The Bris Of The Tzibbur

At the end of the tochacha, the possuk says  אֵ֩לֶּה֩ דִבְרֵ֨י הַבְּרִ֜ית אֲֽשֶׁר־צִוָּ֧ה ה אֶת־מֹשֶׁ֗ה לִכְרֹ֛ת אֶת־בְּנֵ֥י יִשְׂרָאֵ֖ל בְּאֶ֣רֶץ מוֹאָ֑ב מִלְּבַ֣ד הַבְּרִ֔ית אֲשֶׁר־כָּרַ֥ת אִתָּ֖ם בְּחֹרֵֽב.  What is the nature of this bris?  In Netzavim it explains, הנסתרות לה' אלקינו וְהַנִּגְלֹ֞ת לָ֤ׄנׄוּׄ וּׄלְׄבָׄנֵ֙ׄיׄנׄוּ֙ׄ עַׄד־עוֹלָ֔ם לַעֲשׂ֕וֹת אֶת־כׇּל־דִּבְרֵ֖י הַתּוֹרָ֥ה הַזֹּֽאת 'יןבי Chazal explain teaches us the principle of arvus that one is responsible for the actions of other Jews.  In other words, the bris of חורב was an obligation on every individual to keep the Torah but the bris of ערבות מואב gives an obligation on the obligations of others as well.  This is why the tochacha in Ki Tavo is said in a singular form but the one is Bechukosai is said in the plural form.  Why the difference?  Because the first tochacha is said to every single individual but the second one is said to the totality of Klal Yisrael.

Why was this the time to have a bris on arvus?  Because it is only at Har Grizim and Har Eval, inside of Eretz Yisrael that Klal Yisrael become a single unit.  It requires Eretz Yisrael to join Klal Yisrael to be one body (see Rogatchover Sanhedrin 43b, teshuva 143, tefillah 2:17, Avnei Nezer 314.)  As Klal Yisrael enter the land they are no longer mere individuals but become a collective unit with responsibilities for the tzibbur at large (based upon Rav Hershel Schachter on the parsha, article from Rav Yitzchak Ginsburgh.) 

Rashi says that the obligation of bikkurim started only after the land was fully conquered and divided.  Why should those that where already harvesting fruits wait so long?  The Rebbe (Likutay Sichos volume 9) says since bikkurim has to be brought as an expression of ושמחת בכל הטוב, one's simcha can't be complete until every Jew has received their portion in the land.  In Eretz Yisrael every has their own portion of land, every one has their own mission but in in comes together as one unit.  If one part is missing, the portion of every individual is lacking as well. 

Grow Holiness

Berashis Rabbah (1:4) רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'.  Why is bikkurim a zechut to create the world?   The Sifrei says והיה כי תבוא אל הארץ . עשה מצוה האמורה בענין, שבשכרה תכנס לארץ.  The Achronim ask that bikkurim only applies after the land is settled so how can it be a zechut to merit Eretz Yisrael?  Furthermore, what does bikkurim have to do with getting Eretz Yisrael?  

The possuk in last week's parsha (24:5) says כי יקח איש אשה חדשה לא יצא בצבא ולא יעבר עליו לכל דבר נקי יהיה לביתו שנה אחת ושמח את אשתו אשר לקח.  The Baal HaTurim points out that the last letters of  נקי יהיה לביתו שנה spell out the name of Hashem. The baaleh remez say this is a hint to the idea that the first year of something should be designated completely for Hashem.  In other words, at the very onset of something new, when one is exited and most interested, that should be used to give it over to Hashem to show that the whole project is for Hashem.  That is the lesson of the bikkurim.  The first fruits, when the farmer is exited to see the fruits of his labor, that should be given to Hashem to indicate the entire harvest is to be used to do good things.  As the Toldot Yaakov Yosef puts it, ובדרך פרט, ראשית פרי אדמתך תביא בית ה' אלהיך, כי פרי אדמתך כולל הכל, כמ"ש (קהלת ג, כ) הכל הי' מן העפר, וכן דרשו חז"ל (עי' בר"ר ח, א) תוצא הארץ נפש חיה (בראשית א, כד) זה נפשו של אדם הראשון, יעו"ש, ומכל דבר תקח ראשית לה' אלהיך.  וכן בכל דבר בכל חושי אדם יהי' ראשית לה', הן בדיבור, תינוק המתחיל לדבר ילמדו תחלה לשון הקודש (דברים לג, ד) תורה צוה לנו (סוכה מב.). הן במעשה יום ביומו יהי' ראשית פרי האדם שילך לבית הכנסת קודם שיעסוק בעסקיו, והוא תועלת גדול לכמה דברים, שיוכל להתפלל בכוונה בלי מחשבה זרה וכיוצא בזה, מלבד מה שיצליח בעסקיו. וכן בשאר חושי האדם בראי' ובשמיעה ובהילוך ובמישוש, ישמע חכם ויוסיף לקח. גם במאכל [ו]משתה, ראשית ומובחר יתן לעני הגון, וכיוצא בכל דבר ודבר ימצא שיהי' ראשית לה', וזהו נקרא ביכורים.  

This is the intent of the Sifrei that שבשכרה תכנס לארץ.  In the merit of internalizing the message of the bikkurim that even one's mundane activities should be designated for Hashem Klal Yisrael will merit to enter Eretz Yisrael.  The advantage of E.Y. over the midbar was that the land is infused with kedusha and through keeping the mitzvot of the land Klal Yisrael tap into the kedusha of the land.  The ארץ, in one's דרך ארץ, to find kedusha in that is the message of bikkurim. 

This is what the Midrash mean the world was created for bikkurim.  The world was created שנתאוה הקדוש ברוך הוא להיות לו דירה בתחתונים.  In ones general activities that would seem to be devoid of kedusha, that is where one must bring the light of kedusha into it.  ולקחת מראשית כל פרי האדמה אשר תביא מארצך.  Says the אזנים לתורה, 

It is the work one does that one does in the field, all the sweat in the field becomes elevated when one brings bikkurim.  When one's physical labor is used for bikkurim, when one takes the fruits of one's labors and uses that for kedusha it is making a דירה בתחתונים (based upon Nesivos Shalom.) 

Opportunity Is Knocking

Hashem commanded Klal Yisrael to write the Torah on stones when they enter Eretz Yisrael, in seventy languages so that it should be legible and understandable by all the nations. The Gemara teaches (Sotah 35) that after Moshe Rabbeinu gave this directive and Yehoshua fulfilled it, the nations were able to read the entire Torah clearly, yet they didn’t take that opportunity — and for that, they were punished harshly by being barred from ever becoming, as a nation, the am Hashem.

Tosfos there notes that Hashem already offered the Torah to the nations before Mattan Torah and they refused it then, but we don’t find that they were punished as a result. Tosfos explains that initially, that offer wasn’t so tempting, because the Torah was not yet written, and comprehending it would require effort. But now the Torah was written, and as such it was offered to them on a silver platter, clear and easy to understand — yet they still didn’t take the opportunity. Therefore, they forfeited forever the possibility of becoming the am Hashem.

We see from here that if we utilize the opportunities that Hashem gives us, then we’ll get closer to Him, and all will be well. Conversely, if we squander an opportunity, there is a taanah against us in Shomayim (From the Mir parsha sheet by Harav Meir Tzvi Shpitzer Shlita.)

After bikkurim, Ki Savo moves on to tell us about the mitzvah of viduy maser.  The person announces in the fourth and seventh year of the shmittah cycle that he has properly taken care of his obligations of teruma and maaser.  The declaration after fulfilling the obligation of removing one's obligation is called viduy maaser.  The meforshim are troubled why it is called viduy when one does not confess, on the contrary one anounces how they have followed the mitzvot properly?  (See Sforno also cited in Tosfot Yom Tov Maaser Sheni 5:10.) 

Rav Solevetchik explains (Chamesh Derashot derush Brit Avot) that there are two aspects to viduy.  Besides the traditionally understood aspect of confessing one's wrongdoings and errors, one also has to focus on one's potential to do right.  The two go hand in hand.  There is no point of confessing one's sins unless one sees in themself the potential for change.  Viduy maaser is a time when one focuses on theur ability to do ככל אשר צויתני.  When one sees in themself the גדלות האדם, the potential to do things right, then one can see the שפלות האדם, the sins, misgivings and bad traits and focus on changing them.

Viduy is about recognizing one's potential and utilizing it.  What one is culpable for is for not using the talents and strengths with which G-d granted one to follow the ratzon Hashem.  The sin one must confess is for not using the opportunity G-d gave for one to be able to announce עשיתי ככל אשר צויתני.   

Name Change

The possuk in Zecharyah (14:9) says וְהָיָ֧ה י״י֛ לְמֶ֖לֶךְ עַל־כׇּל־הָאָ֑רֶץ בַּיּ֣וֹם הַה֗וּא יִהְיֶ֧ה י״י֛ אֶחָ֖ד וּשְׁמ֥וֹ אֶחָֽד.  The Arizal says that the possuk is telling us in the future שמו אחד means the name of Hashem will not be יקוק but יקיק.  He explains this according to the kabbalah of what the letters mean.  I would like to explain this idea in a different vein based upon Rabbenu Bechai.  At the end of Beshlach on the words כי יד על כס קה, the Bechai says that the יק in the name of Hashem is the middat hadin.  The וק is the middat harachamim to sweeten the din.  

The Kli Yakar in Ke Savo (27:12) cites this Bechai and uses it to explain why the tochacha starts with a ו and ends with a ה and why there are 11 אררורים mentioned.  The tochacha is wrapped in the letters of rachamim and the gematria of those letters make up the number of אררורים to demonstrate that even the curses are wrapped in rachamim.  

In light of this we can say now the name of Hashem is a mixture of din and rachamim because the world can't exist with just din.  However, in the future days, when the world will be perfected things will go back to the "original plan" and there will only be middat hadin.

Prayer, Teshuva And Bikkurim

The Gra Ke Sesa (33:7) says אבל במ' יום האחרונים לא עשה אלא התנפל עליהם וע"כ ניתקן אלו המ' יום לתחנונים וביה"כ נתרצה השי"ת להם.  Just as during the days of Elul through Yom Kippur Moshe davened for forgiveness for Klal Yisrael , so too for all generations this time is designated as a time when prayer is more readily accepted.  What is the nature of this special time of prayer and why by dint of Moshe davening does it become a time designated for prayer?

The Tanchuma at the beginning of the parsha says that tefillah was enacted in place of one bringing bikkurim to the Mikdash.  What does prayer have to do with bikkurim?  The Midrash in the beginning of Nitzavim opens with halachot of prayer.  What does that have to do with אתם ניצבים, the bris with Hashem?

The Rambam Teshuva (2:6) says אַף עַל פִּי שֶׁהַתְּשׁוּבָה וְהַצְּעָקָה יָפָה לָעוֹלָם. בַּעֲשָׂרָה הַיָּמִים שֶׁבֵּין רֹאשׁ הַשָּׁנָה וְיוֹם הַכִּפּוּרִים הִיא יָפָה בְּיוֹתֵר וּמִתְקַבֶּלֶת הִיא מִיָּד שֶׁנֶּאֱמַר (ישעיה נה ו) דִּרְשׁוּ ה' בְּהִמָּצְאוֹ.  The Kesef Mishne cites the source of the Rambam is from Rosh Hashana (18a) where the Gemarah says דִּרְשׁוּ ה' בְּהִמָּצְאוֹ when is המצאו?  During the 10 days of repentance.  The Gemarah is talking about tefillah but the Rambam extends this special time to the process teshuva as well.  How does he know to apply it to teshuva as well? 

What we see from the Rambam that there is a link between tefillah and teshuva.  What is the common denominator between the two?  The Rambam Tefillah (4:16) says one should view himself as standing before Hashem when praying, "וְיִרְאֶה עַצְמוֹ כְּאִלּוּ הוּא עוֹמֵד לִפְנֵי הַשְּׁכִינָה."  He writes a similar definition regarding teshuva in Teshuva (7:6) "גְּדוֹלָה תְּשׁוּבָה שֶׁמְּקָרֶבֶת אֶת הָאָדָם לַשְּׁכִינָה,"by doing teshuva one becomes closer to Hashem.  This explains why bikkurim is connected to prayer as well for when one brings bikkurim they make their declaration 'לפני ה, standing before Hashem (based upon Noam Siach of Rav Shneur Kotler.)  Why are these three mitzvot considered before Hashem? 

It is well known that one of the yesodot of the mitzvah of bikkurim is hakarat hatov for all that Hashem has given a person. To properly recognize the good Hashem has done one does not suffice with a quick thank you for the new harvest but traces it back to the beginning, ארמי אובד אבי.  It is known from Rav Hutner that the words מודה, admitting and הודאה, thanks are connected for when one thanks someone else they are admitting they need them.  When one has hakarat hatov to Hashem it is admitting that one's success all stems from Hashem.  That is what it means to be standing before Hashem.  It is when one recognizes that everything in their life is owed to Hashem. 

The pessukim in לדוד ה אורי say בְּ֝זֹ֗את אֲנִ֣י בוֹטֵֽחַ אַחַ֤ת׀ שָׁאַ֣לְתִּי מֵֽאֵת־י״י֮ אוֹתָ֢הּ אֲבַ֫קֵּ֥שׁ שִׁבְתִּ֣י בְּבֵית־י֭״י כׇּל־יְמֵ֣י חַיַּ֑י.  What does the bitachon have to do with the asking Hashem to sit בבית ה?  The Sfas Emes Acharei (5654) says that when one has full bitachon and recognizes everything is from Hashem, one no longer will ask personal requests, instead their entire request will be to be further connected to Hashem.  "אם האדם זוכה לאמונה ובטחון כראוי אז לבו בטוח כי כל הנהגה שלו מהקב"ה. והכל הוא כפי הטוב ונצרך לו ע"צ היותר טוב מכל הטובות שבעולם. כמו שביאר בס' חובת הלבבות באר היטב. ואז אחת שאלתי ופונה לבו מכל דבר."  When one recognizes that that everything is just another manifestation of a form their connection to Hashem, then the only request is to be able to further connect to Hashem.  The  Midrash Acharei Mos (21:1) connects the words of בזאת יבא אהרו אל הקודש to the words we say in לדוד ה אורי of בזאת אני בוטח.  In light of his explanation, the Sfas Emes continues that the Midrash is telling us that Aharon is limited to a specific time to come to the kodesh but when one davens in the above manner, וַאֲנִ֤י תְפִלָּֽתִי־לְךָ֨׀ י״י֡ עֵ֤ת רָצ֗וֹן, a person creates a עת רצון through their tefillot and is welcome at all times, כל ימי חיי.  

When one davens to Hashem with this meaning, they are throwing their dependence on Hashem.  Such a tefillah is עוֹמֵד לִפְנֵי הַשְּׁכִינָה.  In the same vein is the process of teshuva where one carves away the sins that have separated one from acknowledging their dependence on Hashem and one realigns themselves before Him.  

That is why the time of Elul is a time of prayer.  To facilitate proper teshuva one must reestablish the link with Hashem.  By praying, תפילה מלשון התופל כלי חרס, one is able to realign to be עוֹמֵד לִפְנֵי הַשְּׁכִינָה and that will lead to being 'שב אל ה.

Sheep, Curses And 98

Why are there specifically 98 curses in the parsha?  The mefarshim point out that it is double the number of curses in Bechukosai, which has 49.  Why are there double the number of curses in this week's parsha?  

The Kli Yakar says that the difference is that this week's parsha is after the bris of arvut at Har Grizim and Aval and therefore everyone is responsible not just for their own actions but for that of their neighbor as well.  Therefore, the curses are doubled as well.  But why is 49 the number of curses in Bechukosai?  Just as there are 49 gates of purity, there are 49 of impurity which can put a person in cursed territory. 

Rashi Pinchas (29:18) says the 98 sheep offered on Sukkot are to nullify the 98 curses in the parsha.  Why is it the sheep that nullify the curses?  The Shem MiShmuel Sukkot (5678) explains the curses come אשר לא עבדת בשמחה, from a lack of joy.  He cites Rashi (28:19) who says the sheep correspond to Yaakov.  Yaakov is the Av mentioned with joy רנו ליעקב שמחה (Yirmiyahu 31:6) and Yaakov is the holiday associated with Sukkot, the holiday of joy, therefore it nullifies the power of the curses.  Also, I saw noted that the number of curses, 98+49 add to 147, the years of Yaakov's life.  

Why are sheep associated with Yaakov?  The Alter Rebbe says that sheep correspond to רחמים as can be seen that the sound of a sheep arouses feelings of compassion within a person.  That is why we blow a shofar from the sheep family to arouse compassion upon ourselves.  The middah of Yaakov is that of רחמים and that is why he is related to sheep.  This miidah of רחמים is directly related to nullifying the curses.  As noted already, the curses come because of a lack of simcha.  How can the Torah expect simcha if only לישרי לב שמחה, only tzaddikim have simcha?  There are two levels of simcha.  The tzaddikim level is to do mitzvot out of joy just for the sake of Hashem.  The regular joe simcha is from feeling רחמנות on himself and realizing that it is best for one's self to cleave to Hashem, the Lifeforce of the world (see here.)  Therefore ,it is the middah of Yaakov, personified through the sheep that nullify the curses. 

Truth Be Told

The Chinuch mitzva #91 says the root of mitzvat bikkurim is משרשי המצוה, כדי להעלות דבר השם יתברך על ראש שמחתנו, ונזכר ונדע כי מאתו ברוך הוא יגיעו לנו כל הברכות בעולם. על כן נצטוינו להביא למשרתי ביתו ראשית הפרי המתבשל באילנות ומתוך הזכירה וקבלת מלכותו והודאתנו לפניו, כי הפרות ויתר כל הטובה מאתו יבאו, נהיה ראוים לברכה ויתברכו פרותינו.  It is from the roots of the commandment [that it is] in order to put the word of God, may He be blessed, 'at the top of our joy,' and that we remember and we know that it is from Him, blessed be He, that all of the blessings of the world come to us. Therefore, we were commanded to bring the first fruit that ripens in the trees to those that serve His house. And through the remembering and the acceptance of His kingdom and our thanking in front of Him that the fruits and the rest of all of the good comes from Him, we will be fit for blessing and our fruits will be blessed (citation and translation from Sefaria.)

According to the explanation of the Chinuch the reading of the parsha is to accept that the fruits are a blessing of Hashem.  If so, everyone should read the parsha, why are there those that bring the bikkurim but do not read the parsha as delineated in the beginning of Tractate Bikkurim?

The Chinuch in mitzvah #606 says about those that don't read the parsha ומן הענין הזה יש לנו ללמוד בתפלותינו ותחנונינו לפני השם ברוך הוא, לדקדק מאד ולהזהר בלשון, שלא לומר דבר לפני השם כי אם בדקדוק גדול, וזכור זה בני ושמרהו.  More important than instilling in one's self the acknowledgment of G-d's giving of the produce is to speak to Him truthfully.  [The idea that bikkurim is accompanied by prayer is clear in the Tanchuma of the beginning of the parsha and in the Rambam Sefer Hamitzvot #132.]  The principle of being exact in prayer over rides any other lesson that may be strengthened by one reading the parsha of the bikkurim.  

Teruma Of Bikkurim

 Rashi in Mishpatim (23:19) says that shemittah has an obligation of bikkurim.  The Mizrach notes that in some texts the Rashi does not appear.  The Maharal there also says it must be incorrect for the land is hefker in a shemmitah year.  The Minchas Chinuch (91:1) asks that just as the Gemorah Bechorot (12b) says an animal of kedushat shemittah is not obligated in bechor because parts of it must be offered on the mizbaoch and things with kedushat shemittah must be eaten.  Similarly, terumah will be burnt if it becomes tamah so it should not be obligated in bikkurim? 

The Torat Zeraim brings from the Briskor Rav that there are two components to the obligation of bikkurim.  One is that it is bikkurim.  He says it is also obligated because it is ראשית like terumah is called ראשית and he brings proofs to this idea. Says the Torat Zeraiaim, bikkurim that become tamah are burnt because of the terumah aspect of the bikkurim.  However, bikkurim themselves would not require burning.  Therefore, the kedusha of shemittah and bikkurim are not contradictory and there can be bikkurim in shemittah. 

We see that the being the first, the beginning is מחייב kedusha.  All beginnings must be solidified with kedusha in order to get things off on the right foot.  

See more about this here. 

Your Language

בעבר הירדן בארץ מואב הואיל משה באר את התורה הזאת לאמרץ  Rashi says באר את התורה - בשבעים לשון פירשה להם.  Why the need to explain in 70 languages? Some say for those in Klal Yisroel that didn't understand lashon hakodesh so well.  Some say for the other nations.  We can also explain the 70 languages represent the 70 facets to understand Torah.  There is not one understanding to the Torah.  There are many views.  The 70 languages represents that everyone must find the language of Torah that talks to them. Just as their are different languages that certain groups of people understand, so too there are different Torah languages and one must learn Torah in the dialect they can understand (based upon Torat Nefesh.)  

The Blessings Of Curses

 Shabbos (88b) תָּנוּ רַבָּנַן: עֲלוּבִין וְאֵינָן עוֹלְבִין, שׁוֹמְעִין חֶרְפָּתָן וְאֵינָן מְשִׁיבִין, עוֹשִׂין מֵאַהֲבָה וּשְׂמֵחִין בְּיִסּוּרִין — עֲלֵיהֶן הַכָּתוּב אוֹמֵר: וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ.  Why does the Gemorah and the possuk compare such a person to the sun out in its strength? 

The possuk (Tehillim 94:12) says אשרי הגבר אשר תיסרנו קא.  Why does the possuk use only two letters to make up the name of G-d instead of the usual four?  The kabbilists say that the first two letters of the name of Hashem represent the hidden worlds, עלמא דאיתכסיא while the last two letters represent that which we see and comprehend, עלמא דאיתגליא.  The Tanya (Ch. 26) explains that יסורין are a word of a revelation of עלמא דאיתכסיא and that is why the possuk uses the first two letters of the name of Hashem to describe those that are stricken by יסורין.  What does this mean?  I believe the explanation is with a yesod touched on in the past that everything that Hashem gives is good מפי עליון לא תצא רעות.  The issue is if a person is able to accept and contain that השפעה which Hashem is giving.  If one does not have the capability to hold it then it becomes a destructive force for the individual.  It is like nuclear energy that when it is harnessed can illuminate cities but when unleashed can destroy cities.  When one is subject to יסורין it is not a destructive force that comes and knocks out the person, rather it is tremendous חסד that Hashem sends forth and the person is not able to retain it so it becomes destructive. 

The Gemorah in Avodah Zarah (3b) says אמר רבי שמעון בן לקיש אין גיהנם לעתיד לבא אלא הקדוש ברוך הוא מוציא חמה מנרתיקה ומקדיר רשעים נידונין בה וצדיקים מתרפאין.  Chassidus explains (the basis is in the Or Torah of the Maggid siman 248, see here) that the חמה refers to the גילוי of Hashem.  Through the existence of this world the possuk says שמש ומגן ה' אלקים.  There is a shield over the revelation of the name of הויה, of the שמש by the teva, the hanhaga of אלקים. In the days of the future, the world will be purified.  In that pure state, Hashem will remove the shield and the עלמא דאיתכסיא will be revealed and the shower of chesed will be available to the tzaddikim that can receive it.  Says the Tanya, that is the peshat in the Gemorah in Shabbos.  Those that experienced the revelation of the עלמא דאיתכסיא in this world in a negative manner will merit to bathe in its glory in the future when they are able to contain the great light.   

That is the peshat of the story cited in Hayom Tom Elul 17.  "The Alter Rebbe himself was the regular Torah-reader. Once he was away from Lyozna on the Shabbat of parsha Tavo, and the Mitteler Rebbe, then not yet Bar Mitzva, heard the Torah-reading from another. His anguish at the curses in the tochacha (section of admonition) caused him so much heartache, that on Yom Kippur. the Alter Rebbe doubted whether his son would be able to fast.  When they asked the Mitteler Rebbe - "Don't you hear this parsha every year?"  He replied, "When Father reads, one hears no curses."  This is the message of the תוכחה.  It is not a reading of terrible curses.  It is a reading of tremendous berachot but only if one is able to see them. 

Thanks For The Curse

The Sforno (27:7) says ושמחת לפני ה׳ אלהיך – על שתכנס אז עמו לברית בהר גרזים ובהר עיבל. We see from the Sforno that one had to be thankful for the curses of הר עיבל as well.  Why should we be thankful for the curses?  It is interesting that Klal Yisroel offered a korban not on Har Grizim, where the berachos were given, but on Har Avel, the place of the curses (27:4-5.) Wouldn't it make more sense to offer a korban on the mountain of the brachos (see Rav Hirsch and Rav Moshe)?

The point is that the klallos of the Torah aren't a negative, they are another form of beracha.  On a simple level the klallos are necessary to bring a person to repent and therefore are imperative to direct a person in the proper direction.  It is worthy of thanks for the klallos just as much as the berachosi.  Indeed, it may be more apropos to offer a korban on the place of the curses in order to recognize the beracha in it.  On a deeper level, the klallos aren't inherintly evil.. It is a blast a spiritual energy that ends up in a curse in the recipient isn't ready for it.  It damages as a bright light will blind a person, the deficiency is in the person's eyes.  In this vein, the berachot themselves may be a beracho. As it says in this week's Yom Yom for 17 Elul, רבינו הזקן הי-ה בעצמו הקורא בתורה. פעם אחת לא הי-ה בליאזנא ש"פ [שבת פרשת] תבא, ושמע אדמו"ר [אדוננו מורנו ורבנו] האמצעי - והוא עודנו נער קודם הבר מצוה - הקריאה מאחר. העגמת נפש מהקללות שבתוכחה הביאתו לכאב לב, עד שביוהכ"פ [שביום הכפורים] נסתפק רבינו הזקן אם יוכל להתענות. כששאלו את אדמו"ר [אדוננו מורנו ורבנו] האמצעי הרי בכל שנה קורים פרשה זו, ענה: כשאבא קורא "הערט זיך ניט קיין קללות".

Wake Up

In the tochacha of this week's parsha it says (28:28)  יַכְּכָ֣ה י״י֔ בְּשִׁגָּע֖וֹן וּבְעִוָּר֑וֹן וּבְתִמְה֖וֹן לֵבָֽב.  Rashi explains תמהון לבב – אטום הלב, אישטורדישון.  Simple peshat would mean that the person's heart is clogged.  The translation of the laaz word renders it to mean a state of sleep.  The person has no feeling like one that is asleep oblivious to their surroundings. is no feeling .  However, Rav Wolbe (volume 2 יראה) points out that Rashi in the second possuk of Chumash uses the same word to describe what is בהו.  Rashi says תהו – אשטורדישון בלעז.  Was the world asleep?  The עולם is a great העלמה. The world conceals the existence of G-d behind all of it.  That is what תהו  is.  As Rav Wolbe puts it the world received a tranquilizer to hide the impression of G-d in it.  That is what the תמהון לבב is.  It is to be absorbed and lulled into the falsity that the world is G-dless. That is the meaning of the final על חטא that we recite on Yom Kipput; שחטאנו לפניך בתמהון לבב.  The final על חטא, the kicker of all of them is to be under the influence of the העלמה of the world. 
The Rambam (Teshuva 3:4) says אע"פ שתקיעת שופר בראש השנה גזירת הכתוב, רמז יש בו, כלומר עורו ישינים משנתכם ונרדמים הקיצו מתרדמתכם וחפשו במעשיכם וחזרו בתשובה וזכרו בוראכם. אלו השוכחים את האמת בהבלי הזמן, ושוגים כל שנתם בהבל וריק אשר לא יועיל ולא יציל, הביטו לנפשותיכם והטיבו דרכיכם ומעלליכם. ויעזוב כל אחד מכם דרכו הרעה, ומחשבתו אשר לא טובה. לפיכך צריך כל אדם שיראה עצמו כל השנה כולה כאילו חציו זכאי וחציו חייב. וכן כל העולם חציו זכאי וחציו חייב.  What is the לפיכך?  It is only after the shofar awakens one from the slumber of the תמהון לבב that one can even have the capacity to have such a recognition.

What Vidduy

The meforshim ask why is vidduy maaser called a vidduy, the person does the opposite of vidduy, he declares that he fulfilled all the mitzvot and obligations?  The Malbim in Vayikra (5:5) explains the word vidduy means גדר הוידוי הוא הפך הכפירה וההכחשה, והוא שמפרסם בפירוש דבר שטבע בני אדם להעלימהו.  
The Rambam Sefer Mitzvot #131 says להתוודות וידוי מעשר, שנאמר: "ואמרת לפני ה' אלוהיך ביערתי הקודש" (דברים כו,יג).  He doesn't mention the act of biur masser as the mitzvah, only the vidduy.  He repeats this understanding in in the Laws of Maaser Sheni Ch. 11  מִצְוַת עֲשֵׂה לְהִתְוַדּוֹת לִפְני ה' אַחַר שֶׁמּוֹצִיאִין כָּל הַמַּתָּנוֹת שֶׁבְּזֶרַע הָאָרֶץ וְזֶהוּ הַנִּקְרָא וִדּוּי מַעֲשֵׂר:  Similarly in the beginning of the Laws of Teshuva the Rambam calls the mitzvah of teshuva the vidduy.  Why?  Because it is the vidduy that demonstrates the action is done with complete intent.  By pronouncing out loud the vidduy of biur masser and one's regret of sins that proves that the biur masser and the teshuva is done properly (see Binyan Av volume 2 #47.)

Following G-d

וְשָׁ֣מַרְתָּ֔ אֶת־מִצְוֺ֖ת י״י֣ אֱלֹקיךָ לָלֶ֥כֶת בִּדְרָכָ֖יו וּלְיִרְאָ֥ה אֹתֽוֹ- ח:ו

וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה י״י֣ אֱלֹקיךָ מֵעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָ֠ה אֶת־י״י֨ אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכׇל־דְּרָכָיו֙ וּלְאַהֲבָ֣ה אֹת֔ו- י:יב

לְאַהֲבָ֞ה אֶת־י״י֧ אֱלֹקיכֶ֛ם לָלֶ֥כֶת בְּכׇל־דְּרָכָ֖יו וּלְדׇבְקָה־בֽוֹ - יא:כב

Why in the fist possuk does לָלֶ֥כֶת בִּדְרָכָ֖יו precede יראה, in the second one it comes after יראה before אהבה and in the third possuk it comes even after אהבה before לדבקה בו?  The Chofetz Chayim (footnote end of intro. to  אהבת חסד,) explains that when ever one moves to a higher level it must be preceded by הליכה בדרכיו.

The Rambam (Deos 1:5-6) says  וּמְצֻוִּין אָנוּ לָלֶכֶת בַּדְּרָכִים הָאֵלּוּ הַבֵּינוֹנִים וְהֵם הַדְּרָכִים הַטּוֹבִים וְהַיְשָׁרִים שֶׁנֶּאֱמַר (דברים כח ט) "וְהָלַכְתָּ בִּדְרָכָיו": כָּךְ לָמְדוּ בְּפֵרוּשׁ מִצְוָה זוֹ. מַה הוּא נִקְרָא חַנּוּן אַף אַתָּה הֱיֵה חַנּוּן. מַה הוּא נִקְרָא רַחוּם אַף אַתָּה הֱיֵה רַחוּם. מַה הוּא נִקְרָא קָדוֹשׁ אַף אַתָּה הֱיֵה קָדוֹשׁ. וְעַל דֶּרֶךְ זוֹ קָרְאוּ הַנְּבִיאִים לָאֵל בְּכָל אוֹתָן הַכִּנּוּיִין אֶרֶךְ אַפַּיִם וְרַב חֶסֶד צַדִּיק וְיָשָׁר תָּמִים גִּבּוֹר וְחָזָק וְכַיּוֹצֵא בָּהֶן. לְהוֹדִיעַ שֶׁהֵן דְּרָכִים טוֹבִים וִישָׁרִים וְחַיָּב אָדָם לְהַנְהִיג עַצְמוֹ בָּהֶן וּלְהִדַּמּוֹת אֵלָיו כְּפִי כֹּחוֹ:  Many commentators on the Rambam point you to Shabbos 133b for the source.  However, that is only the basic idea but there אבא שאול derives it from זה קלי ואנוהו.  However, the Rambam is understanding that is the commandment of וְהָלַכְתָּ בִּדְרָכָיו as stated in the Sifri in this week's parsha 11:12 on the words לָלֶכֶת בְּכָל-דְּרָכָיו.   This is clear from the Rambam in Sefer Hamitzvot #8 where he writes היא שצונו להדמות בו יתעלה כפי היכולת, והוא אמרו "והלכת בדרכיו" (דברים כח, ט). וכבר נכפל זה הצווי ואמר "ללכת בכל דרכיו" (דברים יא, כב) ובא בפירוש (ספרי על דברים, יא כב) "מה הקב"ה נקרא חנון, אף אתה היה חנון; מה הקב"ה נקרא רחום, אף אתה היה רחום; מה הקב"ה נקרא חסיד, אף אתה היה חסיד"
[The Avi Ezri asks how can the Rambam say part of the commandment is to be קדש like Hashem if the Midrash at the beginning of Kedoshim says we can't be קדש like Hashem.  The answer seems obvious, the midrash means our kedusha can't equal the level of Hashem's.  However, the commandment here is to come as close as we can to Hashem's middos.  No one can claim to be as רחום as Hashem, but we are to emulate this as best as possible.  I think that is what he answers too.]
How can the Rambam conclude law 5 by saying that the mitzvah leads to being in the middle path if he continues into law 6 saying that the mitzvah is doing actions similar to Hashem?
The son of the Rambam was asked what is the novelty of this mitzvah any more than ואהבת לרעך כמוך?  The Lubavitcher Rebbe (Likutay Sichos volume 34 sicha 2 on Ki Savo) says the answer lies in the words of the Rambam "היא שצונו להדמות בו יתעלה כפי היכולת".  The mitzvah is to do the actions with intent to follow in the middot of Hashem.  In the words of the Rebbe, והיינו ש"והלכת בדרכיו" אינו ציווי הבא לחייב את האדם על ההנהגה (בפועל) ברחמים וחנינה וכיו"ב, כ"א הוא ציווי על ההתדמות — "להדמות בו יתעלה כפי היכולת", שהתנהגותו ב­רחמים וחנינה כוונתה ומטרתה היא להתדמות לבורא (אלא שבדרך ממילא באה ההנהגה בפועל). ונמצא, שמצוה זו היא מחובת ה­לבבות, שכוונת האדם בהנהגתו ברחמים וחנינה וכו' צ"ל (לא (רק) משום שהשכל מחייב להתנהג באלו הדרכים משום שהן הנהגות טובות וישרות, אלא) כדי "להדמות בו יתעלה", דמכיון שדרכים אלו הם דרכיו של הקב"ה, לכן הוא מתדמה לו, וכדיוק לשון רז"ל "מה הוא כו' אף אתה כו'", שכל כוונת האדם בהליכה זו היא כדי להדמות לבורא.  With this we understand the previous Rambam.  Since the mitzvah is to do actions to be like Hashem's actions,  therefore it will lead a person to have the perfect balance of the middot like Hashem  and be in the middle path.    

Bow Before Me

The possuk in the parsha of bikkurim (26:10) says והשתחוית לפני ה אלוקיך and this is cited in Bikkurim (3:6) that when one brings bikkurim, they bow.  The Gra in Aderes Eliyahu understands this isn't a specific din in bikkurim but is a general din regarding any one who enters the mikdash, they must bow before Hashem.  The Briskor Rav understands that this obligation emanates from the obligation of '"ראית ה" and based upon this he explains why in Ke Sesa (34:8) says וַיְמַהֵר מֹשֶׁה וַיִּקֹּד אַרְצָה וַיִּשְׁתָּחוּ.  Why did he bow then?  Because Hashem had just "past His presence" before him.

However from the Rambam that only mentions bowing regarding bikkurim and from Tosfos Sukkah (47b) ד"ה הביכורים it sounds like they hold that is only an obligation regarding bikkurim.  According to them the source of the obligation must be something else.  Rav Yitzchak Sorotzkin suggests that the bowing is part of the process of  הודאה that one engages in when offering bikkurim.  He also suggests that it was part of the process of prayer as the Rambam Sefer Hamitzvot #132 says היא שצונו לספר טובותיו אשר היטיב לנו והצילנו. ומתחיל בענין יעקב אבינו ומסיים בעבודת המצריים וענותם אותנו ולשבחו על כל זה ולבקש ממנו להתמיד הברכה כשיביא הבכורים,.  (See Kli Chemda as well.)  This is also clear from the Nitziv in the הרחב דבר on the possuk of  וַיִּקֹּ֣ד הָאִ֔ישׁ וַיִּשְׁתַּ֖חוּ לַֽי״יֽ (Chayeh Sarah (24:26).)  He says: וזהו כלל בכל מקום דכתיב במקרא ״השתחואה לה׳⁠ ⁠״ היינו בברכה, או תפילה שמקדים לשון ברכה. וכדאיתא בירושלמי תענית (פ״ד ה״ב) הוכחה על מעמדות שהיו על גבי תמידין, שנאמר ״וכל הקהל משתחוים״ (דהי״ב כט,כח) — אלו ישראל, דמפרש הירושלמי ״וכל הקהל״ היינו מעמד, שהיו מתפללים ד׳ תפלות, כידוע...וכן הוא בתנחומא פרשת תבא (א׳) על הפסוק ״באו נשתחוה ונכרעה״ (תהילים צה,ו): הלא כריעה בכלל השתחויה, השתחויה בכלל כריעה, אלא צפה משה ברוח הקודש שבית המקדש עתיד ליחרב וכו׳, עמד והתקין לישראל שיהיו מתפללים שלש פעמים בכל יום וכו׳.  

However, in the Gra's opinion as well there is another approach.  The Gra himself in his elucidation on the mishna in Tammid (7:1) says that the obligation of bowing isn't upon entering the Beis Hakikdash (which it should be according to the explanation of the Briskor Rav,) rather it is before exiting the Mikdash.  We see that he holds that the obligation is part of exiting honorably before the king or  as Rav Asher Weiss puts it  here: השתחויה גם כשיוצא האדם מלפני המלך שהוא חוזר ומקבל עליו עול מלכותו גם בצאתו ... לשיטת הגר"א השתחויה זו קבלת עול מלכות שמים היא, וכהשתחויה בגמר עבודת המקדש ובגמר תפילת העמידה.

In the prayers on the 3 festivals in mussaf we say וְאֵין אֲנַחְנוּ יְכוֹלִים לַעֲלוֹת וְלֵרָאוֹת וּלְהִשְׁתַּחֲוֹת לְפָנֶיךָ.  Why mention bowing, even if there is a Beis Hamikdash why would there be an obligation to bow?  In light of the Briskor Rav's approach it is understood that the obligation of 'ראית פני ה obligates bowing however in the other approaches its not as smooth of a fit (see also Rinas Yitchak on the siddur for festival prayers that says a little different.)

Interestingly, Rav Dovid Solevetchik assumes like the Gra and asks the opposite, being as there is no special obligation of bowing on the festivals, rather its an obligation any time one enters the mikdash, why mention it in our prayers of the three festivals, it has nothing to do with the festival?  The Alter Rebbe asks (Likkutay Torah V'zos Haberacha (98b)) why do we need a mikdash to bow; one may always bow before God?  They answer along the same lines. We aren't praying to be able to do the physical act of bowing, we are praying to be able to feel our soul, feelings,and mind bow before God.  To feel that sense of complete bittul before Hashem and that is only possible in the context of the aura of the gathering of Kal Yisroel before Hashem in the mikdash.  As the Lubavitcher Rebbe puts it in a letter (volume 2 #304): יש ב' בחינות בהשתחוואה: א) השתחוואה חצונית שמשתחוה בגופו או, מדרגה נעלית יותר בהשתחואה חצונית, שבמעשה בפועל, שזה תלוי בגופו, לא ימרוד במלך מלכי המלכים הקב"ה. ב) השתחואה פנימית שנעשה בבחי' ביטול רצונו מפני רצון הקב"ה שאין לו רצון וחפץ אחר כלל, וזהו השתחואת הנפש. והשתחואה זו היו מקבלים ישראל ע"י הראי' ברגל בביהמ"ק. ומשחרב ביהמ"ק הגם שאין אנו יכולים להשתחוות עכ"פ נתפשטה קדושת הארה זו אפס קצהו במקדש מעט ביהכ"נ וביהמ"ד והיינו בשעת התפלה (בלקו"ת פ' ברכה ד"ה מזמור שיר - הראשון - פ"ב בארוכה).

That is the ultimate purpose of the gathering of the exiles, to feel this level of bittul expressed through bowing as the possuk says Yeshiyahu (27:13) וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וּבָאוּ הָאֹבְדִים בְּאֶרֶץ אַשּׁוּר וְהַנִּדָּחִים בְּאֶרֶץ מִצְרָיִם וְהִשְׁתַּחֲווּ לַי״י בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלָ‍ִם.

Two Parts To Bikkurim

The possuk (23:19) says רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית י״י֣ אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃.  Rashi says ראשית בכורי אדמתך – אף השביעית חייבת בביכורים, לכך נאמרה אף כאן. (That is earlier in the parsha it referred to שביעית.)  The Maharal asks בודאי טעות סופר הוא, דאיך שייך דיהיה השביעית חייב בביכורים, שאיך קורא אני כאן ״ועתה הבאתי ראשית פרי האדמה אשר נתת לי״ (דברים כו, י), דהא לא לו נתן, ואיך שייך שחייב בביכורים:  (See also Mizrachi that brings that some take out this from Rashi.) Well assuming we have the Rashi as is, the Or  Hachayim in Ki Savo (26:12) writes the opposite, that שביעית doesn't have an obligation of ביכורים.  The Minchas Chinuch (91:2) wonders how he disagrees with Rashi without any source. 

The Binyan Av volume 5 #60 says its no contradiction.  There are two aspects to the obligation of ביכורים.  In Ki Savo we learn about bikkurim with the obligation of reading the parsha which is about thanking Hashem for all He has given to you.  That obligation is linked specifically to the land.  It is an obligation of the land that requires you to bring bikkurim.  However, at the end of every time the Torah speaks about the holidays, the same possuk crops up, רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית י״י֣ אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ.  We understand that bikkurim is linked to Shavuot so its mentioned there, but why is basar bechalav thrown in? The Targum Yonason on the possuk in this week's parsha says לית אתון רשאין לא למבשלא ולא למיכול בשר וחלב מערבין כחדא דלא יתקף רוגזי ואיבשיל עיבוריכון דגנא וקשא תריהון כחדא.  Similarly, in Ki Sesa (the difference in crop destruction is noted by the ביאור יונתן,) לית אתון רשאין למבשלא ולא למיכול בשר וחלב תריהון מערבין כחדא דלא יתקוף רוגזי בכון וארשין פירי אילניכון עם בוסרא בליבלוביהון וטרפיהון כחדא.  For some reason eating  basar bechalav will lead to the crops being destroyed so there won't be any bikkurim.  Here, the focus is on the growth of the crops of the field. Just as the we offer water on Sukkot, wheat on Shavuot and barley on Pesach to ensure beracha in the growth of our crops, so too we offer bikkurim to ensure a beracha in our crops.  This is an obligation on the individual, not on the land.

The Or Hachayim is talking about the obligation of the land, for that שביעית is exempt; there is no owner, there is no reading of the parsha.  However, the secondary obligation to just bring bikkurim as an obligation on the individual, that Rashi says applies by שביעית as well.   

Bikkurim Connection

The midrash Tanchuma says that when Moshe saw the Beis Hamikdash was going to be destroyed he asked what will be with bikkurim and Hashem said don’t worry they can pray.  Why is Moshe bothered more by the lack of bikkurim more than anything else which doesn’t exist without the Beis Hamikdash?  Furthermore, the avos already instituted tefilla, what was added now?  The Gemorah Ketubos (105b) says that one who gives a present to a talmud chacham is as if he offered bikkurim.  Why is it like the giver offered bikkurim more than any korban?  Why are bikkurim only offered from the 7 species that Eretz Yisroel is praised for?  Why is the mitzvah of bikkurim limited to a time when the farmer is happy?

The time of bikkurim is an opportunity for the farmer to see how all his work isn’t just a menial task he must do to put bread on the table, it can become holy work.  Through bringing the first fruits to Hashem, the farmer brings kedusha to all his work in the field.  It is specifically in Eretz Yisroel with its holy fruits that it is glaring the innate kedusha even in the fruits the farmer produces and therefore bikkurim are offered from them. The Gemorah says Hashem is a consuming fire, how can one become attached to Him?  By attaching to the talmidah chachamim (Ketubos 111b.)  That’s why bringing a gift to the Talmud chacham is like bringing bikkurim for one brings kedusha to his all his fruits by connecting to the Talmud chacham.  Moshe was asking how to accomplish this level of connection of bikkurim.  The answer Hashem gives him is tefillah.  A person infuses all parts of his day with prayer.  That serves a reminder that all his work should be for kedusha and just viewed as a way of going through the day.

The prayers of the Avos were prayers of bakashe, asking Hashem for help.  The prayer in place of bikkurim is a prayer of thanks.  The farmer thanks Hashem for all he has done for him, all the way from arami ovad avi to the present.

Few Lessons From Rashi

Rashi (29:3) says עד היום הזה – שמעתי שאותו היום שנתן משה ספר התורה לבני לוי, כמו שכתוב: ויתנה אל הכהנים בני לוי (דברים ל״א:ט׳), באו כל ישראל לפני משה, אמרו לו: משה רבנו אף אנו עמדנו בסיני וניתנה לנו, מה אתה משליט את בני שבטך עליה, ויאמרו לנו מחר: לא לכם ניתנה. ושמח משה בדבר, ועל זאת אמר להם: היום הזה נהיית לעם וגו׳ (דברים כ״ז:ט׳) – היום הזה הבנתי בכם שאתם דביקים וחפיצים במקום.  It sounds like from Rashi that Moshe only acknowledged that they really desired to attach to Hashem after they complained why is Levi singled out to receive the Torah.  Why was this necessary to prove their desire; they had been studying Torah for all the years in the Midbar? We see from here that yes, they may have been studying Torah, but that doesn't prove that they really desired to be connected to Hashem.  One may learn for many reasons, even because he knows its right.  However, that doesn't prove there is a real connection and desire to cleave to Hashem.  It is only when one they showed concern for the posterity of the Torah that proved they were really interested in Hashem.

Rashi continues in possuk 6: תבאו אל המקום – עתה אתם רואים אתכם בגדולה וכבוד, אל תבעטו במקום ואל ירום לבבכם, ושמרתם את דברי הברית הזאת.  This follows after Rashi said that היום הזה הבנתי בכם שאתם דביקים וחפיצים במקום, so why would he give extra warning not to rebel at this point?  Says Rav Moshe:

Shomea K'onea In Bikkurim

There is a debate raised in some seforim if the din of שומע כעונה would work regarding מקרא ביכורים.  Since I am lazy I will not spell out the basis of what this issue depends on and will just send you to some links.  The basis of the main issue is discussed here.  For further discussion see article of Rav Aharon Lichtenstein here.

 I would just add what the Gra points out in the Shnos Eliyahu at the beginning of Berachos.

According to the Gra the plural language of קורין indicates that שומע כעונה doesn't work. In Bikkurim (1:1) it says a language of קורין is a plural language, 'יש מביאין בכורים וקורין וכו.  This would indicate that that שומע כעונה doesn't work.

Rashi says וענית – לשון הרמת קול.  Why must the farmer make his declaration out loud, who's listening?  I don't think the point is for listeners, the point is for the farmer himself.  It's has a much more physiological effect if one says something outloud than if one just says it quietly. It is to awake himself that the farmer must say the parsha outloud. 

Between Bikkurim And Maaser Sheni

The Rambam in Sefer Hamitzvot #125 says להביא ביכורים לבית הבחירה, שנאמר: "רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ" (שמות כג, יט) (שמות לד, כו).  Regarding maaaser sheni, in mitzvah #128 he says להפריש מעשר שני להיאכל לבעליו בירושלים, שנאמר: "עַשֵּׂר תְּעַשֵּׂר" (דברים יד, כב) מפי השמועה למדו שזה הוא מעשר שני. He differentiates between maaser sheni, where the mitzvah is to designate the maaser vs. bikkurim where the mitzvah isn't only to designate the fruit but also to bring it to Yerushalaim. This is further demonstrated in the Rambam's list of the mitzvot at the beginning of the laws of maaser sheni and the laws of bikkurim.  At the beginning of the Laws of Maaser Sheni he says the first mitzvah is להפריש מעשר שני.  In the beginning of the Laws of Bikkurim he says the first mitzvah is להפריש בכורים ולהעלותן במקדש.  He adds the words להעלותן במקדש.  Obviously the question is why?  Why does the Rambam add that part of  the mitzvah is to to bring the bikkurim up to Yerushalaim but regarding maaser sheni he says the mitzvah is to separate the maaser but doesn't include the aspect of bringing it to Yerushaliam. Why is there such a difference?

We see that there is a major difference between that which maaser sheni must be eaten in Yerushaliam vs. the bikkurim.  The confines of maaser sheni inside Yerushaliam are dinim on the person eating it.  It is an obligation of the person to confine the place of his eating.  The bikkurim on the other hand must be eating in Yerushaliam is a limitation because of the cheftzah, the bikkurim demand that they must be eaten only in Yerushaliaim.  Hence, maaser sheni isn't defined as something that must be brought to Yerushaliaim for that is merely an obligation on the owner.  It is bikkurim that is defined as something that must be brought to Yerushaliaim.  That is what we see.  Why that is and/ or where it comes from, I haven't much of a clue.  The suggestion box is open.