‫פרשת כי תבוא‬
As we approach the Torah’s conclusion, Sefer D’vorim continues to provide us with
additional mitzvos that are particularly appropriate to it. As Ramban has told us at the
beginning of this book, Mishneh Torah has a particular focus on Mitzvos Ha’t’lu’yos
Bo’oretz, those precepts that are fulfilled in connection with land. Such “landed”
mitzvos belong uniquely to Eretz Yisroel and therefore are particularly befitting for
this Sefer which immediately precedes the entry of ‘Am Yisroel to Eretz Yisroel.
The two opening Mitzvos seem to be particularly related in many aspects to this
purpose and to each other. The Torah tells us first (Perek 26/Psukim 1-11) of the
Mitzva of Bikkurim, taking the first of the produce of “Peiros she’nish’tab’cho
bo’hem ho’oretz”, wheat, barley, grapes, figs, pomegranates, olives and dates (Perek
8/Posuk ), to the Beis HaMikdosh, to the officiating Kohen.
We are told that the bringing of these Bikkurim is accompanied by a particular recital
(P’sukim 5-10), referred to as Mikra Bikkurim, that gives expression to the Mitzva
being fulfilled.
The second section is called “Bi’ur Ma’asros”. Literally, this means disposing
(according to Rambam it means “destroying”) any non-distributed types of ma’aser
from your possession. Since there are two mini-cycles (years 1-3 and 4-6) for
distributing ma’asros during the seven year Shmitta cycle there is an obligation of
“bi’ur” at the end of each of those cycles. On Erev Pesach of the fourth and seventh
(this coming Shmitta year) the landowner must remove any undistributed tithing from
his ownership. Thus, if he owes Ma’aser Rishon to the Levi (from years 1-3 or 4-6)
of the mini-cycle), Ma’aser Sheni (from years 1 and 2 or 4 and 5)) to be taken and
eaten in Yerushalayim, or Ma’aser ‘Oni (from the third or sixth year) to be given to
the impoverished, he must pay his debts or fulfill his obligations immediately. This is
in keeping with what is written in Parshas R’eh (Perek14/Posuk 28), “Mik’tzei
sho’losh shonim to’tzi es kol ma’asar t’vu’o’s’cho ba’shonoh ha’hi.” At the end of
three years take out all the tithing of your produce in that year.
This Mitzva also has an accompanying recitation, appropriate for its purpose which is
called Vidui Ma’asros, the “confession” of the tithing.
After the initial study, further in-depth contemplation makes the initial similarities
pale in comparison to the differences between these two Mitzvos.
First, the act of bringing Bikkurim is the very first step in dealing with the Mitzvos
Ha’t’lu’yos Bo’oretz. Since the first of the annual “gifts” is Bikkurim, that
inaugurates the yearly cycle, and the beginning of the yearly cycles, themselves.
Bi’ur Ma’asros, on the other hand, completes the cycle, dealing with the final gifts
from the final harvests after the mini cycle has been completed.
The complete act of Bikkurim is located in Beis HaMikdosh. “V’holachto el
ha’mokom asher yivchar Hashem E’lo’kecho l’sha’kein sh’mo shom”(Posuk 2). The
bringing of the fruits and the declaration must all take place there. Bi’ur ma’asros, on
the other hand takes place at home. There one checks one’s household and one’s
accounts. There, and only there, can one be sure that, whether through design or
oversight, errors can be corrected. True, the Torah says that the “vidui” is recited
“lifnei Hashem E-lo-kecho (Posuk 13), but that is only part of the observance, not its
entirety.
The most significance contrast can be found, perhaps, in the different styles of the
recitations. Of course, the recitations will be different. Each has its own subject and
thus the content of each will be inherently different. Nonetheless there is a contrast in
style implies important differences that must be understood.
Mikra Bikkurim, in its entirety, is a statement referring to the nation of Israel.
Familiar to us from the Haggada Shel Pesach, we remember how all the verses are
said in the plural, referring to the history of B’nei Yisroel in which the landowner
determinedly makes him a part. He begins, “Arami oveid o’vi” (Posuk 5), describing
the descent into Egypt, and then, “Va’yo’rei’u o’sonu” (Posuk 6) describing the
hardships we endured there. The recitation continues, “Va’yo’tzi’einu Hashem
mi’Mitzrayim” (Posuk 8) describing the Exodus that was experienced together by
‘Am Yisroel and “Va’y’vi’einu” (Posuk 9) telling how Hashem brought us to Eretz
Yisroel. The landowner, through his words, does not see himself alone, separate and
distinct, but as an integral part of K’lal Yisroel.
The Torah then promises a blessing to this individual, as such. “V’so’machto v’chol
ha’tov…u’l’vei’secho…” (Posuk 11). You (singular!) will rejoice with the all the
good Hashem has bestowed upon you and your household.
Thus Mikra Bikkurim is noted for the fact that its content is national and the
concluding blessing is more personal and particular.
Now, look at Viddui Ma’asros. The recitation is all in the singular and personal.
“Bi’arti ha’Kodesh min ha’Bayis” (Posuk 13). I have ridded the sanctified ma’aser
from my house. “Lo o’chal’ti v’oni mimenu” (Posuk 14). I did not violate its
holiness by partaking of it as a mourner. “Shoma’ti b’kol Hashem E-lokoi” (ibid.). I
hearkened to the voice of Hashem, my G-d. All is in the singular. All is personal and
individual.
The conclusion of Vidui Ma’asros has a different type of conclusion, though. The
reader turns to HaKodosh Boruch Hu and recites the poignant verse: “Hashkifa
mim’on kodsh’cho min ha’sho’mayim u’vorech as ‘am’cho es Yisroel v’eis
ho’adomo a’sher nosato lonu, ka’asher nishba’to la’a’voseinu e’retz zovas cholov
u’dvash”(Posuk 15). Look down, Hashem, from your holy abode, from the heavens
and bless your people Israel and the land You gave us, like you vowed to our
ancestors, a land flowing with milk and honey.
This Parsha is almost the opposite of that which preceded it. Here the individual is in
the center for almost its entirety. However, its conclusion, its finale, asks, in
magnificent tones, that all of Israel, and its land, be completely blessed.
Two sections seem so perfectly matched, but when viewed with greater scrutiny their
differences call many questions to the fore.
The time of bringing Bikkurim was certainly a period of great joy. The ground, the
trees and the vines have begun to give forth their bounty. The landowner looks
forward with great anticipation to the wealth that his property will bring him. It is not
surprising that the ceremony of bringing Bikkurim to Beis HaMikdash was ornate.
Masseches Bikkurim tells us of the vessels laden with the new produce, decorated and
bejewelled, the animals decorated and the overall festive atmosphere. Undoubtedly,
he was thinking of the vacation he could take with his family, remodeling his house or
expanding his property. At that moment the landowner is very much self-centered. It
is at that point that the Torah commands him to rise above his own personal interests
and have a view that extends beyond his parochial needs.
View the history of your people. Do not see yourself as isolated and alone. Know that
there is that which is past your own needs and goes beyond them. If, in the midst of
his personal simcha, he who brings Bikkurim is able to give voice to the peoplehood
of ‘Am Yisroel and not only his own needs, he deserves the audience in Beis
HaMikdash. He is worthy to bring his produce their and make his proclamation
before Hashem. When he reaches such a level he then receives the personal blessing
that comes at the end of the section. It is not what he originally thought that the
blessing of his bounty came about because of his own hard work or good luck. It is
because he is part of ‘Am Yisroel and Hashem has blessed His people and as part of
that people he, too, is blessed.
Bi’ur Ma’asros is quite distinct from Bikkurim. Almost three years have past since
the initial exuberance of Bikkurim. The vagaries of the weather, pestilence and the
prices on the open market might have done much to damper the initial enthusiasm that
was felt. And, even if all of his expectations were met, the landowner was reminded
clearly during these past three years that all was not his. In addition to the few fruits
of Bikkurim and the 2 percent given to Truma, and additional large sum of almost 20
percent had to be dedicated to the Levi, to be taken to Yerushalayim or to be given to
the poor. These constant deductions certainly proved a challenge to our farmer. From
the onset his profits were lowered tremendously. If there were national taxes,
payments to the King or to the municipality, they cut into his profits as well.
Beyond the payments, the Torah says it is not sufficient merely to pay. There are
Mitzvos that guide and limit the individual, even when giving what he is commanded.
Rashi points out the various halachos that are contained within the vidui-confession
that is recited.
Yes, this recitation is self-centered. However its focus is not self-aggrandizement.
Rather it emphasizes that in spite of his largesse in giving, he was also limited and
proscribed. If the vidui is recited properly, reminding him of his obligations not of
his charity, then he truly knows his place among ‘Am Yisroel and before HaKodosh
Boruch Hu. At this point he not only deserves to receive Hashem’s bracha, as the one
who brought Bikkurim properly, he can also bestow his own blessing. He can turn to
Hashem and ask that blessings be given to all the people Israel of whom he is a most
faithful representative.
Shabbat Shalom
Ksiva Vachasima Tova
Rabbi Pollock