which is perfected by the rectification of speech. The essence of prayer is through speech specifically, and the wholeness of speech is through starving oneself with fasting, and breaking the lust for food, as explained above. Because of this, every Jew is required to fast and starve himself in any event before prayer, for then it is a major prohibition from the law to eat and drink, as explained above. Every day before prayer, one must starve himself to proceed in the aspect of fasting to rectify the speech of prayer, which is in the aspect of rectification and adorning faith, etc., as explained above, and as brought in the Torah as seen above, see there. Furthermore, because fasting that attaches to holiness - this is the aspect of the initial strength to which one's face turns at every time - to the beginning - to receive strength from the beginning, which is the essence of 'all beginnings are difficult' as is explained well in the Torah, as seen above. As is explained at the end there, that for the sake of this, one must make an effort to begin each moment anew, and to not have the service become routine for yourself. For the essence of the strength of service is according to the beginning, and therefore one must begin anew every time. Maybe his beginning was not a proper beginning. Therefore, he must begin now; and everyday, at every time, see there. Therefore each morning before prayer one must fast without food before prayer in order to bring forth the speech from the throat, etc, as explained above, by means of going back to the beginning, which is the aspect of attaching oneself to holiness. One must go back at every time to the first moment, as brought above, see there. This is necessary in the morning, because each morning one must begin to engage in the service of Hashem anew, in the aspect of (Lamentations 3:23) "They are renewed every morning", etc. As if one had never begun before at all. As our Rabbis of blessed memory said (Deutoronomy 6:6) "Which I command you today". Every single day it must seem new to you (Sifrei, there). And thus they expounded on the verse (Deutoronomy 27:9) "Silence! Hear, O Israel! Today you have become the people of the LORD your G-d", etc. For each day it should seem to you as if today you entered into the covenant (see the explanation of Rashi there). We find, that every day one must begin anew. Therefore it is forbidden to eat before prayer in the morning, for this is in the aspect of fasting. Through this one draws down the light of the initial strength; and through this one merits to begin each morning anew, as explained above.

Deuteronomy 27,9. “Moses and the priests, members ‎of the tribe of Levi, addressed all the Israelites, saying: ‘on ‎this day you have become a nation for the Lord your ‎G’d.’” Rashi, [keenly aware that this statement ‎after 40 years in the desert as G’d’s people, a people whom He had ‎redeemed from slavery in Egypt, must sound puzzling to the ‎reader, Ed.] understands the word ‎היום‎, “this day,” as a ‎reminder to the people that each and every day should be viewed ‎by each one of us as a new opportunity to become a servant of ‎the Lord, or to deepen that commitment. In fact, each breath we ‎draw presents us with new opportunities to do so. It is as if the ‎call from Sinai, several thousand years ago, still rings in our ears, ‎and we are invited to respond to it. This is why Moses continues ‎in verse 10 with the words: ‎ושמעת בקול ה' אלוקיך ועשית את מצותיו ‏ואת חקותיו אשר אנכי מצוך היום‎, “you shall hearken to the voice of ‎the Lord your G’d, and perform His commandments and His ‎statutes which I command you this day. [No new ‎commandments had been issued on this day. Ed.] The ‎thrust of the verse is that the commandments are to be as if you ‎had heard them on this day for the first time. You should feel as if ‎you had heard them at Mount Sinai.‎