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THE TANACH STUDY CENTER [http://www.tanach.org]
	In Memory of Rabbi Abraham Leibtag
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Parshat Ki-Tavo - abstract

	Parshat Ki-Tavo marks the conclusion of Moshe Rabeinu's 
central monologue of Sefer Dvarim.  This main speech consisted 
of two general sections (after the introduction): 
the "MITZVAH section" (chapters 6-11)
focusing on belief in and love for Hashem, and
the "CHUKIM U'MISHPATIM section" (chapter 12-26)
presenting many specific mitzvot particularly 
relevant to life in the Land of Israel.

This final section now concludes with two such mitzvot: 
"mikra bikkurim" - the declaration recited by a farmer upon 
bringing his first fruits to the Bet Hamikdash, and "viduy 
ma'aser" - the formal declaration recited every three years 
affirming one's compliance with the laws of "ma'asrot" (tithes).
	Why were specifically these two mitzvot chosen to conclude 
the main speech?  It can easily be proven that both of them 
belong in Parshat Re'ay, along with the other mitzvot relevant 
to the Mikdash and "ma'asrot"?  
	On one level, their location here renders a "chiastic" 
structure to the CHUKIM U'MISHPATIM section.  It begins in 
Parshat Re'ay with halachot relevant to the national religious 
center and now ends on a similar note, thereby underscoring the 
centrality of the Bet Hamikdash's role in Bnei Yisrael's 
settlement in the Land.  But why were these mitzvot singled out 
from all other laws relating to the Mikdash?
	The answer may lie in the formal expression of gratitude 
for the Land contained when fulfilling these two mitzvot.  Both 
"mikra bikkurim" (26:9-10) and "viduy ma'aser" (26:15) recall 
God's promise of Eretz Yisrael to the patriarchs.  Whereas 
Moshe's speech serves to prepare Benei Yisrael for life in the 
Land and the mitzvot relevant thereto, he appropriately 
concludes with mitzvot that bid them to appreciate this great 
gift and recall the purpose of their settlement in the land - to 
become an "am kadosh."
This final element, of recalling the purpose of entering 
the Land, forms the basis of Moshe's conclusion to this main 
speech (26:16-19), which he presents immediately following these 
final two mitzvot.  Several striking literary parallels link 
these psukim with the Matan Torah (compare them with Shemot 
19:4-6), where God unveils the purpose of this covenant - that 
Bnei Yisrael become a sacred nation, an "am segula" to represent 
him to the other nations of the world.  Additionally, Moshe 
urges Bnei Yisrael to observe the mitzvot "with all your heart 
and soul," a phrase taken from the earlier, MITZVAH section of 
his speech.  Moshe thereby beautifully ties together the two 
central components of this monologue: the general commitment to 
God, and the observance of the day-to-day mitzvot.  Moshe 
teaches us to maintain the proper balance between these two 
ideals, devoting our hearts and souls to God, while ensuring 
meticulous compliance with His detailed laws.

This parasha continues with the covenant of Har Eival and 
Arvot Moav.  Once again, the parallel to Har Sinai catches out 
attention.  The ceremony at Har Eival consisted of building a 
mizbayach, offering olot and shelamim, and erecting stones, very 
similar to the ceremony at Har Sinai following Matan Torah 
(Shemot 24:3-8).  
Likewise, the frightening "tochecha" in Parshat Ki-Tavo 
parallels the earlier tochecha of Parshat Bechukotai, which was 
transmitted at Har Sinai.  The current generation, whose parents 
entered into the covenant at Har Sinai just before their planned 
conquest and settlement of the Land (which of course never 
happened), now relive this experience.  Like the previous 
generation, Bnei Yisrael must affirm their commitment to the 
Torah and accept upon themselves the obligations thereof and the 
consequences of neglecting the mitzvot.  They are destined to 
enter Eretz Yisrael and realize the destiny that had originally 
been planned for their parents.