Ki
Tavo
“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 he
does not know any of the prayers. The
boy wishes to reach out to Hashem but he lacks the skills and knowledge to pray
in the conventional manner. The kind
rabbi is moved by the earnestness of the young shepherd and advises him that
despite his ignorance, he can effectively pray to Hashem. He need merely 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 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 teffilah
– prayer. Much more important than our
concern with the multitude of details, is our sincerity. If we are sincere, our prayers are
appropriate. Excessive attention to
detail – to the extent that this attention distracts us from expressing our
feelings – is counter-productive. Focus
on the minutia of halacha may even
undermine the effectiveness of our prayer and the meaningfulness of the teffilah experience.
Sefer HaChinuch makes an interesting comment on this
week’s parasha that should cause us
to reconsider this popular folk story.
At least his comment should give us pause and reason to reassess the
popular interpretation of this tale.
One of the mitzvot
discussed in our parasha is the mikre bikkurim – the recitation
accompanying the bringing of the first fruit.
In order to discuss the mitzvah
of mikre bekkurim, we must first
review the mitzvah of bikkurim – the first fruit. This mitzvah
only applies in the Land of Israel. We
are required to bring the first fruit of each year’s crop – the bikkurim – to the Bait HaMikdash. The bikkurim are then given to the kohanim. The mitzvah of bikkurim does not apply to all
crops. We are only required to give bikkurim from the seven species that are
associated with fertility -- the Land of Israel.
When the farmer brings the fruits, he is required to
fulfill the mitzvah of mikre bikkurim. 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 this produce 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 bikkurim is that not every farmer
who presents bikkurim is required or
qualified to recite mikre bikkurim. For example, mikre bikkurim is only
performed by males. [1] Why is the mitzvah limited to males?
This limitation is based upon the above passage. The farmer states that the bikkurim 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 heirs 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 heirs 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 bikkurim? 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.[2]
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.[3] How is this law indicative of the importance
of precision in our prayers?
As we have explained, only males may recite mikre bikkurim. 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
bikkurim 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
bikkurim can only be recited by a male, because the content of the
recitation must be accurate. The person
reciting mikre bikkurim 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 bikkurim – and all prayers – must be accurate and
precise. In the case of mikre bikkurim, 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 bikkurim 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 bikkurim 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.[4]
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.[5]
Minchat Chinuch argues that it would seem reasonable
that the phrase “before Hashem” used in reference to mikre bikkurim 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.
Let us consider this question more carefully. 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
bikkurim 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 bikkurim,
the recitation must accompany the offering of the bikkurim. The bikkurim 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 not 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 preferable for it to be recited at this location?
Apparently, the phrase “before Hashem” sometimes
implies an absolute positional element – as in the instance of mikre bikkurim. 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
admonished to reinforce the state of mind through a positional expression. The Torah provides a minimum requirement and
a preferred expression. At a minimum we
must place ourselves in the mental state of standing before Hashem. However, we are instructed that the preferred
means of fulfilling the requirement is to reinforce this mental state through
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.
[1] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Bikkurim 4:2.
[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Bikkurim 4:2.
[3] Rav Aharon HaLeyve, Sefer HaChinuch, Mitzvah
606.
[4] Rav Yosef Babad, Minchat Chinuch, Mitzvah 606, note 1.
[5] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Ma’aser Sheyne 11:6.