Ki Tavo
The Species of Fruit Brought as Bikurim
And you shall take from
the first of all the fruits of the land that you shall bring forth from the
land that Hashem your G-d gave to you. And you shall place it in a
basket. And you shall go to the place that Hashem your G-d will choose to
associate with His name. (Devarim 26:2)
And you should say
before Hashem your G-d, I have removed the sacred from the house. And
also I have given from it to the Leyve and the convert, to the orphan and to
the widow, as required by your commandments that you have commanded me. I
have not violated your commandments and I have not forgotten. (Devarim 26:13)
At the end of a
three-year cycle, a declaration is required regarding the giving of
tithes. In this declaration, the person confirms that the annual tithes
have been removed from the home and properly distributed. The tithe due
to the Leyve has been given to him. The tithe required for the support of
the poor has been distributed.
This declaration is
referred to as Veydoi Maasrot. This can be translated as
“confession over the tithes.” Why is this declaration described as a confession?
A confession, in halachah, is made in order to repent from a sin.
This person is declaring that the laws have been properly performed!
There are a number of
answers offered to this question. Many involve providing an alternative
translation for Veydoi Maasrot that does not include the element of
confession. Rabbaynu Ovadia Sforno, however, offers a very simple
explanation that preserves the straightforward translation.
Originally, the
institution of the priesthood was awarded to the firstborn. Every tribe
was to be represented in this honored group. At Sinai, the nation sinned
through association with the Egel HaZahav – the Golden Calf. The
only group that opposed the creation and worship of this idol was the tribe of
Leyve. As a result, Hashem removed the priesthood from the nation’s
firstborn and awarded it to Shevet Leyve – the tribe of Leyve.
This meant that the other tribes would not be represented within the priesthood
through their firstborn.
Sforno explains that we
are required to acknowledge our involvement in the sin of the Egel.
This is done through the tithes. Through these tithes we acknowledge and
support the selection of Shevet Leyve for the priesthood. Through
this acknowledgement, we demonstrate that we accept our responsibility for the
sin of the Egel and its consequences. Veydoi Maasrot is an
affirmation of fulfilling our obligations of tithing. Therefore, it does
have an element of confession. We are implicitly confessing the sin of
the Egel.[3]
The
Table as an Altar
And
you shall build there an altar to Hashem your G-d. It shall be an altar
of stone. Do not lift up any iron to it. (Devarim 27:5)
Moshe tells the nation
that after crossing the Jordan they will arrive at Har Eval. The nation
is to erect an altar on this mountain. Our pasuk explains that the
stones must not be fashioned with metal implements. Instead, whole stones
must be used.[4] This law is previously taught in Sefer
Shemot.[5]
The Torah explains that the altar of the Temple must be constructed of whole
stones. They may not be shaped with metal implements. Our pasuk
applies this law to the altar constructed on Har Eval.
Shulchan Aruch explains
when reciting Birkat HaMazon, it is customary to cover the knife used to
slice the bread.[6] Bait Yosef mentions a number of reasons
for this custom. One is that the table is symbolic of the altar of the
Temple. Covering the knife helps establish this symbolic relationship.
The stones may not be fashioned with metal implements. Covering the knife
recalls this halachah. It creates an analogy between the table and
the altar.[7]
The symbolic
relationship between the table and the altar is represented in another
manner. Bait Yosef explains that salt should be placed on the table
before the bread is sliced. He explains that the reason for this
custom. All sacrifices are first salted and then placed upon the altar.[8]
Bait Yosef explains that the salt on the table creates a further analogy
between the table and the altar. Salt is present on both.[9]
The covering of the
knife and the salt on the table both draw our attention to the table’s
representation of the altar. Why were the Sages determined to create this
association?
One of the sacrifices
offered in the Bait HaMikdash is the Shelamim. A portion of
this sacrifice is given to the kohen. Part is burned on the
altar. However, the majority is eaten by the owners. This sacrifice
was also offered in the wilderness. In fact, all meat consumed in the
wilderness was derived from the Shelamim offering. Rav Moshe
Sternbach explains that the Shelamim has a unique function. Eating
is a physical need and the expression of a material desire. The Shelamim
sacrifice provides the opportunity to introduce a spiritual element into this
material activity. In the wilderness, a person was only permitted to
satisfy the material desire for meat by engaging in the spiritual process of
offering a sacrifice. After entering Israel, meat could be eaten without
offering a sacrifice. Nonetheless, the opportunity still existed to offer
a Shelamim, and through the offering introduce a spiritual aspect into
the meal. This combination of material and spiritual activities helps us
maintain a balance between the material and spiritual elements of our personality.[10]
With the destruction of
the Temple, we were deprived of the opportunity to offer the Shelamim
sacrifice. Yet, we still can introduce into our meals the balance between
the material and spiritual elements. How is this done? We make
blessings before and after eating, and observe the other guidelines of halachah
during the meal.
We can now more fully
understand the relationship between the altar and the table. We observe
various laws during the meal. For example, the meal is preceded and followed
by blessings. These practices provide a spiritual element. Through
observing these laws, we transform the table into a version of the altar upon
which the Shelamim was offered. The customs of covering the knife
and placing salt on the table remind us of the table’s similarity to the altar
and the role of halachah in introducing a spiritual element into the
material act of eating.
“And
now, behold, I have brought the first of the fruit of the ground which you,
Hashem, have given to me.” Then, you shall lay it before Hashem, your God, and
prostrate yourself before Hashem, your God. (Devarim 26:10)
Many of us are familiar with the folk story of
the ignorant shepherd boy that entered the synagogue eager to pray to Hashem,
but did not know any of the prayers. The boy wished to reach out to
Hashem but lacked the skills and knowledge to pray in the conventional
manner. The kind rabbi of the congregation was moved by the earnestness
of the young shepherd and advised him that despite his ignorance, he can
effectively pray to Hashem. He need merely to recite the alef bet
– the Hebrew alphabet. Hashem will form the proper words. In
another version of the folk story, the rabbi tells the boy to whistle and
Hashem will convert his whistles into beautiful prayers.
I am not sure of the true intent or meaning of
this well-known story. However, it is often interpreted to mean that we
need not be overly concerned with the details and nuances of the laws regarding
tefilah – prayer. Much more important than our concern with this
multitude of details, is our sincerity. If we are sincere, our prayers
are appropriate. Some even assert that excessive attention to detail – to
the extent that this attention distracts us from expressing our feelings – is counter-productive.
This focus on the minutia of halachah may even undermine the
effectiveness of our prayer and the meaningfulness of the tefilah
experience.
Sefer HaChinuch makes an interesting comment on
this week’s parasha that should cause us to reconsider this folk story
and its popular interpretation. One of the mitzvot discussed in
our parasha is the Mikre Bikurim – the recitation accompanying
the bringing of the first fruit. In order to discuss the mitzvah
of Mikre Bikurim, we must first review the mitzvah of Bikurim
– the first fruit. This mitzvah only applies in the Land of
Israel. We are required to bring the first fruit – the Bikurim –
of each year’s crop to the Bait HaMikdash. The Bikurim
are then given to the kohanim for their consumption. The mitzvah
of Bikurim does not apply to all crops. We are only required to
give Bikurim from the seven species that are associated with the Land of
Israel.
When the farmer brings the fruits, he is
required to fulfill the mitzvah of Mikre Bikurim. He
recites a specific portion of the Torah that is included in this week’s parasha.
In this recitation, he describes the tribulations experienced by our forefather
Yaakov. He recounts his descent to Egypt. He describes the
suffering and persecution our ancestors experienced in Egypt. Then, he
briefly recounts our redemption by Hashem from bondage. He acknowledges
that Hashem has given us the Land of Israel and that the produce that he is
presenting is the product of that Land. In short, the farmer describes
the fruit he is presenting as a manifestation of Hashem’s redemption of Bnai
Yisrael and an expression of His providential relationship with the Jewish
people.
One of the interesting laws concerning Mikre
Bikurim is that not every farmer who presents Bikurim is required or
qualified to recite Mikre Bikurim. For example, Mikre Bikurim
is only performed by males.[11] Why is the mitzvah
limited to males? This limitation is based upon the above passage.
The farmer states that the Bikurim are the product of the land that
Hashem has given to me – to the farmer. The Torah provides instructions
for the distribution of the Land of Israel among its inhabitants. When
the Land of Israel was captured, it was divided among the male members of the
nation. In subsequent generations, the Land was subdivided among the male
descendants of these original land-holders. Land may be sold and
purchased among these owners, or even to others who are not among these
owners. However, with each Jubilee year – Yovel, the Land is redistributed
to the male descendants of the original land-holders. In short, only the
male descendants of the original land-holders can attain a permanent ownership
right that is transmitted to their heirs.
How does this law regarding ownership impact the
mitzvah of Mikre Bikurim? The passage above is taken from
the text recited by the farmer. The farmer refers to the fruit as the
product of the Land that Hashem has “given to me”. This statement assumes
that the farmer is a person qualified to receive the Land in a permanent
manner. As explained above, only the male descendents of the original
land-holders can attain permanent possession.[12]
Sefer HaChinuch makes an interesting comment
regarding this law. He explains that this law provides evidence of the
importance of the manner and precision with which we formulate our prayers.[13]
How is this law indicative of the importance of precision in our prayers?
As we have explained, only males may recite Mikre
Bikurim. This law is derived from the above passage. But let us
more carefully consider how this law is derived from this passage. Many
laws are derived from allusions and hints provided by the text of the
Chumash. A nuance in the manner in which the Torah expresses itself – the
choice of wording, a seemingly superfluous phrase, word, or even letter – can
be the source of a law. A superficial consideration of the derivation of
the limitation of Mikre Bikurim to males would indicate that this law is
derived from such a nuance in our passage.
However, Sefer HaChinuch apparently maintains
that the law is not derived from a nuance or superfluity in the passage.
Instead, Mikre Bikurim can only be recited by a male, because the
content of the recitation must be accurate. The person reciting Mikre
Bikurim refers to the fruit as the product of the Land given to him by
Hashem. If he is not a male, the statement is not true and
accurate.
We can now understand Sefer HaChinuch’s
comment. Mikre Bikurim – and all prayers – must be accurate and
precise. In the case of Mikre Bikurim, this requirement can only
be realized when the recitation is given by a farmer who is male. Sefer
HaChinuch admonishes us to require of ourselves the same precision in every
prayer we recite. We must choose our text carefully and read or recite it
precisely. Without this precision, a fundamental element of prayer is
sacrificed.
What is this fundamental element that is only
achieved through precision? In order to appreciate Sefer HaChinuch’s
response, another law regarding Mikre bikurim must be considered.
And
you shall call out and say before Hahsem, your God: An Aramean [sought to]
destroy my forefather, and he went down to Egypt and sojourned there with a
small number of people, and there, he became a great, mighty, and numerous
nation. (Devarim 26:5)
One of the requirements of Mikre Bikurim
is that the passages must be recited in the Bait HaMikdash. This
requirement is derived from the above passage. The pasuk tells us
that the passages must be recited before Hashem. Our Sages interpret this
phrase to require that the recitation of the passages take place in the Bait
HaMikdash.[14]
Minchat Chinuch notes that this interpretation
of the phrase “before Hashem” does not seem completely reasonable. The
Torah requires that we give a number of tithes from our crops. These
tithes are not identical from year to year. However, they do have a fixed
three-year cycle. At the end of each three-year cycle, one is required to
declare that the tithes have been given properly. The Torah tells us that
this declaration must be made “before Hashem.” Indeed, it is preferable
to make the declaration in the Bait HaMikdash. However, if one did
not make the declaration in the Bait HaMikdash, it is nonetheless valid.[15]
Minchat Chinuch argues that it would seem
reasonable that the phrase “before Hashem” used in reference to Mikre
Bikurim should be interpreted in the same manner. It should indicate
the preference for performance of the mitzvah in the Bait HaMikdash.
But it should not suggest that recitation in the Bait HaMikdash is an
absolute requirement.
Minchat Chinuch’s question can be
extended. The term “before Hashem” is used with some frequency by the
Torah and our Sages. For example, when we recite the Amidah prayer,
we are required to regard ourselves as standing before Hashem. When we
confess our sins, we are required to regard ourselves as standing “before
Hashem.” In neither of these instances are we required to make a
pilgrimage to the Bait HaMikdash. Clearly, in these instances the
phrase “before Hashem” represents a state of mind. Why in the instance of
Mikre Bikurim is the phrase interpreted more literally?
It seems that the term “before Hashem” can have
two meanings. It can refer to a mental state – the person regards himself
as standing before Hashem. The phrase can also represent a geographical
or positional requirement – presence in the Bait HaMikdash. The Bait
HaMikdash is a location in which Hashem’s influence is uniquely represented
and expressed. In instances in which the requirement is positional, it is
fulfilled through standing in the Bait HaMikdash.
The proper interpretation of the phrase “before
Hashem” is determined by the context. In the case of Mikre Bikurim,
the recitation must accompany the offering of the Bikurim. The Bikurim
must be presented in the Bait HaMikdash. Therefore, the phrase
“before Hashem” is to be understood to include an absolute positional
element. The recitation must take place in the Bait HaMikdash.
In contrast, there is no particular relationship between the declaration
regarding the tithes and the Bait HaMikdash. Therefore, the phrase is
not interpreted to imply an absolute positional requirement. However,
this answer suggests a new question. If the declaration concerning the
tithes is unrelated to the Bait HaMikdash, why is it preferable
for it to be recited at this location?
As explained, the phrase “before Hashem”
sometimes implies an absolute positional element – as in the instance of Mikre
Bikurim. In other instances, the phrase refers to a state of
mind. In the instance of the declaration regarding the tithes, the
requirement can be fulfilled anywhere. This indicates that “before
Hashem” is essentially a mental state. However, the unique element of this
declaration is that we are encouraged to reinforce the state of mind through a
positional expression – through actually standing in the Bait HaMikdash.
In other words, in making the declaration regarding the tithes, we are
admonished to reinforce our state of mind through action – standing in the Bait
HaMikdash.
Let us now return to our original
question: Why is precision an essential element of prayer?
Sefer HaChinuch explains that when we pray, we stand before Hashem. We
address our thoughts and words to Him. We are expected to reinforce our
sense of standing before Hashem through action. If we are to fully
appreciate and recognize the significance of addressing Hashem, we must choose
our words with extreme care and attention. This precision and attention
to detail reflects and expresses an experience of awe. It communicates a
cognizance of the significance – the gravity – of the experience. Through
stating our prayers with precision and care, we reinforce the sense of standing
before Hashem.
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1
Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Devarim
26:2.
2
Rabbaynu Ovadia Sforno, Commentary on Sefer Devarim 26:2.
3
Rabbaynu Ovadia Sforno, Commentary on Sefer Devarim 26:13.
4
Rabbaynu Moshe ben Maimon (Rambam/Maimonides) Mishne Torah,
Hilchot Bait HaBechirah 1:14-15.
5
Sefer Shemot 20:22.
6
Rav Yosef Karo, Shulchan Aruch, Orech Chayim 180:5.
7
RavYosef Karo, Bait Yosef Commentary on Tur, Orach Chayim 180.
8
Maimonides, Mishne Torah, Esurai Mizbeyach 5:11.
9
Rav Yosef Karo, Orech Chayim 167:5.
10
Rav Moshe Sternbach, Ta’am VeDa’at Al HaTorah, Sefer VaYikra 3:6.
11
Rabbaynu Moshe ben Maimon (Rambam/Maimonides) Mishne Torah, Hilchot
Bikkurim 4:2.
12
Rabbaynu Moshe ben Maimon (Rambam/Maimonides) Mishne Torah,
Hilchot Bikkurim 4:2.
13
Rav Aharon HaLeyve, Sefer HaChinuch, Mitzvah 606.
14 Rav
Yosef Babad, Minchat Chinuch, Mitzvah 606, note 1.
15
Rabbaynu Moshe ben Maimon (Rambam/Maimonides) Mishne Torah, Hilchot Ma’aser
Sheyne 11:6.
[1] Rabbaynu Shlomo ben
Yitzchak (Rashi), Commentary on Sefer Devarim 26:2.
[2] Rabbaynu Ovadia
Sforno, Commentary on Sefer Devarim 26:2.
[3] Rabbaynu Ovadia
Sforno, Commentary on Sefer Devarim 26:13.
[4] Rabbaynu Moshe ben
Maimon (Rambam/Maimonides) Mishne Torah, Hilchot Bait HaBechirah
1:14-15.
[5] Sefer Shemot 20:22.
[6] Rav Yosef Karo, Shulchan
Aruch, Orech Chayim 180:5.
[7] RavYosef Karo, Bait
Yosef Commentary on Tur, Orach Chayim 180.
[8] Maimonides, Mishne
Torah, Esurai Mizbeyach 5:11.
[9] Rav Yosef Karo, Orech
Chayim 167:5.
[10] Rav Moshe Sternbach, Ta’am
VeDa’at Al HaTorah, Sefer VaYikra 3:6.
[11] Rabbaynu Moshe ben Maimon
(Rambam/Maimonides) Mishne Torah, Hilchot Bikkurim 4:2.
[12] Rabbaynu Moshe ben Maimon
(Rambam/Maimonides) Mishne Torah, Hilchot Bikkurim 4:2.
[13] Rav Aharon HaLeyve, Sefer
HaChinuch, Mitzvah 606.
[14] Rav Yosef Babad, Minchat
Chinuch, Mitzvah 606, note 1.
[15] Rabbaynu Moshe ben Maimon (Rambam/Maimonides) Mishne Torah, Hilchot Ma’aser Sheyne 11:6.