Calling and Answering

Parshas Ki Savo is always read at the end of the year because it contains the Klalos of the Tochecha and we hope that with the end of the year will come the end of any potential Kitrug related to the Klalos, as Chazal tell us: “Tichleh Shana B’Kililoseha.” In fact, there is always one Shabbos between Ki Savo and Rosh Hashana, on which we read Nitzvaim with or without Vayelech, so as to provide a further separation between the Klalos and the new year.

While that explains the reason that the Tochecha is read right before Rosh Hashana, the Sedra contains other Parshios as well, which are totally unrelated to the Tochecha. As noted, their inclusion in this Sedra guarantees that they will be Leined at this point in the calendar, a fact that cannot be merely coincidental. As always, an exploration of these Parshios, besides adding to our understanding of the Sedra, may be helpful in preparing ourselves for the upcoming Yomim Tovim.

The very first topic discussed in Parhas Ki Savo is the Mitzvah of Bikurim. This is a fairly familiar Mitzvah, which requires a person who grows any of the Shivas HaMinim to save his first fruits, to be taken up to Yerushalayim. Although Bikurim is not the only Mitzvah that requires one to take that which he has worked hard to grow and use it for a Mitzvah rather than his own purposes, there seems to be something extra special about Bikurim. For example, the Mishnayos in Meseches Bikurim describe the procession of those bringing Bikurim, which generally took place on Shavuos, as a most joyous and beautiful celebration. There is no such festivity attached to any of the other various Matnos Kehuna or Korbanos, indicating that the Mitzvah of Bikurim takes a special place in the realm of Mitzvos HaTeluyos B’Aretz.

There is other unique aspect of this Mitzvah is called “Mikra Bikurim”, an although the actual Mitzvah of Bikurim is given in Parshas Mishpatim where the Torah tells us “Reshis Bikurei Admascha Tavi Bais Hashem Elokecha,” it is this part of the Mitzvah that is added and discussed at length in our Parsha.

The Torah tells us that when one reached the Bais Hamikdash with his Bikurim he would place them in a basket, which the Kohen would place before the Mizbeach. At that point the owner of the Bikurim recited a lengthy declaration, beginning with the words “Arami Oved Avi”, that described the history of Klal Yisroel: Shibud Mitzrayim, the fact that Hashem took us out of Mitztayim and that he brought us to Eretz Yisroel. The passage concludes “V’Ata Hinei Hivesi Es Reishis Peri HaAdama Asher Nasata Li Hashem.”

At first glance it may seem that this was just a nice Teffilah that accompanied the bringing of the Bikurim, but the recitation of this Parsha is actually a Mitzvah in and of itself, with many attendant Dinim. In fact, many of the Halachos of Bikurim revolve around who may and may not actually say Mikrah Bikurim, independent of whether they can fulfil the the Mitzvah of bringing the Bikurim—for example, one who has already sold the field that the Bikurim come from may bring the Bikurim, but cannot say the Parsha of Mikrah Bikurim.

It is therefore clear that these Pessukim are quite significant, and their meaning and intent must be understood. That said, there are some parts of this Parsha that are a bit difficult to explain.

The truth is that we are all familiar with much of the Parsha of Mikra Bikurim, which as we noted begins with the words “Arami Oved Avi”, from the Haggadah Shel Pesach, in which we read these Pessukim, and their Drashos as part of Maggid. But while these Pessukim are understandable as part of Sipuir Yetzias Mitzrayim, they are a little more difficult to relate to in the context of Bikurim. Why do we have to tell the story of Shibud Mitzrayim, in such detail, when we bring Bikurim? How do the words “Vayitnu Aleynu Avodah Kasha” relate to Bikurim? Clearly they are not only included in the Parsha of Mikra Bikurim for the purposes of historical record—why do we need to recite them?

Even if we understand why it is necessary to speak about Yetzias Mitzrayim, and the Geulah, there is another Passuk that certainly seems extra: “VaNitzak El Hashem Elokei Avoseinu, VaYishma Hashem Es Koleinu VaYar Es Anyenu V’Es Amalenu V’Es Lachatzenu”. Why does one who is bringing Bikurim have to speak about the fact that Klal Yisroel called out to Hashem and Hashem heard their Tefillos? While it may be necessary to talk about the Shibud and Yetzias Mitzrayim, why is this portion included?

In order to better understand the Mitzvah of Mikra Bikurim, it is first necessary to understand the Simcha of Bikurim in general.

The Meor V’Shemesh discusses the great accomplishment of Bikurim: when a person sees the first fruits growing in his fields, his natural instinct is to want them for himself. In fact, the Mitzvah only applies to the Shivas HaMinim, many of which are specifically desirable to most people. By taking those fruits and setting them aside for Hashem, he is overcoming his most basic instincts in the service of Hashem, which is really our central role on this earth. This is why the bringing of the Bikurim is accompanied by such Simcha: those participating in the procession are not just doing the Mitzvah of Bikurim—they are being Mevatel their Yetzer Harah, and overcoming their natural wants. Such an accomplishment certainly deserves great fanfare.

It is in this context that the one bringing Bikurim arrives in the Bais HaMikdash: he has resisted the urge to take his precious and tempting first fruits for himself, and instead brings them to the Bais HaMikdash. Not only has this individual succeeded in planting, nurturing and harvesting the fruits—a significant material accomplishment—but he has turned those fruits into an expression of his Ruchiniyas abilities, using them to fulfil his worldly Tafkid. One would imagine that there may be a certain amount of self-satisfaction, at the very least, in the air.

With this in mind it is understandable that Shibud and Geulas Mitzrayim are included in the Mitzva of Mikra Bikurim. At this time in a person’s life, it is certainly appropriate that he be reminded of his origins—that not that long ago we were all Avadim, and only through the Chesed of Hashem were we taken from the Kur HaBarzel and brought to the Eretz Zavas Chalav U’Devash. This would likely be a very clarifying thought as one brought Bikurim, serving to remind him where his successes come from.

Perhaps this is also why we mention the Teffilos of Klal Yisroel in Mitzrayim.

The Malbim, in Tehillim, explains that while they both mean “cry out”, there is a difference between the words Tzeaka and Ze’aka, and in fact Tzeka is a more desperate level of expression. This distinction is best seen by the way the Pessukim describe those who find themselves in dangerous predicaments: about someone who is in jail or ill the Passuk says “VaYiz’aku El Hashem”, whereas people who are in a boat on treacherous waters or lost in a desert are described with the term “VaYitzaku El Hashem.”

The Malbim explains that Ze’aka is used when a person can see the path to his salvation. When one is ill, he knows there may be medical treatments that can save him; similarly, if one is put in jail there are often various ways to obtain freedom, either through the court system or otherwise. In these cases a person turns to Hashem with Ze’aka—yes he cries out and Davens, but it is a lesser form. If one is trapped on a boat in stormy seas, or hopelessly lost in the desert, however, he knows that he can only rely on the Yeshuas Hashem—he has no other hope of salvation. In these circumstances he cries with Tze’aka, the most desperate form of Tefilah that exists, because he knows that only direct intervention of Hashem can save him.

When Bnei Yisroel was in Mitzrayim they knew that there was no place for them to turn other than to Hashem—no amount of human effort could free them from their bondage—their only hope was the aid of Elokei Avosam. This truth is reflected by the use of the words “VaNitzak El Hashem Elokei Avoseinu”—that was the level of their Tefilos.

This is an important message for one bringing Bikurim as well. There can be no more humbling message than to be reminded that there are times in our lives when no amount of skill or talent can save us, in which case we must join the ranks of “VaNitzak El Hashem”. By highlighting our limitations, especially in contrast to He who is truly Limitless, we are reminded that whatever we do have, and anything we may accomplish, is only through the very same means.

This is one way in which the Parsha of Bikurim can help us prepare for the Yimei HaDin V’Haratzon. As we approach these days, there is a sense of trepidation: we know that our future, and all that we may hope for, hangs in the balance, so to speak. At the same time, we may perhaps feel inadequate—who are we to make requests of Hashem? At these times we must remember the message of “VaNitzak El Hashem Elokei Avoseinu.” Even when we feel that our needs and desires are well beyond what is attainable by through our own human accomplishment, our Zechuyos, we must remember that nothing is beyong hope if we use the power of Teffilah and our Zechus Avos.

But there is another message found in these Pessukim that can serve as a useful preparation for the Yom HaDin as well.

The Passuk not only tells us that Klal Yisroel cried out in Mitzrayim, but that Hashem heard our Teffilos, “VaYishma Hashem Es Koleinu”. Why are these words needed? If the Passuk said we cried out and Hashem took us out of Mitzrayim, we would know that he heard our Teffilos? In addition, we must understand why these words are specifically part of Mikra Bikurim—what message do they hold for the one reciting them?

This is not the only place that the Torah discusses the Tefilos of Klal Yisroel in Mitzrayim. In Parshas Va’Era, in conversation with Moshe Rabbeinu, Hashem refers to them and says: “V’Gam Ani Shamati Es Nakas Bnei Yisroel.” The Chasam Sofer points out that the word Gam is seemingly extra—who else heard the Tefillos, and why would that make a difference? It is only important that Hashem hears the Ze’aka of Klal Yisroel, who and what is added with the word “Gam”?

He answers that the word Gam includes Bnei Yisroel themselves. Even as they were in the most difficult circumstances, oppressed and tortured, Bnei Yisroel heard the cries of their brethren and tried to assist them. “V’Gam Ani Shamati”, says Hashem, “The reason that their Teffilos will be answered is because I am not the only one listening.” The Zechus that Bnei Yisroel had, which caused their Ze’akos to be answered, was that they heard the cries of their fellow Jews and attempted to help them.

As he said the Mikra Bikurim, the Mevi Bikurim celebrated his successes both in Ruchniyus and Gashmius, as the Me’or V’Shemesh explained. Certainly, though, there were those around him who could not rejoice as he could—those who found themselves in a situation of “VaNitzak El Hashem”, struggling under crushing burdens both material or spiritual in nature. When he says the words “VaYishma Hashem Es Koleinu” he is therefore reminded that this only came about because of the word “V’Gam”, because Bnei Yisroel listened to the cries of their fellows. What more appropriate message could there be at that time in a person’s life than to recall his role as a member of Klal Yisroel?

As we approach a time of year marked by an increase in Teffilah, we may too seek Segulos or strategies to ensure that our Teffilos are heard. Let us remember the words of Hashem himself: “V’Gam Ani Shamati”. Just as the one bringing Bikurim is reminded of the importance of hearing the cries of others, and the power that had in ensuring the Na’akas Bnei Yisroel were heard, we can be reminded that there are so many around us aching for someone to hear their cries, and respond in a way that will guarantee that we will be Zoche to “VaYishma Hashem Es Koleinu”.