Basket Case

The first portion of our Parsha discusses the Mitzva of Bikurim at length. While we are perhaps aware of the general requirements of this Mitavah—that the first fruits of each year be brought to the Bais Hamikdash—sometimes a closer look at the details of the Mitzvah provide new insight into its essence, and can allow us to appreciate a message the Torah may be sending us.

The Torah begins the Tzivuy of Bikurim with the words “Vayaha Ki Savo El HaAretz…V’Lakachta M’Raishis Kol Pri HaAdama”, we are commanded to take the first furits of the land, which Chazal explain refers to the the Shivas HaMinim. These fruits are destined to become Bikurim, as the Passuk concludes: “V’Halachta El HaMakom Asher Yivchar Hashem Elokecha L’Shaken Shemo Sham,” they are to be brought to the Bais HaMikdash.

There is, however, one additional step mentioned in the Passuk, between these two phrases, that seems notable: “V’Samta Bateneh”. The Torah instructs us to place the fruits mentioned at the beginning of the Passuk and place them in a basket. On one hand, we can perhaps assume that the Torah is giving us practical advice, that the Bikurim should be place in some sort of containter to ease their transport to the Basis Hamikdash, but this does not seem likely. Rather it would seem to be a part of the Mitzvah in some way. Indeed, the Sifri tells us that these words inform us of a condition that exists in the Mitzvah of Bikurim: “Melamed Shetaunim Kelim” it teaches us that Bikurim require a vessel of some sort.

The question that arises from this Sifri is simple: why? If the Torah is indeed teaching us that there is a requirement of Kli, that the Bikurim must be brought in some sort of vessel, there must be a reason why. Chizkuni offers an explanation that is in line with his approach of Derech HaPshat: the Torah wishes the Bikurim to be brought in a Mechubadik fashion as befits the Mitzvah. The requirement of Kli ensures that a person will not just wrap the fruits up in his clothing, a less respectful manner of conveyance.

A closer look at the requirements of the Kli, however, reveals that the Teneh plays more of a role in the Bikurim process than would be indicated by this explanation.

The Rambam, in line with the Sifiri, Paskens that Bikruim must be brought in a Kli, but adds an additional level of detail. The Mitzvah Min HaMuvcahar, he explains, it is best to place the various species of fruits into their own containers with a separate Kli for each type. If one does not have a Kli for each type, though he is Yotzeh, they must be placed in a specific order: barley on the bottom, followed by layers of wheat, olives, dates, pomegranates, and figs in that order. If the requirement for a Kli was incidental, or required only to ensure that the Bikurim are treated with the proper Kavod, the need for separate Kelim or the fruits to be placed in a prescribed order, seems difficult to understand.

In addition, it seems that the role of the Teneh does not end when the Bikurim arrive at their destination. Later the Passuk tells us “V’Lakach HaKohen HaTeneh MiYadecha”, the Kohen takes the basket from your hands. The Medrash tells us that the Kohen kept the baskets of the Aniyim, which were made of reeds or branches, and returned the baskets of the Ashirim that were made of gold or silver. It seems then that the Teneh, in a way, were a form Matnos Kehuna included in the Bikurim—a function that certainly goes beyond ensuring the Kavod of the Bikurim as explained by Chizkuni.

Interestingly, the Gemrah in Bava Basra uses this aspect of Bikurim to explain an aphorism in a way that also raises a question. People say “Basar Aniya Azla Aniyusa”, that poverty follows the poor and wealth follows the rich. This Halacha, says the Gemarah, is the source for this idea: the poor person uses lesser materials for his basket and must give it to the Kohen, while the rich person uses precious metals and gets to take it home with him. The Gemarah seems to expose a rather unfair aspect of this Mitzvah—why does the Ani have to leave his basket as Matnos Kehuna while the Ashir takes his back? If we are to assume that there is a message conveyed by the outsized role of the Teneh in the Mitzvah of Bikurim, the end of the basket’s journey should be taken into account as well.

In order to appreciate the inclusion of a Teneh in the Mitzvah of Bikurim, it would seem nessecary to perhaps have a better understanding of the essence of this Mitzvah, and the general message it sends.

The Sfas Emes notes that the Torah goes to great lengths to explain the process of Bikurim here, more so than many other Mitvos. He explains that the level of detail included in these Pessukim, and in the associated Dirvrei Chazal, are indicative of the Chashivus of this Mitzvah, and indeed the centrality of its purpose.

By according such Chashivus to the Bikurim, the first fruits of the year, explains the Sfas Emes, the Torah is teaching us the value of Raishis. The first fruits are the most precious, the initial reward for months and months of intsense labor and care, and they are therefore treated with such Kavod. In a snese, then, all the work that was put into the crop seems to have been for the purpose of the Raishis, these first furits.

Yisroel is also called Raishis, we are the first and most beloved in the eyes of Hashem. Everything that exists is for our success and enjoyment, and all that occurs in the world is somehow tied to our destiny. The Mitzvah of Bikruim serves as a reminder of our status as members of this great nation: by elevating the Raishis Pri HaAdama and treating them with such care, we remind ourselves that as Raishis we too are worthy of Kavod and honor.

The Sfas Emes adds that his is why the Mitzvah of Bikurim is placed at the beginning of this Parsha, directly following the Mitzvah of Michias Amalek which appears at the end of last week’s Parsha. Amalek is referred to as “Raishis Goyim”, the first among the Umos HaOlam, and only by clinging to our own status as Raishis, and all that comes with it, can we hope to defeat Amalek.

Bikurim then serves an important role in keeping us cognizant of our standing, and therefore potential, as members of the Am HaNivchar. Perhaps the element of Teneh, however, serves to send us an important message.

When one picks ripe produce from trees and vines or harvests grain from the ground, even the most beautiful fruits will be worthless if he has no container in which to place them. Though they may look magnificent and delicious when they are on the tree, they will quickly be bruised, their jucies escaping, if they are not treated correctly. This is the lesson of the Teneh.

Yes, we are all members of Klal Yisroel, referred to as “Raishis Tevuaso”, for whom the whole world was created. We are Hashem’s beloved children, and as a result we are due the treatement afforded the Bikurim that are also called Raishis. But, without a Kli, without a way to protect ourselves and cultivate our potential, we will be trampled and rendered useless. The Torah is telling us that the Raishis must be placed within a Kli, for otherwise their status is at stake.

One may wonder what Kli can be used for this purpose, but Chazal have already provided the answer: “Chavivin Yisroel Shenitan Lahem Kli Chemda.” Hakadosh Baruch Hu gave us a Kli, the Torah Hakedosah, that can protect us and allow us to properly nurture the potential that comes along with our status as Raishis Tevusaso. In fact, the Torah is the ultimate Kli for this job, as it has powers well beyond any other.

The Mishna quoted above laters adds that the Torah is Kli Chemda “SheBo Nivrah HaAretz.” R’ Yerucham notes that the Mishna is not just providing us with an anecdotal account of the role the Torah played in the creation of the role—it is revealing the power of the Torah itself. The fact that the Torah was used create a world indicates that it has control over Teva, and therefore by steeping ourselves in Limud HaTorah, we can change our very Tevah. While other Kelim merely protect their contents, then, the Torah has the ability to improve them—it is indeed a Kli Chemda.

Thus, the Torah tells us to place the Bikurim in a Kli to hint that we must place ourselves, the Raishis Tevuso into a Kli as well, but not just any Kli, the Kli Chemda of the Torah. Only through the protection of this most perfect vessel can we hope to maintain and nurture our status and potential.

This approach may help us understand the details that apply to the Teneh as well.

As we noted, the Mitzvah Min HaMuvchar is to place each type of fruit into its own Kli, or to place them in one Kli in a specific order. This Halacha reminds us that though we are each different, with our own strengths and weaknesses, we all have a Kinyan in Torah. There is a Kli Chemda for each of us, a path to the protection that the Torah affords. Lest we be concerned that our own shortcomings may be a hindrance, that they may preclude our refuge in the protection of the Torah, we must recall that it is a “Kli Chemda SheBo Nivrah HaAretz” and in fact has the power to change us and remove those imperfections.

Perhaps this is why the Kohen specifically keeps the Teneh of the Ani as well. The Ani represents those who, despite their efforts, are not as accomplished in their Ruchnias, the Peshutei Am who come bearing baskets made of simple materials. The Kohen keeps their baskets as an indication of the Chashivus. These Chashuva souls made efforts to place their Raishis into a Kli, to protect that which is important and beloved, but they weren’t able to make those baskets of gold and silver—these are the baskets the Kohen wishes to keep more than any other. When it comes to Torah, we are taught, our efforts and aspirations matter more than our accomplishments. The fact that we create a Kli for ourselves is far more important than the material it is made of.

In the month of Elul, as we seek ways to improve ourselves and make new commitments foe the coming year, let us keep in mind the lesson of the Bikurim. We must be cognizant, and proud, of our status as Raishis Tevuaso, while seeking the protection of the Kli Chemda to protect ourselves and change our Teva for the better. In doing so, we too will be Zoche to the Bracha promised by the Torah in connection to the Bikurim: “V’Samachta B’Chol HaTov”