Ki Savo
Rabbi Jablinowitz
This week’s parsha begins with the mitzvah of Bikurim. The Medrash Tanchumah teaches that Moshe Rabbeinu saw that the Beis Hamikdash was going to be destroyed and as a result, Bnei Yisrael would be unable to continue bringing Bikurim. As a replacement for the mitzvah of Bikurim, Moshe Rabbeinu established that Bnei Yisrael should daven three Tefillos a day.
One of the difficulties with this Medrash is what the connection between Bikurim and Tefillah is. How was the establishment of Tefillah meant to replace the mitzvah of Bikurim?
When the Torah describes the mitzvah of Bikurim, it states (Chapter 26, Pasuk 2) V’Lakachtah M’Reishis Pri Ha’Adamah. You shall take from the first fruits of the ground. The mitzvah of Bikurim is referred to as Reishis. This mitzvah parallels the essence of Bnei Yisrael who are also referred to as Reishis, as Chazal darshens on the first pasuk in the Torah Bereishis, Bishvil Yisrael Shenikre’u Reishis. The world was created for Clal Yisrael who are called Reishis.
What is the meaning of this term Reishis?
The mitzvah of Bikurim is performed by the farmer who has spent time and effort cultivating his field. And the very first fruits of his labor are brought to the Beis Hamikdash. His initial response to finally seeing results from his hard work is to acknowledge Hashem’s role as the creator of the world and give thanks and Hakaras Hatov.
This is one of the meanings of Reishis; to give immediate recognition to Hashem and have initial awareness of where one’s bounty comes from.
This is a trait of Bnei Yisrael who, as we mentioned, are also called Reishis. The mitzvah of Bikurim immediately follows the end of last week’s parsha and the mitzvah of remembering and eradicating Amalek. Amalek is the nation which is in total contradistinction to Am Yisrael. It is a nation which doesn’t acknowledge Hashem and engenders the confusion which can result from the physical world (the Gematriyah of Amalek is safek). Therefore right after mentioning Amalek, the mitzvah of Bikurim is brought emphasizing Clal Yisrael’s recognition that the physical world was created by Hashem and our acknowledgment of this through the mitzvah of Bikurim. And the Torah refers to Amalek as Reishis Goyim Amalek V’Achariso Adei Oveid (Bamidbar, Chapter 24, Pasuk 20). Its status as Reishis of the nations of the world places it in direct opposition to Clal Yisrael, and they will subsequently be wiped out and destroyed.
The Sfas Emes teaches in the name of the Chidushei HaRim that this is why Moshe Rabbeinu saw Tefillah as an appropriate replacement for Bikurim. Tefillah has a “Reishis” component as well. As soon as we wake up in the morning, the first thing we do is pray and give thanks to Hashem. The first thing we do is to acknowledge our souls having been returned to us and appreciate the opportunity to live and fulfill mitzvoth. And we repeat this cycle of prayer throughout the day, as the day changes from morning to afternoon and then eventually reach the darkness of evening. We give thanks and acknowledgment for all aspects of life as represented by the different parts of the day.
When we bring Bikurim the Torah states (Chapter 26, Pasuk 11), Va’Samachtah B’Chol HaTov Asher Nasan Lechah Hashem Elokechah. You shall rejoice in all the good that Hashem has given you. The Sfas Emes teaches that part of the mitzvah of Bikurim is to appreciate the good in everything we have from Hashem. It may not always be obvious, but there is good in everything we have from Gd. This is the essence of Tefillah as well; being able to appreciate everything we have and give thanks for it. And the different parts of the day in which we pray represents the different aspects of life and our need to appreciate and acknowledge it all.
This is the essence of Reishis, an initial and immediate acknowledgement of where our bounty comes from. And this is a fundamental trait of Am Yisrael, as expressed in the mitzvoth of Bikurim and Tefillah.
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