(2008/5768)

Parashat Ki Tavo is teeming with topics begging to be expounded, such as the Halachot of Bikkurim, Vidui Maaser, and the lengthy Tochachah. Interestingly enough, the Sefat Emet overlooks other topics in his opening to the Parashah in favor of the following Pasuk (Devarim 26:16) "HaYom HaZeh Hashem Elokecha Mitzavicha LaAsot Et HaChukim HaEileh," "Today, Hashem your God commands you to do these statutes [Bikkurim].” The Sefat Emet proceeds to quote a related Midrash Tanchuma. Although the Midrash starts by quoting this Pasuk, it immediately veers off on a seemingly unrelated tangent. The Midrash quotes a Pasuk in Tehilim (95:6), which states, "Bou Nishtachaveh VeNichrahah" "Come, let us prostrate ourselves and bow.” The Midrash then explains that Moshe Rabeinu saw that with the destruction of the Beit HaMikdash, Bikurim and Vidui Maaser would come to an end, and therefore, Moshe established the foundation for Tefillah to compensate for the loss of these Mitzvot.

Although this may be a nice insight into understanding Tefillah, the Midrash’s statement seems misplaced. The Sefat Emet recognizes the potential for confusion caused by the placement of this Midrash and so immediately brings in reinforcements to explain this Midrash. Quoting his grandfather, the Chidushei HaRim, the Sefat Emet notes the resemblance between Tefillah and Bikurim. The Mitzvah of Bikurim entails giving the first ripened fruits to the Kohein, LeSheim Hashem (in the name of Hashem). These first fruits are eagerly anticipated by the farmer because they are the first tangible gain he receives for the difficult labor farming entails.  But instead of reveling in the fruit of his labor, the farmer is forced to give his fruits away to Hashem, surely a painful loss. By giving away these first fruits, the first of his produce, the farmer makes a statement that all fruits are from Hashem, thereby furthering his appreciation and relationship with Hashem.

Tefillah also entails renouncing one’s ownership over the “Reishit,” or in this case, the first part of the day, which could conceivably be spent sleeping or partaking in some other activity, but is instead dedicated to Tefillah and one’s relationship with Hashem. By giving up the Reishit of one’s day, one is dedicating the activities of the beginning of that day to Hashem, just as one who gives up the Reishit of his fruits is dedicating his fruits LiSheim Hashem.

However, there is a serious flaw with this interpretation.  Shacharit can be compared to Bikurim, but there are two other Tefillot in the day aside from Shacharit. How can the Bikurim - Tefillah analogy apply to Mincha and Maariv?

Before suggesting an answer to this question, we must first explore one of the Maharal’s statements, which points out that the Zeman (time) for Mincha occurs in the middle of the day when people are often most preoccupied with other work. Likewise, Zeman Maariv arrives when most have just finished their work and are tempted by relaxation from a hard day of work. Therefore, the analogy between Bikkurim and Tefillah still applies. Although one may not be giving up the Reishit of his day, like Shachrit, he is still making sacrifices to develop his connection with Hashem.

As we all know, Shavuot is often referred to as Chag HaBikkurim, the Holiday of the First Fruit. One may be tempted to ask why the day that commemorates our spiritual birth, the day we got the Torah, is referred to in such mortal and seemingly shallow terms. The Holiday of the First Fruit harvest hardly seems like an appropriate name. However, through the Midrash and the Sefat Emet’s explanation of Bikkurim we can gain a greater understanding of why Shavuot may be called by this name. Bikkurim signifies giving up physical pleasures, not just ones with which we were lucky enough to be blessed, but also those that involved arduous labor and farming, in order to gain a closer relationship with Hashem. The Torah is our link to Hashem, the unique gift given to us that no other nation has and the crown of royalty that shows we are the Children of the Melech Malchei HaMelachim (King of Kings). Additionally, the Midrash tells us that Hashem went to all the nations of the world offering them the Torah before finally offering it to Bnei Yisrael. The nations refused and their reasons boiled down to a refusal to give up pleasures they had in this world, be it murder, theft, etc. Only Bnei Yisrael were willing to sacrifice the physical pleasures the Torah restricts to gain a closer relationship with HaKadosh Baruch Hu. Therefore, what better way is there to commemorate the day we received this link to Hashem than by naming it after an act in which we give up great pleasure to further connect to Hashem.

However, today there are no Bikkurim. Therefore, the Sefat Emet and the Midrash go into a lengthy discussion regarding Bikkurim’s substitute, Tefillah. If Bikkurim and its replacement, Tefillah, are so important that we commemorate the most important day in the history of creation by its name, surely we should have a great appreciation for it. This message especially holds true now, immediately preceeding Rosh Hashanah and Yom Kippur. Many people feel that the long Tefilot of Rosh Hashanah and Yom Kippur are painful and require sacrificing comfort and other pleasures to partake in. them. Despite the negative tone to this idea, it is a true feeling that we all need to understand. These Tefilot are sacrifices, and they do take a lot out of a person; that is their purpose. We are showing that we are willing to sacrifice everything, even time itself, which the Gemara says is invaluable because it can never be paid back, just to gain closure with Hashem. Hopefully, we can all internalize this idea and utilize it to attain closeness with Hashem on these upcoming Yamim Tovim, and through this closeness we can achieve a true Teshuva and be written in the Sefer HaChayim Tovim.