ספר דברים - פרשת כי תבא - כו:א-יא - ראשון

The verse says, "And it will be when you come to the land that Hashem your God is giving you as an inheritance, and you will inherit it and dwell in it." This pasuk is teaching us that the mitzvah of Bikurim—the bringing of the first fruits to Yerushalayim—did not become obligatory immediately upon entering Eretz Yisrael. Rather, as we will learn, the obligation only began after the Jewish people conquered and divided the land among the tribes. After crossing the Yarden, it took seven years to conquer the land and another seven years to divide it. Only after these fourteen years, when every Jew had his portion in Eretz Yisrael, did the mitzvah of Bikurim begin to apply. This means that the mitzvah is tied to the full settlement and inheritance of the land, not just the initial entry.

Rashi explains that the phrase "when you come to the land and inherit it and dwell in it" teaches us that the obligation of Bikurim did not begin until the land was conquered and divided. In other words, the Jewish people were not required to bring Bikurim until they had fully taken possession of the land and each tribe had received its portion. This is derived from the wording of the verse, which emphasizes both inheriting and dwelling in the land as prerequisites for the mitzvah.

The verse continues: "And you shall take from the first of all the fruit of the ground that you bring from your land that Hashem your God gives you, and you shall put it in a basket and go to the place that Hashem your God will choose to rest His name there." This refers to the mitzvah of bringing the first fruits—Bikurim—to Yerushalayim, the place Hashem chose for His presence, which is the Beis HaMikdash. The Torah instructs that the first fruits are to be placed in a basket and brought to this special place. The verse uses the term "from the first" to indicate that not all fruits are included in this mitzvah, as will be explained further in Rashi.

Rashi comments on the words "from the first"—not all first fruits are included in the mitzvah of Bikurim. Only the seven species with which Eretz Yisrael was praised are obligated in Bikurim. The Torah says here "Eretz" (land), and elsewhere it says "Eretz Chita uSe'ora"—the land of wheat and barley, etc. Just as over there it refers to the seven species, so too here, Bikurim applies only to those seven kinds. Rashi also explains the meaning of the terms in that verse: "Zeis Shemen" refers to an olive that is called "Aguri," meaning it holds its oil inside—it is a very fat and good olive with a lot of oil. "Dvash" (honey) refers to date honey, not bee honey. These are the fruits that are obligated in Bikurim.

Rashi further explains the procedure for designating Bikurim: A person goes down to his field and sees a fig that has ripened. He wraps a reed around it as a sign and says, "This is Bikurim." This way, the particular fruit is marked from the beginning as Bikurim. Later, when he is ready to bring it, he takes it off the tree and brings it to Yerushalayim as Bikurim. The same process applies to all the other fruits that are brought as Bikurim.

The verse says, "And you shall come to the Kohen who will be in those days, and you shall say to him: I declare today to Hashem your God that I have come to the land that Hashem swore to our fathers to give us." This refers to the procedure when bringing Bikurim: Upon arriving in Yerushalayim, the person bringing Bikurim approaches the Kohen serving at that time in the Beis HaMikdash and makes a declaration of gratitude, acknowledging that Hashem has fulfilled His promise to give the land to our forefathers and to us. The verse emphasizes that the declaration is made to the Kohen who is present at that time, regardless of his status compared to previous generations.

Rashi explains the phrase "who will be in those days"—you have only the Kohen who is in your days, as he is. One should not think that perhaps the current Kohen is not as prestigious or important as those of previous generations and therefore does not deserve the same respect. The Torah teaches that whoever the Kohen is in your time, that is the one to whom you must make the declaration and show respect.

Rashi comments on the words "and you shall say to him"—this is to show that you are not ungrateful. The purpose of making this declaration is to express gratitude for all the kindness that Hashem has done, giving us the land and its fruits. By making this statement, the person acknowledges Hashem's goodness and does not take it for granted.

Rashi explains that when the verse says, "I have declared today," it means that this declaration is made only once a year and not twice. Even if a person comes back to bring more Bikurim, more first fruits, later in the year, he does not repeat the declaration. The obligation to bring Bikurim applies as many times as one has new first fruits to bring, but the declaration is recited only the first time each year.

The verse states, "And the Kohen will take the basket from your hand and place it before the altar of Hashem your God." The teacher explains that the Kohen takes the basket from the person bringing the Bikurim and places it in front of the altar. The purpose of the Kohen taking it is to perform the act of raising the basket. The Kohen places his hand underneath the hand of the owner, and together they lift the basket. According to the Gemara in Sukkah, the owner holds the basket by the rim at the top, while the Kohen puts his hand beneath the basket, and together they raise it up and then place it in front of the altar.

Rashi comments on the phrase, "And the Kohen will take the basket from your hand," explaining that this is in order to wave it. The Kohen puts his hand under the hand of the owner, and together they wave the basket. The teacher elaborates that this means the Kohen's hand is placed under the level of the owner's hand, not literally under his hand, and together they perform the waving of the Bikurim before placing it by the altar.

The verse says, "And you shall raise your voice and say before Hashem your God: An Aramean tried to destroy my father, and he went down to Egypt and lived there with few people, and there he became a great, mighty, and numerous nation." The teacher explains that this is a reference to Loven the Aramean, who sought to destroy Yaakov. The phrase "Arami Oved Ovi" refers to Loven's attempt to uproot and destroy the entire family of Yaakov, especially when he chased after Yaakov after his escape. Although Loven did not actually destroy them, because he intended to do so, Hashem considers it as if he had done it. This is a principle that for the nations of the world, Hashem considers even their evil thoughts as if they had acted on them. The verse continues that after dealing with Loven, Yaakov went down to Egypt with a small number of people, and there the Jewish people became a large and powerful nation.

Rashi explains that the word "Ve'anisa" means to raise one's voice. Sometimes this word can mean to respond, but in this context, it means to speak out loudly and clearly.

Rashi explains the phrase "Arami Oved Ovi" as mentioning the kindness of Hashem. "Arami Oved Ovi" means that Loven sought to destroy Yaakov and his family. When Loven chased after Yaakov, he intended to uproot everything. Even though he did not succeed, because he thought of doing it, Hashem considers it as if he had actually done it. This is a rule that for the nations of the world, Hashem counts their evil thoughts as if they were actions.

Rashi explains the words "And he went down to Egypt" to mean that after the troubles with Loven, Yaakov descended to Egypt. Furthermore, others came upon us to destroy us, referring to the Egyptians who also tried to destroy the Jewish people after Yaakov arrived in Egypt.

Rashi explains that the phrase "b'metei me'at" means "with seventy souls." This refers to the fact that Yaakov and his family went down to Egypt with only seventy people, as it says in the Chumash. The teacher emphasizes that this is the number of people who descended to Mitzrayim, highlighting how small the Jewish nation was at that time.

The verse says, "And the Egyptians treated us badly and afflicted us, and they placed upon us very difficult work." The teacher explains that this verse is describing what happened to the Jewish people in Egypt. The Egyptians made life bitter for the Jews, afflicting them and imposing on them extremely hard labor. This is part of the declaration made when bringing Bikurim, recounting the suffering and oppression that the Jewish people endured in Egypt.

This verse says, "And we cried out to Hashem, the God of our fathers, and Hashem listened to our voices, and He saw our affliction, our toil, and our oppression." The teacher explains that after suffering in Egypt, the Jewish people called out to Hashem for help. Hashem heard their cries and saw all the suffering they were experiencing—their pain, their hard work, and the oppression they were under. This is part of the story recited when bringing Bikurim, to show gratitude for Hashem's kindness in redeeming them from Egypt.

The verse says, "And Hashem took us out of Egypt with a strong hand and with an outstretched arm, and with great awe, and with signs, and with wonders." The teacher explains that Hashem redeemed the Jewish people from Egypt through many miracles. He took them out with great strength, with an outstretched arm, and with tremendous wonders and signs. This is all part of the declaration made when bringing Bikurim, expressing thanks for the miracles and the redemption from Egypt.

This verse says, "And He brought us to this place, and He gave us this land, a land flowing with milk and honey." The teacher explains that "this place" refers specifically to the Beis HaMikdash, the Holy Temple. Hashem not only brought the Jewish people into Eretz Yisrael, but also to the Beis HaMikdash, which is the special place where Hashem's presence rests. The verse continues to thank Hashem for giving them the land of Eretz Yisrael, which is described as a land flowing with milk and honey, meaning it is a very blessed and fruitful land.

Rashi explains that the phrase "el hamakom hazeh"—"to this place"—means the Beis HaMikdash, the Holy Temple. The teacher clarifies that this is not just a general reference to Eretz Yisrael, but specifically to the Beis HaMikdash, the place where Hashem's presence dwells and where the Bikurim are brought.

Rashi explains that the phrase "vayiten lanu es haaretz"—"and He gave us this land"—should be understood simply, according to its plain meaning. The teacher notes that this means Hashem gave the Jewish people the land of Eretz Yisrael, and this is part of the gratitude expressed in the declaration when bringing Bikurim.

The verse says, "And now, behold, I have brought the first of the fruit of the land that You, Hashem, have given me, and you shall place it before Hashem your God, and you shall bow down before Hashem your God." This means that after bringing the Bikurim—the first fruits—to Yerushalayim, the person presents them before Hashem in the Beis HaMikdash. The Torah instructs that the person should place the basket of Bikurim before Hashem and then prostrate himself, bowing down in gratitude for the land and the fruits that Hashem has given him. This act is a public declaration of thanks and recognition of Hashem's kindness in giving Eretz Yisrael and its produce.

Rashi explains the phrase "VeHinachto"—"and you shall place it"—to teach us that after the Kohen has already placed the basket by the Mizbeach, the person bringing the Bikurim takes it again. He holds it in his hand while he recites the declaration about the Bikurim, such as the passage of "Arami Oved Ovi" and so on. After reading, he again raises the basket, performing the waving (tenufa), and then places it once more by the Mizbeach. This shows that there is a specific order: first the Kohen places it, then the owner takes it, holds it while reading, waves it, and then places it again.

The verse says, "And you shall rejoice in all the good that Hashem your God has given you and your household—you, the Levi, and the Ger who is among you." This is a commandment to rejoice and be happy with all the blessings and goodness that Hashem has given, not just for oneself but also including the Levi and the Ger. The Torah emphasizes that the joy and celebration over the produce and the land should be shared with others, especially those who may not have their own land, like the Levi and the Ger. This teaches the importance of gratitude and sharing one's blessings with others in the community.

Rashi explains on the words "VeSamachta Bechol HaTov"—"and you shall rejoice in all the good"—that from here our Rabbis learned that the reading of the Bikurim declaration is only done during the time of rejoicing. This period is from Shavuos until Sukkos, which is when a person gathers his grain, fruits, wine, and oil. That is the time of simcha, of joy, because people are collecting their produce and enjoying Hashem's blessings. However, after Sukkos and until the next Shavuos, although one still brings Bikurim, he does not make the declaration. The declaration is only recited during the time of simcha, when the joy of the harvest is felt.

The verse says, "You and the Levi"—this teaches that even the Levi is obligated in the mitzvah of Bikurim, if he plants within the cities that were given to the Leviim. This means that the mitzvah of bringing the first fruits is not only for the rest of the Jewish people but also applies to the Leviim when they have their own fields and plant within their allotted cities.

Rashi explains on the words "VeHager Asher Bekirbecha"—"and the Ger who is among you"—that the Ger, meaning a convert who has joined the Jewish people, brings Bikurim but does not recite the declaration. The reason is because he cannot say "LaAvoseinu"—"to our fathers"—since the declaration thanks Hashem for giving the land to our fathers, and this does not apply to the Ger's ancestors. Therefore, although the Ger brings the Bikurim, he does not say the declaration that others do.