Parashat Ki Tavo כִּי-תָבוֹא

The first word in our Parasha is “Vehaya” (“והיה”) and it has the same letters of HaShem’s name in Hebrew (“יהוה” – Y.H.V.H), alluding to that He kept his promise to our forefathers and us of giving the land of Israel. Only by His merit and our forefathers’ merit we received the Promised Land then and now as we learn from the words “Ki-Tavo” “כִּי-תָבוֹא אֶל-הָאָרֶץ”.

The numerical value of the words “Ki-Tavo (“כִּי-תָבוֹא”) is 439, referring to the last year in exile with is 439. While they are about to enter the Land of Israel on the 440th year. As promised by HaShem to Avraham at “ברית בין הבתרים” Berit Ben HaBetarim (The Covenant between the Parts). Interestingly enough the words “Moshe Ben Yocheved” “משה בן יוכבד” is also 439 alluding his leadership to redemption and entry to Israel. The first Mitzvah upon arriving into Eretz Israel was Bikurim (“בכורים”), bringing the first fruits to Beit-Hamikdash.

It is interesting to see that the first verse has fourteen words, alluding to the same number of 14 years it took Bnei-Yisrael to conquer the land, divid it and settle in it. After they fought and won all wars against the seven nations, Joshua then divided the land between the tribes according to their physical and spiritual needs. Once again HaShem reiterates His promise to give the Holy Land to the people of Israel as their inheritance. The word Bikurim comes from the word Bechor (“בכור”) firstborn, as we are HaShem’s  Bechor (“בכור”) firstborn. We bring to HaShem as thanksgiving for that which He gives us first.

The Bikurim offering of the first fruits in the Temple depicts how it is seen in Kabbalah as the secret of unifying the spiritual with the physical worlds. The Zohar says that the seven species represent the seven Sefirot (Divine attributes) of the world of Tikkun (fixes). We are obligated to tie a ribbon around the first fruit in order to mark it and dedicate it to HaShem. Such act came to fulfill the Mitzvah of sacrificing the firstborn to HaShem, that emphasized the belief that HaShem  and all that He gives us. In return we are “giving” back the first fruit as it is really belongs to HaShem to begin with. Such act show our full Emunah (faith) in HaShem, as we must perform without hesitations or conditions. By doing so we ensure that HaShem will provide us with all our needs in the future.

Our first commandment is to take the first ripened fruits and place them in a basket, and bring it as offerings to HaShem in Beit-Hamikdash. Only after Bnei-Yisrael were settled in their portion of land they were obligated to bring offerings. The instructions of bringing the first fruit comes to teach us that we must thank HaShem and give the “firstborn” to HaShem, just as he saved our firstborn in Egypt. Bnei-Yisrael were instructed to place the Bikurim in a basket; the Midrash says that just as our Neshamah (soul) is placed in our physical body (basket) for protection, so too the first fruits are placed in the basket for protection.

The obligation of Bikurim applies to the “seven species” of Eretz-Yisrael:

1. Wheat (Chitah in Hebrew)
2. Barley (Se’orah in Hebrew)
3. Grapes (Gefen in Hebrew), usually consumes as wine
4. Figs (Te’enah in Hebrew)
5. Pomegranates (Rimon in Hebrew)
6. Olives (Aayit in Hebrew), consumes in an oil form
7. Dates (Tamar or D’vash {honey} in Hebrew)

King David wrote (Tehilim 122) the famous verse “עומדות, היו רגלינו–בשערייך, ירושלים” meaning “we were joyfully standing in Jerusalem” and welcoming all the people of Israel who came to perform the Mitzvah of Bikurim. While performing the Mitzvah of Bikurim Bnei-Yisrael had to read verses 26:5-8; they were obligated to sleep in Jerusalem for at least one night to fulfill the full Mitzvah of the three Regalim. The Three Pilgrimage Festivals, in Hebrew Shalosh Regalim (שלוש רגלים), are three major festivals in Judaism—Pesach (Passover), Shavuot.

In verse 26:2 we find an odd explanation of the fruits as they are described as “fruit of the Adama” (land) and not of a tree, as it is written, “You shall take of the first of all the fruit of the ground” (“וְלָקַחְתָּ מֵרֵאשִׁית כָּל-פְּרִי הָאֲדָמָה”). We know that five out of the “seven species” of Eretz Yisrael, only two are considered “fruit of the ground” on which the blessing is “Borei Peri Ha’adama” (“בורא פרי האדמה”), while and the other five are “fruit of the tree” on which the blessing is “Borei Peri Ha’Etz” (“בורא פרי העץ”) is recited. From here we learn the Halacha of blessing all unripened fruit with the blessings of “Borei Peri Ha’adama”.

The Mitzvah of Bikurim provided them with a true experience of obtaining the Kedusha (Holiness) of Beit-HaMikdash and the full Mitzvah of Bikurim.

The Seven Lower Sefirot that corresponds to the emotions (Midot) are:

1. Chesed (Kindness), which is the quality of giving and revealing to others.
2. Gevurah (Might), which is (sometime) opposite of Chesed. This is the quality of withholding and concealing from others.
3. Tiferet (Beauty), which represents the merging of the qualities of Chesed and Gevurah which brings about the quality of mercy.
4. Netzach (Conquest), which is the quality of overcoming all obstacles.
5. Hod (Majesty), which is the quality of grandeur and splendor.
6. Yesod (Foundation), which is the desire and ability to influence others.
7. Malchut (Kingdom), which corresponds to speech and action. It is called Malchut (Kingdom), because for a king, speech is regarded as an action. That which a king decrees with his mouth, happens. Malchut also represents the desire to rule over others. 

The Zohar also explains that by bringing first fruits to the Beit-Hamikdasha, one who makes this offering is truly making a statement detailing a brief history of the coming of the Jewish people into the Holy Land. It alludes to Yaakov’s original descent to the land of Egypt and redemption. Remembering the national exodus from Egypt in this context can be explained by the Zohar likening Yaakov to a tree whose branches are his descendants, implying the process of spiritual “redemption” of the “fruits”.

Upon seeing the first fruit on a tree we must tie a red thread and dedicate it to HaShem. We are obligated to beautify the Bikurim offering when placing them in a basket just as we are wrapping a gift before giving it. The Mitzvah is to gather the Bikurim between the holiday of Shavuot and the holiday of Hanukkah. The Ox that was pulling the carriage with the Bikurim was also beautified with a crown of gold and olive branches on his head. This Ox was also part of the offerings as sacrifices in the Beit-Hamikdash, this Korban called “Shelamim”. The procession to Jerusalem was escorted with songs and musical instruments and it was welcomed by the local citizens with great joy and happiness. HaShem’s Divine Mitzvah of giving and dedicating the firstborn as Bikurim ensured ongoing rewards for us in the future.

Parashat Ki Tavo כִּי-תָבוֹא

The use of the Ox to bring the Bikurim alludes to the days of Mashiach, just as Yaakov said to Eisav upon his return from Lavan, “I have an ox (the blessings of Yaakov to his son Yosef) and a donkey (the blessings of Mashiach Ben David)”, meaning I am ready to bring Mashiach should you continue with keeping the Mitzvah of Bikurim as it is the Mitzvah of giving Tzedakah. As we know HaShem blessings through our forefathers, the Mashiach will come on a donkey. The seven species of food symbolize the seventy souls who went down to Egypt, as they continue to be part of this great Mitzvah. The word donkey in Hebrew is “Chamor” “חמור” has the same value of the words “נחם ציון” Nachem Tziyon, 254 referring to days of Mashiach.

The Midrash says that the Mitzvah of Bikurim is compared to a Jewish soul as it was created after the whole world was created and placed in our body which represent the “basket”. The first “fruit” was Adam’s soul as he was the “firstborn” that HaShem gave, we must return the same to Him by giving back our firstborn (a clean Neshamah). We know that the creation of the world started on the 25th of Elul and was completed on Rosh HaShanah (1st of Tishrei) and all was created was for Adam and Eve. The word Beresheet “בראשית“ is “א בתשרי” – First day of the month of Tishri’e is the completion of creation” and the birth of Adam and Eve.

Our Sages says that two Angeles escorting the offering procession while we perform the Mitzvah of Bikurim, the good Angel announce “May you will merit the same Mitzvah of Bikurim next year…” and the bad Angel says “Amen”. The same happens every Friday nightas we are escorted by two Angels walking back from Shabbat prayers (or in our homes). The Midrash teaches us that two Angels (one good and one bad) accompany us home every Friday night, to see if our Shabbat table has true holiness. If our Shabbat table has Challot (“חלות” – bread), wine and Torah is placed on it. The good Angel blesses the home to merit the same table in the next Shabbat, and the bad angel says “Amen”. If our Shabbat table does not have these items, the bad Angel curses us with the same for following Shabbat, and the good angel says “Amen”. The word table (“שולחן“) has two word in it “Sholech” (“שולח” – sends) and “Chen” (“חן” – secret), meaning that HaShem sends secrets (blessings) within the Shabbat table to the ones who keeps Shabbat. These “secrets” are gifts and merit to many Mitzvot with future blessings. The word “חלות” Challot has the same letters of “Luchot” (“לחות”) the tablets of the Ten Commandments. By truly keeping the Shabbat we keep the entire laws of Torah. The Shabbat is a reflection of Olam Habah, the next world, as it written, “Kulo Shabbat” (“כולו שבת”), it is all Shabbat.

The Torah speaks of the seven species. It is interesting to point out that the seven species correspond to the seven kosher animals Noach brought to the Ark. Each of the kosher species represents a particular state of being.  All together there are ten kinds of Kosher animals (including the Giraffe, bison) as there are ten Sefirot. The three species of kosher cattle represent states of observing and performing the Torah’s commandments, while the seven species of kosher animals represent different pure and holy approaches found in the service of HaShem. Indeed, a wondrous allusion to this last idea – that the seven kosher animals symbolize different paths. Each unique and equally desirable, in the service of HaShem – it is found in the numerical value of their Hebrew names of 1568 as they appear in the verse (אַיָּל וּצְבִי וְיַחְמוּר וְאַקּוֹ וְדִישֹׁן וּתְאוֹ וָזָמֶר). It is also the same amount of seven times the numerical value of the word path (“דֶרֶך”), which is 224. In other words, the average value of each animal is the same as the Gematria of the word“דֶרֶך” (path), a unique path or manner of Divine service. 1568 is also is the value of a very important verse describing the path of serving HaSHem, “In all your paths know Him and He will straighten your way” (“בְּכָל דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר אֹרְחֹתֶיךָ “).

So too the seven species have a Divine purpose and meaning, as each one of them is ripen in different times, just as mankind does. The seven species of food (species) symbolize the close relationship between the Jewish People, the Jewish holidays and the Land of Israel.

1. Rimon Season (pomegranate)—September/October—Rosh HaShanah/Yom Kippur/Sukkot
2. Tamar Season (date/honey)—September/October—Rosh HaShanah/Sukkot
3. Zayit Season (olive)—November/December—Hanukkah
4. Te’ena Season (fig)—January/February—Tu B’Shevat
5. Gefen Season (vine, grape)—March—Purim
6. Wheat and Barley Season—April/May/June—Passover/Shavuot

The word “בכורים” “Bikurim” comes from the word “Bechor” (“בכור” – firstborn); it teaches us the profound miracle HaShem made for us in Egypt. HaShem killed all the Egyptian’s firstborn in retaliation for the killing of Bnei-Yisrael’s firstborn. By keeping and preforming the Mitzvah of Bikurim we thank HaShem for the miracle of saving our firstborn in the plague of “Makat Bechorot”. The killing all the Egyptians firstborn, was a measure for measure (“מידה כנגד מידה “ – “Midah KeNeged Midah”) punishment. Making this Mitzvah we commemorate this miracle with a beautiful Mitzvah. As it is written (verse 26:9), “And it will come to the land which HaShem your God is giving you as an inheritance and inherit and dwell there: and take first of all the fruit of the ground that will bring from your land that God gave you and you go to the place that God will choose…” 

In verse 26:3 HaShem guarantees the existence of Beit-HaMikdash in the future, as we learn that from the word “you shall come to the Kohen of those days…”. “Bayamim HaHem” (“בימים ההם”) meaning in the future, Beit-HaMikdash will be there (exist) and Bnei-Yisrael will perform the Mitzvah of Bikurim with the Kohanim (third and final Beit-Hamikdash).

We are not obligated to keep the Mitzvah of Bikurim on the seventh year of Shemitah. By performing the Mitzvah of Bikurim we remind ourselves the words “Arami Oved Avi, Vayered Mitzraima” (“ארמי אובד אבי, ויירד מצריימה”). We read this verse in the Hagadah during Passover: “Aramaic lost my father and he went down to Egypt and sojourned there (temporary stayed) few in number and there he became a great and immense nation. 

We are obligated to give the following “Ma’aser”, the Tithes:

1. Terumah – to the Kohanim
2. First “Ma’aser”, Tithe  – to the Levites
3. Second “Ma’aser”, Tithe – to ourselves for the trip to Jerusalem
4. Third “Ma’aser”, Tithe – to the poor, converts and widows.