Misva #606: The Recital Over The First Fruits

The Torah in Parashat Ki-Tabo (Debarim 26:5) introduces the Misva known as “Mikra Bikkurim,” which requires a farmer to make a special proclamation upon bringing his Bikkurim – first ripened fruits – to the Bet Ha’mikdash. In this proclamation, the farmer recalls the story of Beneh Yisrael’s enslavement in Egypt and the miracles of the Exodus. He then expresses his gratitude for the land which G-d has given him, from which he produced quality fruit. The Sefer Ha’hinuch writes that the Torah requires the farmer to not only bring his first fruits, but also to make this proclamation, because verbally expressing one’s feelings has a stronger impact than the feelings themselves. By pronouncing with one’s mouth G-d’s kindnesses, and his feelings of gratitude, those feelings become even stronger. The Sefer Ha’hinuch explains that G-d wants the farmer to feel deep appreciation for the fruits themselves, and for the ability he was given to bring these fruits to Jerusalem, the good health and strength that G-d has granted him. And once he is expressing his gratitude for these blessings, he expresses gratitude also for what G-d has done for the Jewish People, miraculously redeeming them from Egyptian bondage, and bringing them to the Land of Israel. Through these expressions of gratitude, the Sefer Ha’hinuch writes, the farmer becomes worthy of continued blessing. It is because G-d wants us to earn His abundant blessings that He gives us this Misva, though which we become worthy of His kindness and grace. In the Mikra Bikkurim proclamation, the farmer expresses gratitude for the fruits he produced from “Ha’adama Asher Natata Li Hashem” – “the land which You, Hashem, have given me” (26:10). Therefore, this proclamation is made only by those who are given a portion of the land. Women, who do not receive a portion, do not recite Mikra Bikkurim, even though they are required to bring Bikkurim if they have agricultural land and produce fruit. Likewise, a Tumtum and Adroginus – people whose gender cannot be ascertained – do not recite Mikra Bikkurim. Additionally, an Apotropus – administrator of an estate on behalf of the deceased’s orphans – does not recite Mikra Bikkurim when he brings Bikkurim on the orphans’ behalf from the land left by their father. Since this land does not belong to him, he cannot recite, “Ha’adama Asher Natata Li Hashem,” and so he does not recite Mikra Bikkurim. An interesting exception to this rule is a convert, who recites Mikra Bikkurim despite the fact that he does not receive a portion of Eretz Yisrael. The reason is that Eretz Yisrael was given to the descendants of Abraham Abinu, who is called an “Ab Hamon Goyim” – “the father of a multitude of nations” (Bereshit 17:5). Abraham is considered the “father” of not only his biological descendants, but also members of other nations who join Am Yisrael. Therefore, a convert is able to refer to the Land of Israel as “Ha’adama Asher Natata Li Hashem,” because he is regarded as an heir of Abraham Abinu, to whom G-d promised the land. The Sefer Ha’hinuch raises the question of why a woman is excluded from the Misva of Mikra Bikkurim simply because there is one phrase in the proclamation which is not relevant to her. Wouldn’t we assume that it is worth making this proclamation, given that the vast majority of the text is applicable to a woman no less than to a man? The Sefer Ha’hinuch answers that this Halacha shows the importance of precision when we pray and speak to Hashem. We must ensure never to say to G-d anything which is not perfectly accurate. Indeed, if even one phrase in a proclamation is inaccurate, then the proclamation should not be made, because when we speak to G-d, we must adhere to the strictest standards of precision. This Misva, of course, applies only when the Misva of Bikkurim applies – meaning, only in the times of the Bet Ha’mikdash. It applies specifically in the Land of Israel, and, by force of Rabbinic enactment, in the areas of Syria which King David conquered and annexed into his kingdom. One who brings his Bikkurim and fails to recite this declaration has transgressed this affirmative command.