intended to increase the knowledge, interest, and anticipation of the reader, thereby hastening the realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

One More on Bikurim
"The flute was played before them (the procession of farmers bringing Bikurim) until they drew near to Jerusalem. When they drew near to Jerusalem, they sent messengers before them (to inform the Mikdash authorities of their arrival) and in the meantime, they decorated their Bikurim. The Pachot and the Seganim - the "leaders of Israel" and the "most important Kohanim" and the treasurers went out to meet them.

According to the rank of those who came in, they used to go forth..." The Yerushalmi indignantly asks, "And are there great and small in Israel? Rather we should say that it depended on the number of those entering Jerusalem. If there were many entrants, many Mikdash officials came to meet them; if there were few entrants, then fewer Mikdash officials came to greet them." After all, the Yerushalmi democratically asserts, "Everyone in Israel is important and all Israel are descendents of kings…" As the colorful parade of thousands of jubilant farmers entered Jerusalem, they sang, "Our feet are standing within your gates O Jerusalem (Tehilim 122) The Mishna continues, "And all the craftsmen of Jerusalem would rise before them and greet them, 'Brethren of such and such place, come in peace". The Bartenura explains, "Ordinarily, craftsmen at work are not required to rise before Talmidei Chachamim, so that they should not be dis- turbed in their work. Nevertheless, (according to R. Yose ben Abin) they were obligated to rise before the Bikurim-bearering farmers, because a Mitzva is beloved when it is being performed". The Rambam points out that the farmers constituted a Tzibur - a "community" - and the honor due to a community supersedes any other considerations.

"The flute played before them until they arrived at Har Habayit - the Temple Mount." Until the Bikurim-bearing farmers reached Har Habayit, they were not required to carry their Bikurim personally. But upon entering the Azara, each person took his basket and placed it on his shoulder. The Mishna continues; "When they reached Har Habayit, even King Agrippa would take his basket (of Bikurim) and place it on his shoulder and proceed to the Azara." When the procession "reached Har Habayit, the Leviyim, (with musical accompaniment), burst into song; "Halleluyah. Praise G-d in His Sanctuary; Praise G-d in the firmament of His power…" (Tehilim 150). When they entered the Azara, the Leviyim sang. "I will extol Thee O Lord, for you have raised me up and you have not allowed my enemies to rejoice over me" (Tehilim 30). The farmers did not neglect to bring sacrificial animals for Olot and Shelamim.

The Rambam comments: "The farmer enters the Azara and reads the Bikurim declaration while the basket is still on his shoulder; 'I profess this day before the Lord your G-d that I have come into the land that the Lord swore unto our forefathers to give us.'" (Hilchot Bikurim 3:12). This pasuk was the introduc- tion to the retrospective proclamation of the farmer as he presented his Bikurim to the kohein. The Rambam continues, "He lowers the basket from his shoulder and holds it by its rim. And then the Kohein puts his hand underneath (the basket) and (together, the farmer and the kohein) 'wave' it (up, down and in all four directions)". Then the farmer continued reading, "An Aramean (Lavan) tried to destroy my father (Ya'akov)..." He reads through the entire declaration - (Devarim 26:5-10) which is a condensation of the national historical origin of Am Yisrael. After escaping from Lavan, Ya'akov "went down to Egypt and there became a nation, great, strong and numerous." But the Egyptians enslaved us and we cried out to G-d. "G-d heard our cry and took us out of Egypt with a strong hand and an outstretched arm. He brought us to this place and he gave us this land, a land flowing with milk and honey." (The translation, cited above is the Midrashic rendition of the Sifri, familiar to us from the Hagada.) The farmer concluded, "And now, behold, I have brought the first fruit of the ground that you have given me O Lord." The Mishna reads; "Originally, all those who could read (the prescribed words of the Bikurim declaration) would read them, and for those who could not, the kohanim would recite it together with them." First the kohein read and then the farmer. But those who were unable to read the declaration without help were embarrassed and refrained from bringing their Bikurim. The Sages then ordained that even those who could read the words of the declaration on their own without help, would also repeat the words of the declaration (after the kohein). This "reform" was not simply a "concession to the ignorant masses". There was a solid halachic basis for this innovation. Rambam explains; "When there came a time when not everybody was conversant with the Holy Language… they had everyone repeat the words of the declaration after the kohein, so that no one should be embarrassed. They agreed (to this change) because the Torah says, "They shall answer and say..." There is no answering unless others speak first."

"And you shall come to the kohein that will be in those days." Unlike Teruma (kohen’s due) which could be given to any kohein and not necessarily in Jerusalem, Bikurim could be presented only to the kohanim serving at that particular time in the Beit HaMikdash. Many Olei Regel (pilgrims) brought their Bikurim on Shavu'ot (and on Sukkot) instead of waiting for their Ma'amad, thus saving themselves an extra trip. Many utilized the opportunity to bring their Ma'asrot, and other "gifts" to the Beit HaMikdash as well. Tuvia (from the Apocrypha) "went often to Jerusalem… having the first fruits and the tithes and the Reishit HaGeiz (first sheared wool, one of the gifts given to a kohein) and I gave them at the Altar to the kohanim, the sons of Aaron" (Tuvia 1:6,7). The kohanim were permitted to eat Bikurim anywhere in Jerusalem. First, they would recite the Beracha over the fruit and then, "Boruch… Asher Kid'shanu Bikdushato Shel Aharon V’tzivanu Le'echol Bikurim." - "…Who has sanctified us with the holiness of Aaron and has commanded us to eat Bikurim."

When the farmer finished his declaration, he placed his Bikurim by the southwestern corner of the Mizbei'ach. "He then bowed down and departed." He was required to spend the night in Jerusalem but the next day, he could return home. The Torah says, "'And you shall rejoice in all the good.' The Bikurim declaration is not read except during the time of rejoicing. And when is that? From Shavu'ot until Sukkot. "While farmers could bring Bikurim until Chanuka, nevertheless, after Sukkot, the declaration was not recited. The period of celebration, of national exultation, was during that time when the people rejoiced, as they harvested and gathered the produce from their fruitful fields, vineyards and orchards. The Orach Chayim HaKadosh, famed Mekubal and Parshan, taught that the central message of Bikurim is that the only true reason to rejoice is when a Yisrael is privileged to live in Eretz Yisrael!

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email at acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.

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