‫פרשת כי תבוא‬
Parshas Ki Sovo details for us the many laws of Bikkurim, the first fruits that are
brought to the Beis HaMikdosh from one’s yearly crops. The first verses (D’vorim
Perek 26/Posuk 1) of this week’s Parsha inform us:
‫ ולקחת‬:‫ל'קיך נתן לך נחלה וירשתה וישבת בה‬...‫והיה כי תבוא אל הארץ אשר ה' א‬
‫מראשית כל פרי האדמה אשר תביא מארצך אשר ה' אלהיך נתן לך ושמת בטנא והלכת‬
:‫ל'קיך לשכן שמו שם‬..‫אל המקום אשר יבחר ה' א‬
When you will come to the Land that Hashem your G-d gives to you as an
inheritance and you will inherit it and you dwell in it. You will take from the first
of all of the fruits that you will bring from your Land that Hashem your G-d gives
you and you will place them in a basked and you will go to the place that Hashem
your G-d will choose to have His Name dwell there.
Because the verse says ‫מראשית‬, from the first, we understand that the laws of
Bikkurim do not apply to all first fruits-only some of them. Since the Torah has
elsewhere1 designated special fruits that grow in Eretz Yisroel, we understand
that these fruits that are already designated are the ones under discussion here.
Subsequent verses tell us regarding the procedure of bringing the Bikkurim to the
Beis HaMikdosh and the special recitation that the owner of the produce delivers.
One may ask, ‘why was this section of Bikkurim placed in this particular place?’
In the context of the description of Eretz Yisroel given by Moshe Rabbenu, we read
in Parshas Eikev (D’vorim Perek 8/Posuk 8):
:‫ארץ חטה ושערה וגפן ותאנה ורמון ארץ זית שמן ודבש‬
It is a land of wheat and barley, grape vines, dates and pomegranates; it is a land of
oil producing olives and the honey [of dates-Rashi].
These fruits are called ‫פירות שנשתבחה בהן הארץ‬-the fruits that Eretz Yisroel was
praised by.
1
Wheat and barley are also called ‫פירות‬, fruit as are all vegetables. Thus we make the
blessing ‫בורא פרי האדמה‬-the fruit of the ground.
In Masseches B’rachos (40 a) we read: ‫פרי שאכל אדם הראשון חטה היתה‬. The ‘fruit’ that
Odom HoRishon ate was wheat.
An approach is provided to us by Ba’al HaTurim.
Ba’al HaTurim often finds connections between two juxtaposed sections, even
when such connections are unexpected. The beginning of our Parshas Ki Sovo is
no exception and, in fact, the connections that are shown are quite intricate and
interwoven.
He writes at the beginning of our Parsha:
‫יט) תמחה את זכר עמלק וסמיך ליה והיה כי תבוא אל‬/‫ כתיב לעיל מיניה (כה‬.‫כי תבוא‬
‫ ועל זה רצה לעכב‬,)‫ שנצטוו למחות זכר עמלק מיד בכניסתן לארץ (סנהדרין כ ב‬.‫הארץ‬
‫ביאתן לארץ שהוא הגיד למלך מצרים כי ברח העם (מכילתא שמות יד ה) וכן הגיד ללבן כי‬
:‫ ועל כן סמיך לו פרשת בכורים שמזכיר בה ארמי אובד אבי‬,‫ברח יעקב‬
Ki Sovo-it is written previously ‘erase the memory of Amalek’ and the Torah
juxtaposes that section with ‘When you come to the land’. They were commanded
to erase the memory of Amalek immediately upon their entrance to the Land.
Because of this, Amalek wanted to prevent their entrance into Eretz Yisroel. It
was he who told the King of Egypt that the People fled. It was he who told Lovon
that Yaakov fled. Thus, the section of Bikkurim is placed adjacent to it [i.e.
Parshas Amalek] because Parshas Bikkurim mentions Arami destroyed my father.
The immediately preceding section of the Torah is the end of Parshas Ki Setze in
which we have the Mitzvah of eradicating Amalek. The eradication of Amalek is
inherently connected to the entry of Israel to Eretz Yisroel.
In Masseches Sanhedrin (20 b) we read:
‫ ולהכרית‬,‫ להעמיד להם מלך‬:‫ שלש מצות נצטוו ישראל בכניסתן לארץ‬:‫רבי יהודה אומר‬
.‫ ולבנות להם בית הבחירה‬,‫זרעו של עמלק‬
Rabi Yehuda says: Israel was commanded three Mitzvos upon their entry into
Eretz Yisroel: to appoint a king, to excise the seed of Amalek and to build for
themselves the Beis HaBechira-the chosen hours (=Beis HaMikdosh).
Ba’al HaTurim explains that Amalek is connected to our entrance into Israel
because that entrance initiated the obligation to destroy that nation, to
completely eradicate them.
Amalek was aware of such, Ba’al HaTurim explains and thus he did what he could
to prevent our entry into Eretz Yisroel. Not only was he the one who informed
Par’o that we left Egypt2, he was the one who informed Lovon that Yaakov fled
from him3.
It is an indication of the need for these two sections to be connected in that we
find that one aspect of the recitation that is made with the bringing of Bikkurim is
the mention of Amalek.
That verse (Posuk 5) reads:
‫ל'קיך ארמי אבד אבי וירד מצרימה ויגר שם במתי מעט ויהי שם‬...‫וענית ואמרת לפני ה' א‬
:‫לגוי גדול עצום ורב‬
You shall reply and you shall say before Hashem your G-d,’Arami destroys my
father and he went down to Egypt and he dwelled there with a small number of
people and he became a great, strong and large nation there.
This says Ba’al HaTurim is in reference to Amalek4.
We read in Parshas B’shalach (Sh’mos Perek 14/Posuk 5):
‫ויגד למלך מצרים כי ברח העם ויהפך לבב פרעה ועבדיו אל העם ויאמרו מה זאת עשינו כי שלחנו את‬
:‫ישראל מעבדנו‬
It was told to the King of Egypt that the People fled; the heard of Par’o and his
servants reversed regarding the People and they said, ‘what is this that we have
done to send Israel from our servitude?’
2
We read in Parshas Vayetze (B’reishis Perek 31/Posuk 22):
:‫ויגד ללבן ביום השלישי כי ברח יעקב‬
It was told to Lovon that Yaakov fled.
3
The meaning of ‫ארמי‬, the Aramean, is subject to dispute. In their respective
commentaries to Chumash, Rashi says the referant is Lovon and Ibn Ezra says it is
Yaakov-he wandered in Aram. Others say that it refers to Avraham Ovinu or to the
Yetzer Hara’.
I did not find another opinion that associates this with Amalek.
4
Not only is the Mitzvah of Bikkurim one of the ‫מצוות התלויות בארץ‬, an agricultural
Mitzvah which can be fulfilled in Eretz Yisroel only, it seems to possess a special
relationship with the history of Israel as a people.
Thus, the one who brings his first fruits has a special recitation that the Torah to
say that encapsulates the events from the beginning of the descent into Egypt
until the redemption that brought them to Eretz Yisroel5.
Now that we have the principle of the flow of the verses, from Amalek to the
Mitzvah of Bikkurim we are bid to investigate further to see the depth of the
connection.
It is simple that if this positioning is purposeful then the Mitzvah of Bikkurim must
serve an antidote against or a negation of Amalek and the total evil that it
represents.
On a basic level, that requires further investigation, we can note that there is a
connection between Bikkurim and Amalek-they both share a similar description‫ראשית‬-the first.
We have seen that Bikkurim are the first-fruits, as the Torah designates. One is to
take ‫מראשית‬, from the first fruits.
Amalek, as well, possesses such a title. We read (B’midbar Perek 24/Posuk 20) in
the words of Bil’am:
:‫וירא את עמלק וישא משלו ויאמר ראשית גוים עמלק ואחריתו עדי אבד‬
He saw Amalek and he raised his parable and he said, ‘The first of the nations is
Amalek and his end will be total destruction.
Undoubtedly, we recognize these verses, the recitation of which accompanies the
bringing of Bikkurim, from the Haggadah Shel Pesach. There, these verses are
cited by a Braisa that takes each phrase and expands it for us.
5
When we read ‫ארמי אובד אבי‬-Lovon wished to destroy us, we are given the
perspective of ‫לא אחד בלבד עמד עלינו לכלותנו אלא בכל דור ודור עומדים עלינו לכלותנו‬. Not
only one (Par’o) stood up against us to exterminate us, but in each and every
generation they stand up against us to exterminate us.
Rashi writes:
‫ וכך תרגם אונקלוס ואחריתו‬,‫ הוא קדם את כלם להלחם בישראל‬- ‫ראשית גוים עמלק‬
.‫ שנאמר תמחה את זכר עמלק‬,‫ליאבד בידם‬
The first of the nations is Amalek: Amalek preceded all of them (the other nations)
to make war against Israel, so translated Targum Onklos6-his end will be to be
destroyed in their hand as it says, ‘eradicate the memory of Amalek’.
Evidently, Bikkurim is an antidote against the effectiveness of the evil campaign of
Amalek against Israel. Amalek was already in existence. He attacked Israel prior
to the giving of the Torah and the Mitzvah of Bikkurim was only given later-at
Mattan Torah. Furthermore, even though the Mitzvah of Bikkurim was only given
a Mattan Torah, the actualization of the Mitzvah, its fulfillment only came some
54 years later, forty years after Mattan Torah we entered Eretz Yisroel and 14
more years while the land was conquered and divided7. Thus, the evil of Amalek
was a fact8; it was up to Israel to combat it.
The exact wording of Onklos for this phrase is: ‫ ריש קרביא דישראל הוה עמלק‬. The
beginning of wars with Israel was Amalek.
6
This is a principle which applies to all of the ‫( מצוות התלויות בארץ‬with the exception
of Challah) and it is learned from our verse. The last words of the first verse of this
section are ‫וירשתה וישבת בה‬. You will inherit and you will dwell in it.
Chazal understood that these Mitzvos were actualized only after families could
settle in Eretz Yisroel and that occurred only after the wars were concluded and the
land divide. The wars last seven years and the initial division of the land lasted an
additional seven.
7
We find other instances where evil plans were thwarted from their very beginning
and that they were never successful at all.
One example is that of Avraham’s preparation for the Akeida in which we read
(B’reishis Perek 22/Posuk 3): ‫ויחבוש את חמורו‬, he saddled the donkey. Seemingly it
was unfitting for a person of prestige like Avraham to be involved in the menial
labor of preparing the donkey for its rider and its journey.
8
Rashi there explains the reason why Avraham did not send one of his servants to
perform the task:
:‫ שהאהבה מקלקלת השורה‬,‫ הוא בעצמו ולא צוה לאחד מעבדיו‬- ‫ויחבש‬
However, today there are no longer Bikkurim. Unlike other ‫מצוות התלויות בארץ‬
that are still effective9, Bikkurim does not exist at all, even as a ‫מצוה דרבנן‬. That is
He saddled his donkey-He did it himself and did not direct [this activity] to one of
his slaves. [The reason for this is:] “Love confounds proper order”.
A similar thought is expressed in the opposite direction.
Bil’am prepared to curse Israel. we read (B’midbar Perek 22/Posuk 21):
: ‫ויקם בלעם בבקר ויחבש את אתנו וילך עם שרי מואב‬
Bil’am arose in the morning and saddled his donkey.
Certainly, Bil’am would
never consider saddling his own donkey. Why did he do so?
Rashi writes:
.‫ שחבש הוא בעצמו‬,‫ מכאן שהשנאה מקלקלת את השורה‬- ‫ויחבש את אתנו‬
He saddled his donkey-from here we learn that hatred confounds proper order.
We read in B’reishis Rabba (Parshata 55/3):
‫ תבוא חבשה‬,‫אמר ר' שמעון בן יוחי תבוא חבשה ותעמוד על חבשה‬...‫השנאה מקלקלת את השורה‬
‫שחבש אברהם אבינו לילך ולעשות רצונו שלמי שאמר והיה העולם ותעמוד על חבשה שחבש בלעם לילך‬
.‫ולקלל את ישראל‬
“Hatred confounds proper order.”…Rabi Shimon ben Yochai said, let [one act of]
harnessing and stand against [another act of] harnessing.
Let the act of saddling performed by Avraham Ovinu who went to fulfill the Will of
Him Who said ‘let there be a world’ and stand against the act of saddling of Bil’am
who went to curse Israel.
As Rashi (ibid.) writes:
:‫ שנאמר וישכם אברהם בבקר ויחבוש את חמורו‬,‫אמר הקדוש ברוך הוא רשע כבר קדמך אברהם אביהם‬
HaKodosh Boruch Hu said, ‘Wicked one!. You were preceded by Avraham Ovinu as
it says, Avraham arose early in the morning and he saddled his donkey.
In this case, an early act of piety served as a preventative against a later act of evil.
Regarding Amalek, we see that there was no preventative measure. The evil is
there. The Bikkurim serve as a medicine to heal.
In fact, today, ‫ מצוות התלויות בראץ‬are only a Rabbinic obligation and their Torahrequirement will only resume when "‫ "כל ישראל‬is in Eretz Yisroel (Rambam Hilchos
Terumos Perek 1/Halachah 26-but see Raavad and the commentaries).
9
Even though they are only Rabbinic in nature, many opinions hold that their
efficacy is still potent. Thus, when there is a promise of a multiplicity of crops to
carry us through the Shmitta year and beyond, and the Shmitta and Yovel years
because Bikkurim require a Mitzvah activity in the Beis HaMikdosh, bringing the
fruits there, raising them and moving them, and placing them before the
Mizbeach10. Since that activity cannot be performed, Bikkurim, like all other
activities that require the Beis HaMikdosh, does not exist.
If that is so, what antidote do we have today against Amalek?
S’fas Emes discusses a Midrash with great elaboration and many times
throughout our Parsha.
We read in the first section of Midrash Tanchuma of Parshas Ki Sovo:
‫ל'קיך מצוך לעשות וגו' (דברים‬...‫ היום הזה ה' א‬,)11‫א‬/‫והיה כי תבא אל הארץ (דברים כו‬
‫ ומה תלמוד‬,)13‫ו‬/‫ זה שאמר הכתוב בואו נשתחוה ונכרעה נברכה וגו' (תהלים צה‬,)12‫טז‬/‫כ"ו‬
and beyond, that promise exists today even though our Shmitta observance is only
one of Rabbinic nature.
For example, see Chiddushei HaRim to Masseches Gittin (36 b) and Chazon Ish
Shivi’is 18/4.
For a learned synopsis of this subject, see Shmittas Karko’os-Halachos U’Minhagim
HaShalem by Rav Tzvi Kohen, chapter 1, s’ifim 4-8 and the footnotes there.
The verse (D’vorim Perek 26/Posuk 4) reads:
:‫ל'קיך‬...‫ולקח הכהן הטנא מידך והניחו לפני מזבח ה' א‬
The Kohen takes the basket [of Bikkurim] from you hand and he places it before the
altar of Hashem your G-d.
Rashi explains
:‫ כהן מניח ידו תחת יד הבעלים ומניף‬.‫ להניף אותו‬- ‫ולקח הכהן הטנא מידך‬
The Kohen takes the basket from your hand-to wave it. The Kohen puts his hand
under the hands of the fruit-owner and waves it.
‫תנופה‬-waving is to raise something high and then to each of the four directions.
10
This is the first verse of our Parsha, cited in the text, which is also the first verse
of the section of Bikkurim.
11
The entire verse reads:
‫ל'קיך מצוך לעשות את החקים האלה ואת המשפטים ושמרת ועשית אותם בכל לבבך‬...‫היום הזה ה' א‬
:‫ובכל נפשך‬
This day Hashem your G-d commands you to do these statutes and these laws; you
should guard them and do them with all of your heart and all of your soul.
12
‫ וביכורים עתידין‬,‫ אלא צפה משה שבית המקדש עתיד ליחרב‬,‫לומר נשתחוה ונכרעה‬
‫ שחביבה תפלה‬,‫ עמד והתקין להם לישראל שיהו מתפללין שלש פעמים בכל יום‬,‫לפסק‬
.‫לפני הקדוש ברוך הוא ממאה מעשים טובים‬
It will be when you come to the Land. This day Hashem your G-d commands you
to do etc. This is in keeping with what the verse says, Come, let us prostrate and
bow and bend etc. What does prostrate and bow teach us? Rather, Moshe
foresaw that the Beis HaMikdosh would be destroyed and Bikkurim would cease.
He instituted that Israel should pray three times daily, because prayer is loved by
G-d more than one hundred good actions14.
Bikkurim are to be placed '‫לפני ה‬, before G-d in the Beis HaMikdosh as the verse
in our Parsha says. But, as the next verse, that the Midrash quotes, says:
‫ – היום הזה‬this day. How do we fulfill '‫לפני ה‬-before Hashem nowadays when we
do not have a Beis HaMikdosh? Thus comes the verse in Tehillim that also talks
about '‫לפני ה‬. But in this case the '‫לפני ה‬-before G-d is not done by the individual
who brings the Bikkurim. In this case everyone can fulfill '‫לפני ה‬. ‫נשתחווה‬-we will
bow down before Hashem.
That universal bowing down before Hashem is accomplished through prayer15.
This verse, a little later in our Parsha, introduces a short section in which the Torah
tells us how we are a unique part of the world for Hashem and how we have
selected Hashem to be our G-d.
13
The entire verse reads:
:‫באו נשתחוה ונכרעה נברכה לפני ה' עשנו‬
Come and let us prostrate and bow and bend before Hashem Who made us.
I do not know if the “hundred times” preferential aspect of prayer vis a vis good
deeds is derived from some this verse or if it is a general exaggerated statement as
we sometimes find.
We do find in Masseches B’rachos (21 a) a statement from an Amora that makes a
clear statement about this matter: ‫ ולואי שיתפלל אדם כל היום כולו‬:‫ורבי יוחנן אמר‬. Rabi
Yochanan said, ‘Would it be that a person could pray the entire day.
14
The Midrash mentions thrice-daily prayers. Presumably interprets such because
of the three synonymous terms of prayer-‫ נברכה‬,‫ נכרעה‬,‫נשתחווה‬.
15
How is prayer a substitute, and a superior one at that, for Bikkurim? How do
Bikkurim, and subsequently prayer, serve as an antidote against Amalek and the
pure evil that he represents.
The connection between Bikkurim and Amalek is easier to understand. Each has a
status of ‫ראשית‬, of being first. “First” is not only a matter of importance. ‘First’
sets a pattern; it establishes the nature of the subject at hand. Amalek
established the basis for international relationships with the Jewish People.
Bikkurim established our relationship with Hashem vis a vis the produce which
gives us sustenance and income.16
Rambam (Mishneh Torah Hilchos Tefilah Perek 1/Halachos 5-6) cites another verse
to indicate the three daily prayers.
‫בין‬...‫ ותפלה‬,‫של בקר היא הנקראת תפלת השחר‬...‫שתי תפלות בכל יום‬...‫וכן תקנו שיהא מנין התפלות‬
‫כענין שנאמר‬... ‫וכן התקינו שיהא אדם מתפלל תפלה אחת בלילה‬...‫הערבים היא הנקראת תפלת מנחה‬
...‫יח) ערב ובקר וצהרים אשיחה ואהמה וישמע קולי‬/‫(תהילים נה‬
[Anshei Knesses HaGedoloh] enacted the number of prayers…two prayers daily.
The one in the morning is called Shacharis and the prayer in the afternoon is called
Mincha. Similarly they enacted that a person should say a prayer at night as it
says, Evening, morning and afternoon I will pray and He will hear my voice.
It would seem that the advantage of the verse from Tehillim is that it divides prayer
into specific time slots whereas the statement of ‘three times daily’ in and of itself
does not indicate if the prayers must be separated or are able to be recite
consecutively.
For example, see Masseches Yoma (12 b) where we learn how vessels that
replaced worn or used keilim in the service of the Beis HaMikdosh were sanctified.
The Gemara says:
.‫ עבודתן מחנכתן‬- ‫ מכאן ואילך‬,‫ משיחתן מקדשתן‬- ‫ כל הכלים שעשה משה‬:‫תניא‬
The Braisa taught: all of the vessels that Moshe made, were sanctified by
anointment [with the ‫שמן המשחה‬-anointing oil-See Sh’mos Perek 30/P’sukim 22-33);
from that time on their [initial] service inaugurates them.
16
Maaser Sheni is part of the section of the Parsha that follows Bikkurim. In Parshas
R’eh we learned that Maaser Sheni, the tithe which is separated in the first two
years and years three and four of the Shmitta cycle must be taken to Jerusalem to
be eaten there.
The Torah allows Maaser Sheni produce to be exchanged for money and that money
is imbued with the sanctity of Maaser Sheni and is spent in Yerushalyim on food
How does prayer serve as a ‘first’?
S’fas Emes explains (5632 d.h. B’Midrash Moshe Rabbenu) explains that daily
prayer is the ‘first fruits’ of our labor for a particular day. The purpose of prayer
is, he writes:
...‫להביא התחדשות ע"י שמבטל הכל אל השורש וההתחלה כי שם יש תמיד התחדשות‬...
To bring renewal by virtue of nullifying all towards its root and then there is
renewal always.
products that are eaten with exactly the same Halachos that guide the original
Maaser Sheni produce. [The original Maaser Sheni loses its sanctity once this
exchange, actually ‫חילול‬-profanation, is accomplished.]
The initial use of the coin upon which the Maaser Sheni will be exchanged
inaugurates its use and sets its limitations.
Since there is a hierarchy of obligations regarding nature of Maaser Shenisometimes being a Torah mandate, at other times only a Rabbinic one and in other
situations, the result of a doubt, the initial exchange determines the highest level of
obligation for which this coin could be used.
For example, if the initial use of the coin was for something that had a Rabbinic
level of obligation only, it could then not be used for exchanging Maaser Sheni that
had a Torah – level of obligation for its use. That is why the coin is called a
‫פרוטה חמורה‬-a ‘severe’ coin because its utility is limited by the ‘severity’ of its initial
use.
Similar, in raising children we learn that we foster a sense of holiness within the
child when we encourage his first words to be ‫ תורה צוה לנו משה‬and ‫שמע ישראל‬.
Rashi cites this in commentary to Parshas Eikev (Perek 11/Posuk 19)
‫ מכאן‬.‫ שיהא זה למוד דבורו‬,)‫ד‬/‫ למדהו תורה צוה לנו משה (דב' לג‬,‫ משעה שהבן יודע לדבר‬- ‫לדבר בם‬
...‫ כשהתינוק מתחיל לדבר אביו מסיח עמו בלשון הקדש ומלמדו תורה‬,‫אמרו‬
To speak in them-from the time that the son knows how to speak, teach him Torah
Tziva lonu Moshe so that this should be is practiced speech. From here, the
[Rabbis] derived, ‘When a child begins to speak, his father speaks with him in
Hebrew and teaches him Torah.
By beginning the day with prayer17, a person places his life at its source and thus
has voided all that interferes with his relationship with his source. He renews his
connection to his source, G-d, by offering his prayers before Him18.
Seemingly, this point is valid for both Shacharis and Arvis. A new day begins
after sunset, so the Arvis prayer inaugurates that new day, sending man back
towards his roots.
A person’s day begins in the morning, so Shacharis also puts a person in touch with
his roots.
17
However, Mincha, recited in the afternoon, does not seem to represent a beginning.
How are we to understand its place in this explanation?
The first Biur Halachah in Shulchan Aruch (Siman 1/s’if 1) quotes the Yerushalmi
from the fourth Perek of Masseches B’rachos. His comment is based on the opening
words of the Shulchan Aruch there. Shulchan Aruch writes:
.‫ שיהא הוא מעורר השחר‬,‫יתגבר כארי לעמוד בבוקר לעבודת בוראו‬
A person should strengthen himself in the morning like the lion to stand to serve
his Creator. A person should awaken the morning.
Biur Halachah writes:
‫ נכון מאד ליזהר לומר קודם כל ג' תפלות הודאת ה"יהי רצון" המבואר‬- ‫שיהא הוא מעורר השחר‬
‫ל'קי‬...‫ל'קי וא‬...‫בירושלמי [במסכת ברכות] פרק תפלת השחר דהיינו בשחרית מודה אני לפניך ה' א‬
‫ ובמנחה מודה אני וכו' שכשם שזיכיתני לראות כשהחמה במזרח כך‬.‫אבותי שהוצאתני מאפלה לאורה‬
‫ בערבית יהי רצון כו' כשם שהייתי באפילה והוצאתני לאורה כן תוציאני מאפילה‬.‫זכיתי לראותה במערב‬
:‫לאורה‬
He should awaken the morning-It is very correct to be careful to say each prior to
each of the three [daily] prayers the expression of gratitude of the Yehi Rotzon that
is explained in the Yerushalmi in Perek Tefilas Hashachar.
That is, at Shacharis: I thank you Hashem, my G-d and the G-d of my fathers that
You took me out from darkness to light.
At Mincha-I give thanks etc. that just like You gave me the privilege to see the sun
when it was in the east, so I was privileged to see it in the west.
At Arvis-May it be Your Will etc. that just like I was in darkness and You took me
out to light, so, take me out from darkness to light.
We thus see that the afternoon is a time of beginning as it is the transition from the
sun being in the east to the sun being in the west. That is, it marks the conversion
of one day to the next.
S’fas Emes says furthermore (5734 d.h. B’Midrash Tanchuma) that this is an
interpretation of the verse in Koheles (Perek 7/Posuk 8):
.‫ כשהוא מראשיתו טוב‬19‫כי הכל תלוי בהראשית כמו שאמרו ז"ל טוב אחרית דבר‬
All is dependent on the "‫"ראשית‬-the beginning as the Rabbis said: that which is at
the end is good when it stems from a beginning which is good.
That is, the verse could be interpreted as meaning ‫ מראשית‬the ‘end of something’
is better than its beginning. The reason would be that we judge things from their
outcome.
However, ‫ מראשית‬does mean literally ‘from the beginning’ and thus the verse
would mean that the quality of the end product is a function of its quality from
the beginning.
S’fas Emes (5634 d.h. B’Midrash Tanchuma) was certainly aware of this question.
He explains that:
‫וכן מראשית השנה נידון‬...‫ כי הכל תלוי בהראשית‬.'‫וכן התפלות בשינוי הזמנים ערב ובוקר וצהרים כו‬...
...‫מה יהי' בסופה אינו דווקא בראש השנה רק כל שינוי ודבר חדש נמשך הכל אחר הראשית‬
Similarly in prayers, with the change of the times evening, morning and afternoon
etc. Because everything is dependent on the beginning…Similarly the world is
judged from its beginning as to what will be at its end. It is not specifically on Rosh
Hashanah [only] but with every change and every new event, [what will be] is a
continuation from its onset.
Perhaps this explains the obligation to recite ‫ מודה אני‬in the morning, even before
we have washed out hands with ‫נטילת ידיים של שחרית‬-neigel vasser, even though the
‫ רוח טומאה‬is upon us and we are to rid ourselves of it immediately.
18
Perhaps ‫ מודה אני‬connects with our ‫שורש‬, source-root at our first moment of renewal
in the new day and the importance of its recitation overrides, momentarily, the
obligation of washing.
The entire verse reads: ‫טוב אחרית דבר מראשיתו טוב ארך רוח מגבה רוח‬. The end of a
matter is better from its beginning; one who is patient is better than one who is
haughty.
The reason for the differential translation of the prefix letter ‫ מ‬in ‫ מראשיתו‬and the
prefix letter ‫ מ‬in ‫ מגבה‬is explained in the text.
19
This is the interpretation of Rabi Akiva cited in the Midrash Zuta on Koheles by
Elisha ben Avuya in one of famous conversations with his erstwhile student, Rabi
Meir, regarding this verse:
‫ אלא טוב אחרית דבר כשהוא מראשיתו טוב‬,‫עקיבא רבך לא כך אמר‬...‫אמר ליה‬
[Elisha ben Avuya] said to [Rabi Meir], ‘did not Akiva your Rebbe interpret this
verse in the following manner? The end of a matter is good when it is from a
good beginning.20
However, the beginning of a process extends beyond influencing the quality of its
outcome. The beginning of a process shapes the process and defines it. The
beginning of a process gives it meaning and defines it character.
The above appears to be the intent of S’fas Emes (5740 d.h. Bikkurim) who
analyzes the detailed description that the Torah gives to the process of bringing
Bikkurim.
We have a synopsis of the elaboration, or lack thereof, that the Torah gives
various Mitzvos in the Mishnah in Masseches Chagiga (Perek 1/Mishnah 8).
It writes:
‫היתר נדרים פורחין באויר ואין להם על מה שיסמכו‬
The laws regarding allowing vows fly in the air and they have no source upon
which to rely.
Bartenura explains:
This alternative way of understanding the prefix letter ‫ מ‬or the entire word ‫ מן‬is
found in an earlier verse in Koheles (Perek 2/Posuk 13).:
:‫וראיתי אני שיש יתרון לחכמה מן הסכלות כיתרון האור מן החשך‬
I saw that wisdom is superior from foolishness like the superiority of light from the
darkness.
Metzudas Dovid explains that the prefix ‫ מ‬means from and that the [understood]
superiority of light stems from understanding the profundity of darkness as
foolishness serves as a purpose to help us understand wisdom.
20
‫ ואין לסמוך‬,‫ מעט רמז יש במקרא שיוכל החכם להתיר הנדר‬- ‫היתר נדרים פורחים באויר‬
:‫ אלא כך מסור לחכמים בתורה שבעל פה‬,‫עליו‬
The laws regarding allowing vows fly in the air-there is only a small hint in the
[written] Torah that teaches us that a Chacham can nullify a vow and that one
cannot rely upon it; rather this law was given to the Chachamim in Torah
She’ba’al Peh.
The Mishnah continues:
‫הלכות שבת חגיגות והמעילות הרי הם כהררים התלויין בשערה שהן מקרא מועט והלכות‬
‫מרובות‬
The Laws of Shabbos and those of the Korban Chagiga and Me’ila-personal use of
hekdesh are like mountains hanging by a hair because there is a small amount
regarding them in the written Torah and many laws.
‫הדינין והעבודות הטהרות והטומאות ועריות יש להן על מי שיסמכו‬
Monetary laws, the laws of service in the Beis HaMikdosh, the laws of purity and
impurity and those of forbidden marital relationships they have sources in the
Torah and they are the body of the Torah.
The Mishnah concludes: ‫הן הן גופי תורה‬.
These and those (whether or not there is an abundance of verses in the TorahBartenura) are the body of the Torah.
The laws of Bikkurim, on the other hand have a plethora of details that seem not
to be substantively related to its laws.
Everyone can see the section personally, but we will suffice with one specific
point.
The Torah tells the field owner to take the first fruits and ‫ – ושמת בטנא‬place them
in a basket. It is hard to see that the means by which the first fruits are carried-in
a basket or in a different type of container-or in one’s hand-should make a
difference. Yet, the Torah gives this detail which is not inherently part of the
offering of the first fruits.
This is the reason, S’fas Emes says, why the Mishnah gives extraordinary detail
describing how Bikkurim were brought with great elaborateness. We read in the
third Perek of Masseches Bikkurim (Mishnayos 2-3):
‫כיצד מעלין את הבכורים כל העיירות שבמעמד מתכנסות לעיר של מעמד ולנין ברחובה‬
'‫של עיר ולא היו נכנסין לבתים ולמשכים היה הממונה אומר קומו ונעלה ציון אל בית ה‬
‫הקרובים מביאים התאנים והענבים והרחוקים מביאים גרוגרות וצמוקים והשור‬: ‫ל'קינו‬...‫א‬
‫ החליל מכה לפניהם עד‬.‫הולך לפניהם וקרניו מצופות זהב ועטרת של זית בראשו‬
‫שמגיעים קרוב לירושלם הגיעו קרוב לירושלם שלחו לפניהם ועטרו את בכוריהם הפחות‬
‫הסגנים והגזברים יוצאים לקראתם לפי כבוד הנכנסים היו יוצאים וכל בעלי אומניות‬
: ‫שבירושלם עומדים לפניהם ושואלין בשלומם אחינו אנשי המקום פלוני באתם לשלום‬
How were the Bikkurim brought up to Yerushalayim? The cities of a particular
ma’amad would come to the city of the ma’amad and they would sleep in the
street and would not go to private houses. To those who arose earlier, the
person in charge would say, ‘Arise and let us ascend to Tziyon, to the House of
Hashem our G-d. Those who were close [to Yerushalayim] would bring [fresh] figs
and grapes [as their Bikkurim]. Those who were distant would bring [dried] dates
and raisins.
The ox [leading the wagon] walks in front of them and its horns were gold-plated
and an olive-branch crown was on its head. Flute music accompanied them until
they approached Jerusalem. When they came close to Jerusalem, they sent [to
the people of Jerusalem telling them of their imminent arrival.] they adorned
their first fruits [at that point]. The governors and other officers went out [from
Yerushalyim] to meet them. Those who went out were appropriate for the rank
of those who brought Bikkurim. The artisans [in Yerushalayim] would stand
before [the visitors] and inquire as to their welfare and say, “Citizens of such and
such a place welcome and come in peace.]
S’fas Emes writes:
.‫ כי חיות הכל ע"י נקודה הראשית ויש לכל אחיזה בנקודה זו‬.‫לתת שכר על כל דבר ודבר‬
‫ וכחן של ישראל לדבוק תמיד‬.‫שכולם נבראו רק לצוות לזה להיות הכנה לזה הראשית‬
‫באותו ראשית‬
[The purpose of all of these details is] to give reward for each and every action.
Because the life of all comes about through the beginning point and the entirety
[of the process and action] is bound to this [beginning] point. All of these aspects
were created to provide for the preparation of this beginning. It is the strength
of Israel to cleave always to this beginning21.
What can we learn from the Midrash which equates Bikkurim with prayer and
juxtaposes both with Amalek?
If all I knew was that I had to combat the ‫ ראשית‬of Amalek I might think that I
have opportunity only. Amalek was uniquely ‫ ראשית גוים‬and thus if my first
attempt to combat him would fail, I would fail permanently.
There was such a historical moment with the appointment of the first King of
Israel. ‫ שאול המלך‬was the first king of Israel and he had a task to destroy
Amalek. That task was to be his initial undertaking, as noted earlier.
The first task of the first King of Israel was to destroy the nation that was first in
its opposition to Israel. Shaul HaMelech failed at that task.
Was all hope gone?
The lesson of Bikkurim negates that statement. Annually a person can find
renewal. Annually there can be a new start. The ‫ ראשית‬of Israel is not a onetime only event. It is perpetual.
However, if Bikkurim is to be our remedy against Amalek, what are we to do when
the Beis HaMikdosh is not standing?
Thus we learn that prayer is in place of the Beis HaMikdosh and it is far more
efficacious. Prayer is not only daily, it is three times a day. With every shift in
See additional comments about Bikkurim and prayer and Amalek in the writings
of S’fas Emes for years 5644, 5654 and 5655.
21
time, there is an opportunity for renewal. With every shift on time we have the
ability to repel Amalek, if not to eradicate him completely.
What happens when we adjoin more than one ‫ ?ראשית‬What happens when we
utilize the ‫ ראשית‬aspect of prayer at ‫ראשית השנה‬, when the year begins?
Certainly we have increased our force exponentially.
However, that exponential increase is only possible when we utilize the ‫ראשית‬
power that exists.
How do we empower that ‫ ראשית‬force?
In the days before Rosh Hashanah and Yom Kippur we recite Selichos. The
custom of Ashkenazi congregations (Rama in Shulchan Aruch Orach Chaim Siman
581/s’if 1) is to begins Selichos on a Motzaei Shabbos close to Rosh Hashanah so
that there will be at least four days of Selichos recitation. When Rosh Hashanah
occurs on Monday or Tuesday, the beginning of Selichos is the two Motzaei
Shabbasos prior to Rosh Hashanah (ibid.).
Why is there a need for at least four days of Selichos recitation prior to Rosh
Hashanah, according to the custom of Ashkenazim?
Two reasons are offered (Mishnah Brurah s’if koton 6) and they need not be in
opposition. One reason is that a person should check his readiness for the Yomim
Noraim, just like a Korbon is inspected for its readiness. A Korbon is checked for
its readiness at least 4 days prior to its offering and thus a person must inspect
himself. The recitation of Selichos is an outrstanding vehicle for such
examination.
A second answer is that a person should fast during the entire Aseres Y’mei
Teshuva. However, there are four days during Aseres Y’mei Teshuva in which
fasting is prohibited-the two days of Rosh Hashanah, Shabbos Shuva and Erev
Yom HaKippurim. To make up the missing four days, Selichos are always recited
at least four days prior to Rosh Hashanah.
However the Minhag cited by the Shulchan Aruch (ibid.) is different.
.‫נוהגים לקום באשמורת לומר סליחות ותחנונים מראש חדש אלול ואילך עד יום הכפורים‬
Common practice is to arise prior to morning to say Selichos and supplications
from Rosh Chodesh Elul22 until Yom HaKippurim.
Why is Rosh Chodesh Elul an auspicious time to recite Selichos? Mishnah Brurah,
in his introduction to this Siman, writes:
‫ומה שנהגו מראש חודש שאז עלה משה בהר סיני לקבל לוחות אחרונות‬
The custom from Rosh Chodesh [is because] it was then that Moshe ascended to
Mt. Sinai to receive the second Ten Commandments.
Not only is Rosh Chodesh Elul a beginning in its own right, but that Rosh Chodesh
Elul, in the year 2449 marked a second beginning as well. it signified the renewed
relationship with Hashem following the sin of the Golden Calf.
Elul is the final month of the year. One could say that all is lost; nothing can be
recovered so far into the year. But we learn from Bikkurim and its enhanced
substitute prayer that nothing is ever lost, at least until it is over.
Finally, prayer itself as its own beginning which sets the tone for the entire Amida.
Shulchan Aruch writes in Siman 101 (s’if koton 1):
‫ לפחות יכוין באבות; אם לא‬,‫ואם אינו יכול לכוין בכולם‬,‫המתפלל צריך שיכוין בכל הברכות‬
‫ והאידנא אין חוזרין בשביל‬:‫ הגה‬.‫ יחזור ויתפלל‬,‫ אף על פי שכיון בכל השאר‬,‫כיון באבות‬
.‫ אם כן למה יחזור‬,‫ שאף בחזרה קרוב הוא שלא יכוין‬,‫חסרון כוונה‬
One who recites the Amida must attend to all of the B’rachos with concentrairon
and if he cannot attend with concentration to all of them at least he should
concentrate on ‫אבות‬- the opening Brocho23 of each Amida.
Mishnah Brurah in s’if koton 1 explains that Selichos begin from the second of
Elul since they and supplications are not recited on Rosh Chodesh.
22
23
Mishna Brurah writes in s’if Koton 3:
Every prayer is a new opportunity and every prayer has a beginning by which one
can set the tone for that prayer, that point in time, that day-and for one’s life.
Evil is around constantly with the immoral heirs of Amalek leaving their mark
constantly and unavoidably.
We are able to override their goals. We can look at these next days, not only as
marking the end of the year, but also we can see them as an auspicious
opportunity to preface the beginning and to make an imprint that will last for the
coming year ‫הבאה עלינו לטובה‬.
Shabbat Shalom
Ksiva Vachasima Tova
Rabbi Pollock
‫ כי הוא סידור שבחו של מקום על כן אינו בדין שיהא אז פונה לבבו לדברים אחרים ויש פוסקים‬- ‫באבות‬
‫ ואם הוא משער שאפילו באבות לא יכוין לא יתפלל כלל עד שתתיישב‬.‫דגם מודים חשוב כאבות לכתחלה‬
:‫דעתו שיהיה יוכל על כל פנים לכוין באבות‬
In Ovos- because [in it] we have the ordered pronouncement of praise of G-d.
Therefore, it is not appropriate that his heart should turn to other matters. There
are authorities who say that at least, a priori, Modim is as important as Ovos. If a
person estimates that he cannot have Kavana even in Ovos, he should not daven
until he can at least have kavana in Ovos.
The inclusion of Modim in this exclusive list does not contradict our thesis. It is the
first blessing of the final three B’rochos of thanksgiving.