English translation — תבא א

A.

In our parshah,

after the section of first fruits and confession of tithes,

the verse says¹

: "This day the L-rd your G-d commands you to do these statutes and the judgments, and you shall keep and do them with all your heart and with all your soul."

Rashi asks

(in the second opening phrase)

on the words "and you shall keep and do them" and explains: "A heavenly voice blesses him: You have brought first fruits today, may you repeat it next year."

The reason why Rashi learns that "and you shall keep and do them" means not a command but a blessing — although according to the simple interpretation it is a language of command

(and as indeed other simple interpreters of Scripture learn²)

— is understood simply

(as commentators³

explain)

Since the verse "this day etc." comes after the section of commandments about first fruits and confession of tithes has ended,

and also after describing the actual fulfillment of the commandments

(as Rashi explains on the verse<sup>4</sup>

"Look forth from Your holy habitation" - "We have done what You decreed upon us")

; also the verses that stand after "And you shall keep and do them" also speak no longer about commandments,

but about the praise of Israel: "You have affirmed the Lord etc. and the Lord has affirmed you etc."<sup>5</sup>

- then there is no place to learn that "And you shall keep and do" is a commandment,

because then the verse has no continuation and connection,

neither to the

preceding nor to the following verses.

Therefore Rashi teaches that "and you shall guard and do them" is a blessing with which Jews are blessed for their fulfillment of the mitzvah of Bikkurim,

that then the verse

(as a blessing and reward for the fulfillment of the mitzvah of Bikkurim)

has a connection to the verses after it,

because also in them is spoken the praise of Israel — that Jews merit that "and Hashem has distinguished you etc." because of that which "you have distinguished Hashem etc."⁶.

B.

With this is also understood the precise wording of Rashi "you brought Bikkurim today, you will repeat next year" — for at first glance Rashi should have written "you will bring next year"

(the same wording that he says earlier: "you brought Bikkurim today"),

or "you will do next year"

(as the verse says "and you shall do them").

Why does Rashi say "you will repeat etc."⁷?

According to the above, however,

that the blessing "and you shall keep and do them" has a connection and is similar to the later verses,

it is understood the reason that Rashi uses here the expression "you shall repeat":

In the verses "You have affirmed the Lord etc. and the Lord has affirmed you etc." the Torah says,

that the reward that the Almighty gives is measure

(- "has affirmed you")

corresponding to measure*<sup>7</sup>

(- "you have affirmed")

: because "the Lord you have affirmed" comes the reward in the

(same)

manner - "and the Lord has affirmed you"; and especially since "you have affirmed" and "has affirmed you" are expressions that "have no clear witness in Scripture"<sup>8</sup>

- it is therefore clear that "and the Lord has affirmed you" is exactly in accordance with "You have affirmed the Lord."

And therefore Rashi learns that also the blessing "and you shall guard and do them",

which comes analogously to "You have affirmed the Lord etc. and the Lord has affirmed you etc.",

is not merely a blessing,

but a blessing of "from year to the next year": you will review in the second year the same thing that you do today - the reward is measure for measure.

3.

One must however understand what Rashi says "bringing of first fruits": before Him - in the portion which is adjacent to the verse "this day etc." it speaks about the laws of tithe

(and although that with "and also I have given it"⁹

which one says in the confession of tithes,

one includes also

first fruits¹⁰,

nevertheless the main confession is on tithe¹¹)

and about the

Laws of first fruits are discussed before its face - in the portion that is before the portion of tithes -

Today why does Rashi say "bringing of first fruits" - that the verse refers to the portion of first fruits which is "before its face",

and not to the portion of tithes,

which is "before him"?

that a verse refers not only to "before him" but also to "before his face" - it is however not plausible to say

(and especially - in the way of the simple meaning)

that a verse should refer only to before his face and not to before him!<sup>13</sup>].

One cannot say,

that Rashi brings first fruits as an example

(being the first matter of the sidra),

but the blessing also applies to tithes<sup>14</sup>

- because the language of the blessing "you will repeat in the coming year" is not suitable for

(confession)

tithes,

which is not "in the coming year"

(but once in three years).

Thus it is proven that Rashi learns that the blessing "and you shall keep and do them" was said only about first fruits.

4.

And furthermore and mainly - and in the world - the wooden question: In the entire Torah where it speaks about reward and blessing for fulfillment of commandments the Torah tells

(and for all generations)

that the One Above promised the reward specified there for the fulfillment of the commandment specified there

(or for fulfillment of all the commandments),

as

In our portion: You have affirmed the Lord etc. and the Lord has affirmed you etc.,

and after this¹⁵

-at great length: And it will be if you surely listen etc. and all these blessings will come upon you and overtake you etc. -

Here Rashi says a great and unique novelty - that

(in Rashi's words)

he has no [parallel] in Scripture: that when a Jew brought first-fruits, a heavenly voice blessed him for the coming year!

Which at first glance is also according to the study in the manner of law, hint, homily, and secret, it is difficult - the blessing of a heavenly voice, where is it mentioned?

And especially since

This says Rashi according to the method of study of Rashi¹⁶

"I came only for the plain meaning of the verse"?

5.

The explanation in the above:

The parshah before this speaks about "When you have finished tithing all the tithes of your produce in the third year."

So if one would learn that "And you shall guard and do them" - which according to Rashi means "you shall repeat etc.",

as above - applies to tithes,

then it would turn out that one blesses him,

that also the second time he will bring all these tithes also from the first and second year only in the third year - and thus one cannot say,

because

and when one does a mitzvah "with all your heart and with all your soul",

it is not possible that one should postpone it for a year or two years - is]

The "Mishnah" - that also the second time he will delay the tithes

Until the time of biur - is indeed completely contrary to the blessing.

Therefore Rashi is compelled to learn that the blessing comes in connection only to firstborns,

that then the "תשנה" is a blessing,

that also "לשנה הבאה" he will bring his firstborns "בכל לבבך ובכל נפשך".

וא"ו.

It remains however not smooth: how is it possible that the verse "ושמרת וגו'" should have no connection to the adjacent section,

but specifically to an earlier section?

One must say,

that although the generalities of the portion before it of "this day etc." speaks about

(confession)

tithes,

but at its conclusion - in immediate proximity to "this day" - there is a matter that has a special connection to first fruits,

and in continuation of this comes the verse with the blessing on first fruits.

And the explanation: the portion "When you have finished tithing" ends with the words "a land flowing with milk and honey",

which means

(as Rashi explains in Parshat Bo<sup>17</sup>)

"milk flowing from the goats and honey flowing from the dates" - which both things are not obligated in tithe.

The obligation of tithe,

according to the simple meaning<sup>18</sup>,

is only on grain, wine, and oil<sup>19</sup>,

but not on milk and honey.

And further, the main point - maaser one must

bring from all the produce of your seed²⁰

not only from a land of wheat, etc. a land of olive oil - whose oil is stored within it*²⁰

or only from dates from which honey flows²¹

- which means a land flowing with milk and honey.

With bikurim, however, they have a connection

(honey)

dates,

as Rashi brings at the beginning of the section²²

; and]

(And He gave us etc.)

a land flowing with milk and honey" - this is the reason for the mitzvah of bringing bikurim²³

(to show that he is not an ingrate²⁴),

and as he immediately continues: "And now, behold I have brought the first of etc." - only from such fruits does one bring bikurim.

And therefore,

although the entire portion

(before "this day")

speaks about

(vidui)

maaser,

and also the words "flowing with milk and honey" are in continuation of the request "and bless etc." which one asks during vidui maaser,

since, however, that the last words "a land flowing with milk and honey" have a special connection to bikurim specifically as above,

therefore there is a place to learn that the verse "this day" refers to bikurim.

7.

It remains however not answered - and briefly: the mitzvah of bringing the first fruits emphasizes especially the matter of measure for measure - since that "And the Lord brought us out of Egypt"

(hard labor etc.)

to the opposite extreme "and gave us etc. a land flowing with milk and honey" must also be not all fruits but specifically the first and in them themselves specifically the fig

(etc.)

that ripened first²⁵,

and so also from the Above to Jews - "You have affirmed the Lord today" therefore "and the Lord has affirmed you today",

It is asked - to show that he is not an ingrate and in a manner of measure for measure it is sufficient: "And you shall take from the first etc. and go to the place which the Lord your God will choose etc.

(measure for measure of "and He brought us to this place")

Behold I have brought etc. and set it before the Lord your God etc."

(measure for measure of "and He gave us the land"),

That he however adds: "I have declared today to the L-rd your G-d" and further in a manner of "and you shall respond" raising the voice - it comes then also measure against this measure,

since that this is the content of the commandment,

as above,

Therefore the plain meaning of the verse compels to say that there was the attribute of "and you shall respond" from above corresponding to his "and you shall respond".

How can it be, however, that when it was "when you heard the voice"<sup>26</sup>

Jews argued "for who is all flesh who heard the voice of the living God etc. draw near and hear"<sup>27</sup>

- this relates to Moses and to "a prophet I will raise up etc. like you and I will put My words in his mouth and he will speak to them"<sup>28</sup>,

Therefore it is necessary to say that the "and I will speak" from above was through a heavenly voice<sup>29</sup>.

8.

from the "wondrous topics"³⁰

in Rashi's commentary:

the explanation in his commentary,

that the verse "this day etc." speaks about the mitzvah of first fruits because it refers to the words "a land flowing with milk and honey" that stand immediately before it,

is consistent with the explanation of the old Rebbe on the verse:

In Likkutei Torah³¹

it is explained,

that the verse "this day" is connected to the "land flowing with milk and honey" of the previous verse,

which is why the initials of the four words "and honey this day Havayah" are "the combination of Havayah one"*³¹,

because the vav of "and honey" is "connected to the text that is below it."

And just as was discussed earlier in the plain sense,

that the verse is connected to all

Four words "a land flowing with milk and honey",

but³²

on the other hand, the main connection is with "honey" because the obligation to bring first fruits applies only to honey

(and not to "milk")

and about this it is in the explanation according to Chassidus in Likkutei Torah,

as he says there that "the verse is connected to the section above it which ends 'a land flowing with milk and honey'" — that the connection is to all four words,

nevertheless the main connection is specifically to the word "and honey",

whose vav is connected to the initial letters of "this day the L-rd etc." until they are "a combination of the one Name."

9.

In Likkutei Torah*³²

On the verse "this day" is explained another matter,

That "this day etc. refers to Rosh Hashanah" - and also this matter is consistent with Rashi's commentary that in this verse it speaks about first fruits,

Because in the manner of Rosh Hashanah,

Are also first fruits a matter of beginning³³.

Furthermore: Regarding the difference between first fruits and terumah - that although also terumah is called "beginning"³⁴,

Nevertheless first fruits precede terumah

(And as Rashi says earlier³⁵

"I did not precede terumah to first fruits")

- Is explained by the Tzemach Tzedek at length in Ohr HaTorah of the current weekly portion³⁶,

That the "beginning" of terumah is the matter of Torah,

Which

About it stands<sup>37</sup>

"Havayah, I acquired the beginning of His way,"

and the "beginning" of first-fruits goes upon the souls of Israel,

about which it stands<sup>38</sup>

"Holy is Israel to Havayah, the first of His produce."

And just as "Israel preceded the Torah"<sup>39</sup>,

so also first-fruits precede the terumah.

And as the Tzemach Tzedek there explains at length,

that the concept of "first-fruits" that are in the souls of Israel is connected with the essence of the soul as it is rooted in Atzmut,

where "the thought of Israel preceded everything"<sup>40</sup>,

including also the Torah.

And with this is understood the connection of bikurim to Rosh Hashanah,

because the service of Rosh Hashanah is acceptance of the yoke that is from the essence of the soul itself

(and as explained in many places⁴¹

that the acceptance of the yoke throughout the year is below the internal faculties,

and the acceptance of the yoke of Rosh Hashanah is the self-nullification that is from the essence of the soul),

which is the aspect of "bikurim" - "first" - essence of the soul,

as above.

that then is revealed the "You have chosen us",

the choice of the Holy One, blessed be He, in the Jewish people,

as we say in the Rosh Hashanah prayer⁴²

: "He will choose for us our inheritance etc."⁴³

- and this choice is from the aspect of "bikurim" that is in the soul,

the essence of the soul.

And the explanation: The true concept of choice is only in a manner that it is entirely not bound with any reasons

or reasons for the choice; and therefore the choice derives from such a level where

(the quality of vav)

the actions of the lower ones do not occupy space - it is "the brother Esau to Jacob"⁴⁴,

both equally

(and the aspect of the encompassing lights which are higher than the chain of descent have more connection to the nations of the world,

as is known in the matter of the birthright of Esau⁴⁵),

and nevertheless "and He loved Jacob"⁴⁴.

The choice is from the root of souls which are rooted in His Essence, may He be blessed,

the aspect of "first fruits" in the soul,

that from this aspect "Jacob is the firstborn"⁴⁶,

the choice is in Israel specifically⁴⁷].

Yud.

According to the above one will also understand why Rashi emphasizes in his commentary

(in the previous discourse beginning)

on the words "this day the L-rd your G-d commands you" - "each day they should be in your eyes as new as if on that day you were commanded concerning them": the explanation of "each day they should be in your eyes as new etc." is,

that also in the days which one occupies oneself with other commandments and with

Study of other portions in the Torah

(not the topic and commandment of first fruits),

also then must be "as if on that day you were commanded concerning them"<sup>48</sup>

- on the "statutes and the judgments",

which according to Rashi is meant thereby the commandment of first fruits*<sup>48</sup>.

And seemingly: What is the reason that regarding the entirety of the Torah and the commandments it is so relevant to

Remember "every day" the commandment of first-fruits,

and yet in a manner of "new" - not "like new"

(with the letter kaf of comparison)

as Rashi brings in the place<sup>49</sup>

regarding Torah and commandments?

And according to the above it is understandable: in all matters that a Jew does,

also in the service that pertains to particular faculties,

there must be felt the self-nullification and acceptance of the yoke that comes from the essence of the soul.

And as is known in the matter of the fixed prayer of Rosh Hashanah

(which derives from the aspect of "first-fruits" in the soul as above),

that one must "take along" the fixed prayer of Rosh Hashanah so that it should illuminate also in all the days of the year; so too is it also "every day",

that in all matters that a Jew does day by day he must hear with full freshness the commandment of first-fruits — the self-nullification that comes from the essence of the soul.

That which is stated in Tanchuma⁵⁰

that prayers were instituted instead of first-fruits,

because prayer connects the soul below with the root and source of the soul,

and therefore the introduction of prayer must precede the study of Torah,

because in order for the study of Torah to be proper,

there must first be the arousal from the essence of the soul,

which comes through the service of prayer⁵¹].

Yes.

Another matter that is understood in Rashi through the aforementioned inner explanation regarding the first-fruits: a blessing whose content

A promise applies only to such matters that are not dependent on human choice; but regarding Torah and mitzvos,

which require "and you shall choose life"⁵²,

and "everything⁵³

is in the hands of heaven except for fear of heaven" seemingly no promise applies — so how does one say that "a heavenly voice blessed him ...

may he change for the next year"?

But according to the above explanation,

that the concept of first fruits is the aspect of the essence of the soul,

it is understandable: since the blessing pertains to the arousal of the essence of the soul,

it is not only not contradictory to human choice,

but on the contrary,

from the perspective of the essence of the soul, indeed "and you shall choose life"⁵⁴ comes.

because simply the content of bringing Bikkurim is - to express gratitude to the Most High,

which comes from the fact that he is not an ingrate

(as Rashi above<sup>55</sup>)

; and since a person is by his nature not an ingrate,

he will certainly automatically want to bring Bikkurim].

12.

As said earlier,

one must connect the self-nullification that comes from the essence of the soul also with the particular powers,

and also this matter expresses itself in bringing Bikkurim; for Bikkurim are brought from physical fruits,

and in this itself - specifically good and tasty fruits

(which therefore brings

One does not [bring] first fruits from dates of the mountains etc.⁵⁶)

Also - the first fruits of the fruits are not burned on the altar,

rather they are eaten by the priests⁵⁷,

and they are eaten in a manner of "and you shall rejoice"⁵⁸.

D.

E.

: One takes the aspect of "first fruits",

the root and source of the soul,

and one connects it with physical eating - blood and flesh as his flesh - and eating with joy.

And since the reward is given by the Above measure for measure,

as above,

therefore the blessing that a Jew receives for the mitzvah of bringing the first fruits — "you will rejoice in the coming year": there will grow for him "first fruits" — good tasty fruits and there will be for him the "and you will rejoice in all the good that the Lord your God has given you and your house"⁵⁹.

And the same thing is regarding the service of Rosh Hashanah

(which is the matter of the first fruits as above),

that through that which a Jew arouses in himself the movement of self-nullification and acceptance of the yoke that is from the essence of the soul,

the Above gives him⁶⁰

a writing and sealing for good for a good and sweet year,

in his spiritual matters,

and also in his physical matters,

for him and for the members of his household,

in all that is needed,

in children, life, and ample sustenance.

(From the talk of Shabbos Parshas Tavo 5728)