English translation — תבא א

A.

Regarding the mitzvah of first fruits,

that "the first fruits require a vessel"¹,

the Rambam says²

: if he brought them in a metal vessel, the priest takes the first fruits and the vessel returns to its owner, and if he brought them in a wicker basket and reed³

and the like, the first fruits and the baskets go to the priests.

One must understand: the source of this law is

(as the commentators indicate)

the Mishnah in Bikkurim⁴

"The rich bring their first fruits in baskets of silver and of gold, and the poor bring them in wicker baskets of peeled willow, and the baskets and the first fruits are given to the priests."

And from the Mishnah the Gemara learns⁵

out — "From where is this matter that people say: poverty follows the poor? As we learned: the rich etc. and the poor etc. the baskets and the first fruits are given⁶

to the priests."

From this it is understood simply,

that the difference between "golden baskets" and "wicker baskets" depends on the mind of the giver: since ordinarily the rich would bring the first fruits in expensive vessels "of silver and of gold",

the givers did not intend to give away the expensive vessels — as Rashi says explicitly⁷

"and the rich would not give their baskets to the priest",

simply because of their costliness — and therefore they belong to the owners; unlike the poor,

who bring the first fruits in vessels of "wicker baskets"

(because their hand does not reach expensive vessels),

they intend to give away also the vessels — and therefore the "baskets" also belong to the priests,

and it works out well that the Gemara brings from this a proof to the principle "that people say: poverty follows the poor",

that because he is poor he brings the first fruits in "wicker baskets" — it is,

"poverty follows" — that also the "baskets" remain with the priest.

The Rambam however emphasizes the difference between "metal [vessels]" and "willow vessels",

not mentioning the distinction between rich and poor — from this it is understood,

that according to the Rambam this is not dependent on the mind of the giver

and especially since a "metal vessel" can also be one that does not have great value⁸],

but the difference is connected to the type of vessel itself — whether it is a "metal vessel" or a "willow and reed vessel".

And if so, it must be said according to the opinion of the Rambam,

then that which the Gemara says the source for the rule "people say 'after a poor person etc.'",

from the Mishnah in Bikkurim "the rich bring etc." — it means

(not because in the case of a vessel of a poor person the intention of the giver is to give the vessel to the kohen,

but)

from the cause of the halachah: a poor person usually brings in a "vessel of wickerwork",

and such a type of vessel must remain with the kohen.

— And it requires explanation in the view of the Rambam.

2.

On the verse⁹

"And the priest shall take the basket from your hand" it says in the Sifri: From here they said, the wealthy bring first fruits in baskets of silver and of gold, and the poor in wicker baskets of peeled willow, and the baskets are given to the priests as a right¹⁰

A gift to the priests.

The commentators learn¹¹

the explanation in the words of the Sifri: from the word "the basket,"

which seemingly is superfluous,

one derives that the law "And the priest shall take"

(and it becomes his)

is specifically "when it is a basket,

an ordinary basket"¹²,

but not if it is a "metal vessel" and the like.

And the reason of the matter is "to give a gift to the priests",

as the Tosafot Yom Tov explains¹³

: since the first-fruit fruits of the poor are "few",

therefore they instituted that a poor person should also give the basket,

so that "with the basket it will be considered a gift"¹⁴.

It is however understood that one cannot learn thus in the opinion of the Rambam,

because according to this it is indeed dependent on the main thing

(not on the vessel in which one brings the first fruits,

but)

on the quantity of fruits that one brings for first fruits — and that again depends on the difference between rich and poor — whereas the Rambam only distinguishes,

as above,

between types of vessels themselves and not the difference between poor and rich in the quantity of fruits which are found in the vessels.

3.

And it may be said the explanation in this:

The definition of the obligation of giving the basket to the priests together with the first fruits can be learned in several ways¹⁵.

And among them:

a)

The connection of the baskets with the first fruits is only in their bringing,

but the law of giving away the baskets to the priests is a separate obligation of giving,

which has no connection to the obligation of giving the first fruits themselves.

b)

The giving of the baskets has a connection to the giving of the first fruits,

but the connection is only regarding the obligation of the giving,

that the obligation of giving the first fruits to the priest also draws along the giving of the baskets — but not that the act of giving of the baskets is in the same category as the giving of the first fruits.

3)

Or moreover — that the connection is not only in the obligation of giving,

but also in the act of giving: the first fruits and the baskets must be given together in one act of giving.

And it can be said that there is a practical difference in law between the manners:

According to the first manner,

that the connection of the baskets with the first fruits is only in the bringing to the House of G‑d¹⁶,

the giving of the baskets has no connection with the giving of the first fruits — consequently it can be given to whichever kohen it may be,

And perhaps one can say that also not specifically from the men of the watch¹⁷.

According to the second manner,

that the obligation of the giving of the baskets is a result of the obligation of giving first fruits,

it is plausible that it must be given to the kohanim who are of that same watch,

just like the first fruits themselves; but not specifically to the same kohen

who receives the first fruits;

According to the manner of the Hagaah however,

that the connection is also in that it must be one act of giving,

it is simple that it is given to the same kohen

(kohanim)

(kohanim)

and in one act with the bikkurim.

D.

And based on this one can say that in this lies the difference between the drasha of the Sifri according to its simple meaning,

the drasha of the Gemara in Bava Kama according to Rashi,

and the explanation of the Tosfos Yom Tov etc. in Sifri:

a)

From that which the law,

that the baskets are given over to the priests,

is learned in the Sifri from the verse "And the priest shall take the basket from your hand" — a special law regarding the "basket"; and also from that which at the conclusion of the matter in the Sifri it says "and baskets are given to the priests"

(and it does not say in the unifying language "and baskets and first fruits are given to the priests",

as in the Mishnah)¹⁸

— it implies,

that the obligation to give the baskets to the priests is a separate matter in the giving,

not the giving of the first fruits.

And this is the intent of the Sifri at its conclusion — "to grant a gift to the priests",

that there is a special "right of gift to the priests" that the poor person has,

by virtue of his giving the "basket" to the priest.

b)

In the Gemara Bava Kamma where the Mishnah is brought as a source for that which "people say: after the poor goes poverty",

it is proven from that which Rashi explains there in his commentary "and the rich would not give their baskets to the priest" — that the giving of the baskets by the poor to the priest has a connection with their poor giving of first fruits; and from this,

that they give away the baskets in addition to the giving of the first fruits.

But on the other hand,

there is no proof thereby to say,

that the baskets should have a connection to the first fruits themselves to such an extent that their giving should need to be one act

(and on the contrary: it would not have fit so well the language "poverty goes" if the baskets were a part of the giving of the first fruits).

3)

According to the explanation of the Tosefos Yom Tov etc. in the book "that the poor bring a little and with the basket it will be considered a gift" — that is,

that the basket is

(like)

completes the first fruits that they should be "considered a gift" — it is plausible to say,

that the giving of the baskets must be in a giving

("gift")

one with the first fruits,

so that the first fruits should be "fit for giving"²⁰.

5.

And it can be said,

that the Rambam learns in this a fourth way — and a novel addition on the aforementioned ways:

Not only is the s[acred]l[anguage] connected with the first fruits in the act of giving,

but it becomes like one thing with the first fruits

(and bringing the first fruits)²¹

: when²²

is the perfection of the first fruits and of the fulfillment of their commandment — bringing first fruits,

at the time the fruits are brought in a vessel and the vessel becomes like a part²³

of the first fruits.

In another style: the connection is not only in the agent and action

(as according to the second and third manner),

but also in the object,

it becomes one thing.

And this the Rambam makes clear with that which he places the law "he brought them in a metal vessel etc." in continuation of the previous law "the first fruits require a vessel"

(not as in the Mishnah,

where this is brought as a separate law and halakhah in the manner of bringing of the rich and poor),

that the vessel

(is connected,

and)

becomes one thing with the first fruits; and in this law there is no difference between one type of vessel and another.

And that which the Rambam distinguishes between "metal vessels" and "vessels of willow and reed" is only because regarding "metal vessels" there is a special ink²⁴,

as the precise language of the Rambam "the vessel returns to its owner"²⁵

i.

— d.

e.

h.

From the aspect of the first fruits and their bringing, the vessel becomes,

also metal vessels*²⁵,

one kind with the first fruits²⁶,

that specifically through this is fulfilled the "positive commandment to bring first fruits to the Temple"²⁷

— it is only that afterwards "the vessel returns to its owner",

it does not become the property of the kohen; but regarding "vessels of willow and reed and the like" — it does not return,

the vessel remains one thing with the first fruits even later.

And the reason for the difference one may say: regarding metal vessels,

since the connection between them is only from the aspect of the law "the first fruits require a vessel",

therefore also the bond of the vessel with the fruits of first fruits is only regarding the fulfillment of the commandment — bringing first fruits "to the house of the Lord your God"²⁸

; but regarding "vessels of willow and reed and the like",

which also in their reality

(natural)

and at least in their importance

(their value)

they have a connection,

then this "benefits" the definition of the vessel in them

("first fruits require a vessel"),

that this becomes completely like one thing with the fruits,

in the manner of the peel of the first fruits themselves].

6.

According to the above, an explanation and sweetening will come in the matter of several changes and precise points in the words and language of the Rambam:

a)

He omits the emphasis regarding the person bringing — rich and poor,

and speaks only about the act of bringing in relation to the object of the first fruits,

"He brought them in a metal vessel ..

he brought them in a willow vessel and exchanged etc." — which is understood simply,

as above.

b)

He changes

(and omits)

the wording of the Mishnah

(and the mention of Sifrei and Gemara)

"and the baskets and the first fruits they give

(are given)²⁹

to the priests",

saying "Behold the first fruits and the baskets to the priests" — to emphasize,

that their relationship to each other is not limited in

(and because of)

the giving

(to the priest),

but they are like one thing,

"the first fruits and the baskets",

that belongs to the priest.

c)

He reverses the order as they stand in the Mishnah "the baskets and the first fruits"³⁰,

and writes "the first fruits and the baskets"*³⁰

- even though "the baskets" is the novel point - because the wording "the baskets and the first fruits" gives room to deduce that the baskets

(standing earlier)

are a separate matter from the first fruits,

and therefore the Rambam writes "the first fruits and the baskets",

by which it is emphasized that the baskets are drawn and bound

(as a detail)

of the first fruits.

d)

he concludes the halacha "And if the first fruits became impure, the baskets [do not go] to the priests"³¹

— in accordance with and as a result of the content of the halacha that the "baskets" are one thing with the first fruits³²,

which therefore regarding the baskets the status of the first fruits etc. is relevant and decisive³³.

7.

One must still, however, understand the connection

(in the inner dimension of the matters at least)

between first fruits and the vessel,

and in particular "a vessel of willow and reed":

Bikkurim emphasize the ultimate level and perfection,

simply in physicality in themselves — from the first³⁴

etc.,

"One brings bikkurim only from the seven species mentioned in praise of the land..

And if one brought from outside the seven species they are not sanctified"³⁵

; and in general and spiritually — "they are practiced only when the Temple stands and in the Land of Israel alone"³⁶,

the "land which etc. the eyes of the L-rd your G-d are upon it from the beginning of the year to the end of the year"³⁷,

And as above, not the species themselves,

they must be from the first of the choicest fruits — "One brings neither from dates of the mountains nor from fruits of the valleys nor from olives of oil that are not of the choicest, but rather from dates of the valleys and from fruits of the mountains because they are of the choicest, and if one brought ..

they are not sanctified"³⁸

And together with this one says,

that "first-fruits require a vessel",

that the holiness of first-fruits and the fulfillment of their commandment is bound with a vessel

(and limitation)

; and further: from the conclusion of the halacha in the Rambam "And if the first-fruits became impure

(and then there is lacking in the completeness of the commandment of first-fruits — there is not the placing before the altar<sup>39</sup>)

in the baskets to the priests",

it is understood that when the baskets remain specifically by the priests,

this is a completeness and superiority in first-fruits,

that this is the remainder,

as above,

specifically by a "vessel .

willow and reed" — simple trees.

(like the waste of the threshing floor and winepress)

And in brief style,

how does it come,

that by first-fruits,

which are as their name first-fruits,

the first and the best in the praise of the land,

which must be brought into the House of G-d,

up to before the altar of the L-rd your G-d,

that the completeness should be bound specifically with a vessel

(and more clearly — with a vessel of willow and reed)?

8.

And it can be said the explanation in this:

It is known⁴⁰

that first fruits allude to Jews,

and as it is said⁴¹

"Like the first fruit on the fig tree in its beginning I saw your fathers",

and as the Tzemach Tzedek⁴²

explains at length,

that the concept of first fruits points to the souls of Israel as they are in their root above,

where there is "the thought of Israel preceded everything"⁴³,

also

("preceded")

the Torah

Therefore

the law is that bikurim precede even terumah

: Although both,

both terumah and bikurim,

are called "reishit"

nevertheless bikurim precede terumah — because the reishit of terumah

(the letters "Torah M")

is the concept of the Torah

(of which regarding Torah it is stated

"Hashem acquired me as the beginning of His way"),

and the reishit of bikurim alludes to Jews

(of which regarding them it is stated

"Israel is holy to Hashem, the first of His produce"),

and just as "Israel preceded the Torah"

so bikurim precede terumah].

And although the soul as it is above is "prior to everything",

it stands there in cleaving to the living God,

as it is written

"As Hashem lives..

before Whom I stood",

until in the aspect of "she is pure" — nevertheless the soul comes down here below specifically into a "vessel",

soul in body,

which limits its revelation of the connection with the Above,

and even more — the "vessel" conceals and hides the cleaving of the soul to Divinity.

It is, however, known,

that the great descent from a high roof to a deep pit is worthwhile,

that this is a descent for the sake of ascent; and specifically through its descent below into the vessel of the body,

such an ascent is opened up in the soul,

that through this it becomes elevated even higher than the state in which it was in its source above⁵⁰.

Through this there is revealed in it the true aspect of "first fruits" that is in it,

that which it is one thing^<b>!</b>

as it were with His Essence, blessed be He,

Israel and the Holy One, blessed be He, are all one.

And just as this is regarding the general descent of the soul below,

so is this in particular in the service of man here below: the ultimate intention in the service of man expresses itself primarily not so much in its service in spiritual matters — love and fear of the soul⁵²

— but specifically in the fulfillment of practical commandments⁵³

; through fulfilling commandments in actual deed,

which is done specifically with the most lowly power of the body,

so that the entire existence of the body becomes a vessel and part of the holiness of the soul — the perfection of the ascent of the soul is opened up,

and in a manner that the revelation of the Essence in the future to come⁵⁴

at the time of the Resurrection

(Beis HaShem)

will be specifically to souls in bodies⁵⁵.

That the reason for this is,

as the Alter Rebbe explains in Tanya⁵⁶

(regarding the totality of the worlds),

that "the purpose of the chain of descent of the worlds and their descent from level to level is not for the sake of the upper worlds, since for them it is a descent from the light of His countenance, blessed be He,

but rather the purpose is this lowly world,"

which is the "lowest in level, beneath which there is no lower," because "the Holy One, blessed be He, desired to have a dwelling place in the lower realms,"

and specifically through that which this lowly world becomes a dwelling place for Him, blessed be He,

for His very Essence,

there is also an ascent in the entire order of the chain of descent,

even in the highest of worlds⁵⁷.

And likewise is this regarding the soul,

that specifically through its descent below into this lowly world — into the vessel of the body — and it carries out the intention of making for Him, blessed be He, a dwelling place in the lower realms,

that this is specifically through the action in this world,

and there specifically in the aspect of the "lowest" within it,

the fulfillment of the commandments in action,

the perfection of "purity" and "holiness" is achieved⁵⁸

for the soul and the body together,

and in this itself consists its ascent,

which is even higher than its level and elevation before its descent.

9.

And just as this is the spiritual content

(and inner)

of the matter of the first fruits,

so too is this in the fulfillment of the commandment of first fruits in its simple sense,

that the manner in which the first fruits come into the "House of G-d,"

"to the place which the L-rd your G-d will choose to cause His name to dwell there"⁵⁹,

and that this is the perfection of their holiness,

is specifically through a vessel,

and in the "vessel" itself is the unification of the vessel forever in a vessel of the most simple and lowly things

(in the lower that is beneath it)

a vessel of willow and reed.

And through this engagement in the laws of first fruits,

as this is in one Torah,

the revealed part of Torah and the inner dimension of Torah⁶⁰,

and at the time when one learns and one reads this in the Torah,

which is also the time of bringing the first fruits in the proper manner

(and since one brings and reads)

"at the time of rejoicing from the festival of Shavuot until the end of the festival"⁶¹,

one hastens the fulfillment of the blessing

(immediately — consequently⁶²

it will be)

that "you will change to the next year"⁶³,

the bringing of first fruits in its simple sense in the third Holy Temple,

He will build it speedily in our days through our righteous Messiah,

and you will rejoice in all the good⁶⁴,

and eternal joy upon their heads⁶⁵.

(Messiah, Shabbos Parshas Tavo 5744)