King Solomon, of blessed memory, said: “honor the Lord with your wealth, with the best of all your income, and your barns will be filled with grain, your vats will burst with new wine” [Proverbs, 3:9–10]. King Solomon showed us in this verse that the person should rely on the Holy One and the person should honor the Holy One with what he can and owns, and should feed the poor. He should know that God will repay him double. He should not think that when he will give the poor person, his wealth will decrease, but he should rely on the Holy One, who will increase his money even more, as the verse says, “one man gives generously and ends with more” [Proverbs, 11:24]. There are many who are not stingy and spend money on the poor. With this, they gather even more. Therefore, the verses said that you should honor the Holy One with your goods. Then the Holy One will make you rich, will increase your grain and your wine. We find this concerning the tithes. The Holy One explicitly wrote, “put me to the test” [Malachi, 3:10]. This means, the Holy One said test me and give tithes and charity, and I will make you rich. Even though concerning all the commandments, the person should not say, I will fulfill a commandment, expecting that I should have good luck with my money, as the verse says, “do not try the Lord” [Deuteronomy, 6:16]. This means, do not test God. However, concerning tithes, one may test God and may say, I am giving tithes and charity expecting that it will make me rich. Our sages also learned from these verses, “honor the Lord with your wealth” [Proverbs, 3:9]. You should honor God with what God has given you. When someone sees that he has a good voice to sing and praise God, he should not spare himself, and should sing to honor the Holy One. However, in any event he should not do it so that women and men would praise him for his voice, but to honor the Holy One. Similarly, when he was worthy to be a scribe, he should write books to learn from them. The one who writes a Torah scroll, his reward is like he had received the Torah on Mount Sinai. Similarly, he can be a mohel. His reward is very great because thirteen covenants were said concerning the commandment of circumcision. The verse “honor the Lord with your wealth” [Proverbs, 3:9] says this. This means, with whatever God has blessed you; you should honor the Holy One. Also, Israel are called first. Thus, it is just that they should bring the first of their grain and fruits to the Holy One, who is called first, since He is the first, before everything. Therefore, the Torah wrote here that one should bring the first fruits to the Holy One before he tests them. This is the meaning of “you shall take some of every first fruit of the soil” [26:2].1Bahya, Ki Tavo, Introduction. This means, you should take some of every first fruit of the soil.
Toldot Yizhak writes. The intention was that the Holy One commanded them to bring the first fruits, because the Holy One wants to teach us that we should be whole, with all the good attributes, with God and with people. The first is that he should have a good attribute, that he should not have a tall neck, that is, be a glutton and a drunkard. Many bad things come from this. He quickly becomes poor from this, since he eats everything and in the end he must steal and he comes to killing. When he overeats, bad diseases come from this and in the end he will die from these diseases. However, the Torah teaches us remedies as to how the person should behave with eating, so that he should not come to illnesses. The greatest physicians and doctors write in their books, that one should guard against excessive eating and not to eat everything.2Toldot Yizhak, Deuteronomy, 26:1–10.
So too writes the Menorat ha-Maor. Whoever keeps themself properly and eats little, he needs no physician, since he does not become sick.3Aboab, Menorat ha-Maor, Ner 6, Klal 1, Helek 1, Perek 7.
Therefore, the Torah wrote here, you should bring the first fruits that grow in your garden to the Holy One. You should also wait to eat from them, but you should first bring it to the Holy One, even though the evil inclination incites you. When somebody sees something new in his garden, something he hasn’t seen for a whole year, he would gladly eat it, but he must wait. He will have benefit from eating little, and he will not eat everything that he desires. As soon as he sees a nice fig or a bunch of grapes, he had to tie a string to it as a sign that this is the first fruit and he will bring it to the Holy One. Thus, he will abstain from being a glutton. The second thing is that they brought the first fruits expecting that the person should not be arrogant. Therefore, he had to bring the first fruits to the priest who was in his day. Even if the person who brought the first fruits was very important and rich, yet he had to come to the priest himself. Even a king had to take the basket on his shoulder, and carry it from the Temple Mount to the Temple courtyard, and had to recite the passage. With this, it was shown that no person should be haughty. He had to recognize and say that God had kept His word to bring us into this good land. Therefore, they displayed the good fruits in the Temple. With this they instilled proper belief in the Holy One, since the spies had said that the Holy One had no power to bring Israel into the good land. However, now they all recognize that God had kept his oath to bring us into the good land. If the person wanted to say that the land was an inheritance, therefore they had to say at the offering of the first fruits: “my father was a fugitive Aramean” [26:5]. This means, Laban the Aramean wanted to destroy our ancestor Jacob. Therefore, we recognize that the first fruits did not come here through inheritance, but the Holy One brought us into this land. Jacob came to Egypt with a small group. Pharaoh also caused us great troubles in Egypt, and the Holy One took us out of Egypt with His power. He brought us into the land of Israel to the good fruits. We say this when things are going well for us, to remember how things went for him in the past, when he was povertystricken. Therefore, we remember at the celebration of the first fruits, how it was in the exile of Egypt and that God helps the poor.4Toldot Yizhak, Deuteronomy, 26:1–10.
Zeror ha-Mor writes. The Torah wrote the two portions together. One is about Amalek and the other is about the first fruits, because Amalek came to stop Israel, that they should not come into the land of Israel to take the blessing of Isaac.5Zeror ha-Mor, Deuteronomy, 26:1.
“Of the dew of heaven and the fat of the earth” [Genesis 27:28]. Amalek was descended from Esau, who wanted to take revenge on Jacob, who had taken away the blessings. Therefore, we praise God with the first fruits and say that the first fruits are called “the first fruits of the soil” [26:10]. Amalek was called “a leading nation is Amalek” [Numbers, 24:20]. His [Balaam’s] advice did not succeed and Israel conquered the land. “The fat of the earth” [Genesis, 27:28]. We have the good fruits from God who is called First, the first, before the first ones. They praised God for the lovingkindness that the Holy One helped us escape from Amalek and in addition we mentioned the other good things that God has helped us.6Zeror ha-Mor, Deuteronomy, 26:2.
“My father was a fugitive Aramean” [26:5]. That is to say, Laban was a scoundrel and wanted to kill Jacob, but the Holy One helped him. Later in Egypt, Pharaoh also thought much against Israel, but the Holy One helped them. The portion teaches us about the world to come. Therefore, it says there, “when you enter the land” [26:1]. This means, the world to come, which was called, the land of life, that one lives forever. The world to come is called “a hereditary portion” [25:19], since this world is no inheritance and not a proper dwelling for the person. He is not certain every moment that he might migrate to the next world. Therefore, he says, you should take “some of every first fruit of the soil” [26:2]. This means that the Torah is called, the beginning of wisdom. In the next world they first ask you if you studied Torah. Therefore, see that you should study Torah in this world and to have Torah in the next world. “Go to the place” [26:2]. When you will study Torah, you will come to the Holy One, who is called Makom, because the Holy One is the center of all worlds, and all worlds depend on him. “You shall go to the priest” [26:3]. This is Michael the angel in heaven who offers the souls of the righteous before the Holy One and says, this is the soul of this righteous person and that is the soul of that righteous person. Therefore, it says, “you shall then recite” [26:5]. The soul praises the Holy One for the lovingkindness that He protected him from the evil inclination that is called Laban the Aramean. The evil inclination is full of deceit to entice the person. The soul says, “with meager numbers and dwelled there” [26:5]. This means that the soul says that she lived in the body with few people, since all the organs of the body follow the evil inclination, and the soul and the good inclination have few organs who follow them. Therefore, it says, “you shall then recite” [26:5]. This means, the organs of the person testify about the person.7Zeror ha-Mor, Deuteronomy, 26:4.
The first fruits were brought from seven items: wheat, barley, grapes, figs, pomegranates, olives, and honey. He had to bring the best of the fruits, since for the Holy One, it is just to bring the best and the nicest. Similarly, when he has a guest, it is just to present the guest with the best from the bowl. What one gives the poor person at his table; this is in place of the sacrifices and first fruits that were an honor for the priest and an honor for the Holy One and a favor for Israel. It was an honor for the priest. They had to exert themselves to bring him good fruits for him to eat. An honor for God; one prayed on it and praised the Holy One, from whom everything good comes. It was a favor for Israel that saw its grain and fruits had increased. The core commandment was that one put each fruit in its own vessel. If someone did not want to carry many vessels, he could carry them in one vessel, but then he had to organize them. The barley in the bottom, the wheat on top of them, pomegranates on top of them, and figs on the very top. Between each one was a leaf. Grapes near the basket, and a pair of turtledoves hung from the basket for a sacrifice. A second pair of turtledoves was brought as a gift for the priest. The priests divided this among themselves. The whole way to Jerusalem he could give it to his servant to carry. However, when he came to the Temple Mount, the householder had to carry the basket on his shoulder. On the way he recited the Torah portion and praised God. Even if he was a king, he had to carry it on his shoulder. When he lowered the basket from his shoulder, the priest came and took it out of his hands. If someone had bought a tree and did not have any land, he brought first fruits. He did not recite the Torah portion, because he did not own any land. Therefore, he could not say: You have given me this land. A convert who brings the first fruits also does not recite the Torah portion, since he cannot say: You have given to our ancestors, since he did not have Israelite ancestors. Some sages say that the convert should recite the Torah portion, since Abraham is the father of all converts. The custom was that each householder had to recite the Torah portion by himself. If he did not know how to recite the portion, then someone read it before him and he repeated it. Later, they made a ruling that it should be read before each person, expecting that he should not be ashamed that he couldn’t read. We do the same thing today with the Torah scroll; it is read for each one. This is how they brought the first fruits. When someone on his journey came to a city with the first fruits, the important people of the city assembled with their first fruits. They slept in the street and not in any house, expecting that nobody should become ritually impure in a house. Early the next morning the leader of the group said: it is time to go. An ox went in front, to be a sacrifice. Its horns were covered in gold and a wreath of olive branches was on its head. A trumpeter went in front and blew his trumpet. They did this until they came to Jerusalem, and along the whole way they recited, “I rejoiced when they said to me, we are going to the House of the Lord” [Psalms, 122:1]. They walked the whole day, but they walked two parts and rested the third part. When they came close to Jerusalem, they sent messengers to inform them that they were coming. The nobles and important people of Jerusalem went out of Jerusalem toward them. When there were many people who came with first fruits, many people went out to meet them. When few came, a few went out toward them. When they came to the gates of Jerusalem, they said: “our feet stood inside your gates, O Jerusalem” [Psalms, 122:2]. All of the craftsmen of Jerusalem stood up from their work and greeted them. The trumpeter went before them until the Temple Mount. When they came to the Temple Mount, each one put down his basket and said: “hallelujah, praise God in His sanctuary” until “let all that breathes praise the Lord, hallelujah” [Psalms, 150]. The Levites sang [in response], “I extol You, O Lord, for You have lifted me up” [Psalms, 30:2]. The communal leaders brought their first fruits in silver and gold vessels; the poor people in a wicker basket. The poor person had to leave his basket with the priest. However, the communal leader took his vessels home with him. Our sages learn from here and say that the poor person always lost. The poverty dragged after him wherever he went.8This passage summarizes and paraphrases M. Bikkurim, chapters 1–3.
“My father was a fugitive Aramean” [26:5]. Laban wanted to kill our ancestor Jacob. Our sages say: even though he did not kill him, however, Laban had intended to kill him. When a gentile desires to commit a sin, the Holy One credits it as if he had actually committed the sin. When a gentile has the desire to fulfill a commandment, the Holy One does not credit him until he has fulfilled the commandment. When an Israelite has the desire to fulfill a commandment, even if he has not fulfilled it yet, the Holy One credits him as if he had already fulfilled the commandment. Concerning this, King David said: “had I an evil thought in my mind, the Lord would not have listened” [Psalms, 66:18]. This means, even if I had the thought in my heart to commit a sin, yet God does not accept it. Therefore, because he desired to build the Temple, the verse wrote about David as if he had built the House, as the verse says, “A psalm of David, a song for the dedication of the House” [Psalms, 30:1].9Bahya, Deuteronomy, 26:5.
“I have given it to the Levite” [26:13]. One first had to separate the great terumah for the priest. Afterwards, one had to give the first tithe to the Levite. The Levite had to separate a tithe to give the priest, from his tithe. Then the Israelite had to separate a tithe, which he kept, to bring it to Jerusalem, and had to eat it in Jerusalem. Afterwards, he had to give the tithe for the poor in the third year of the Sabbatical cycle. When he brought the first fruits, he said and praised God that he had brought all the tithes and terumot.10Bahya, Deuteronomy, 26:13.
“The Lord your God commands you this day to observe” [26:16]. Even though the Holy One said this forty years after the time that the Holy One had given the Torah, and now says, I have given you the Torah, because He wants to teach us and show that the person should always have his thoughts as if he had just received the Torah now. It is so beloved by the person that he thinks it is something new and he must write down the Torah, because the people will forget the giving of the Torah. Therefore, the Holy One says, he should think that he received the Torah today. The verse began with “this day” and ends “with all your soul” [26:16]. This shows us that the person should risk his life for the Torah, just like at Mount Sinai, there was great fire, lightning and thunder, nonetheless Israel stood and wanted to hear the words of the Holy One.11Bahya, Deuteronomy, 26:16.
“Observe all the Instruction” [27:1]. The Holy One commanded that when you will come to cross the Jordan, you should take twelve stones and you shall place them as a sign and a memorial. You should write the whole Torah on them. There were twenty-four stones. Twelve of them were in the river Jordan; the priests who carried the ark had to stand on them, so their feet should not sink into the mud of the Jordan. The other twelve were taken from the Jordan and they built an altar from them. They wrote the Torah on Mount Ebal. Afterwards, they took these stones to the city of Gilgal and they wrote the whole Torah from “In the beginning” [Genesis, 1:1] until “before all Israel” [Deuteronomy, 34:12] on those stones in seventy languages.12Bahya, Deuteronomy, 27:1.
“To enter the land that the Lord your God is giving you” [27:3]. That is, when you study Torah and also write it, you will be worthy to come into the land of Israel. The Torah causes the enemies to be cut down in the land.13Bahya, Deuteronomy, 27:3.
“The following shall stand to bless” [27:12]. Six tribes of Rachel and Leah stood on mount Gerizim to bless Israel; those who fulfill the Torah. Six tribes of Bilhah and Zilpah stood on mount Ebal to curse Israel, those who would not fulfill the Torah. Levites and priests and all of Israel stood between these two mountains. The priests turned their faces to mount Gerizim and blessed Israel. They all said amen to this. Then the priests turned their faces to mount Ebal and cursed whoever would not fulfill the Torah, and they said amen to this.14Rashi, Deuteronomy, 27:12.
They mentioned eleven sins in their curses. First they mentioned the one who worships foreign gods and wants to deny the Holy One, which is comparable to all the other sins. Afterwards, they mentioned the one who does not honor his father and mother. These sins are compared to each other because there are three who help create the person. First is the Holy One, and afterwards, father and mother, as the Talmud says in tractate Nidah. Three are partners in the person, father, mother and the Holy One. The father gives him the white of the bones, the veins and nails, the brain and the white of the eyes. The mother gives the person the red, the skin and flesh, the blood and the black of the eye. The Holy One gives the soul and the visage and that he can hear, speak, walk, and wisdom and intellect. When the time comes for the person to die, the Holy One takes His part and allows the part of father and mother to lie there. Rav Papa said: the people have a saying. When the salt leaves the flesh, the flesh stinks and one gives it to the dog. So too it is when the soul was in the person, the body was beautiful and did not stink. However, when the soul left, the body stinks.15B. Nidah, 31a.
The Talmud writes in the first chapter of [tractate] Kiddushin. The Holy One said: since there are three partners in the person, when the son honors father and mother, it is appropriate that He honor Me.16B. Kiddushin, 30b.
“Cursed be he who will not uphold the terms of the Teaching” [27:26]. Cursed be the person who does not want to keep the commandments with their whole heart. He must have in his thoughts to fulfill the commandment and should believe that God commanded the commandment. Therefore, when he fulfills commandments, he should be happy to keep it, because God has commanded it. Our sages learn from this verse that the one who lifts the Torah scroll in the synagogue must show the Torah scroll with the writing to the people so that they should see the writing.17Ramban, Deuteronomy, 27:26. Rabbi Yudin son of Simon said: The verse says, “return, O Israel to the Lord your God” [Hosea, 14:2]. This means repentance. When someone does something like worshiping foreign gods, God forgives him.18Pesikta de Rav Kahana, 24.4.
Our sages say in the Pesikta. “Return, O Israel to the Lord your God” [Hosea, 14:2]. A parable. A person embarrasses his friend before many people. Afterwards, he wants to ask forgiveness. The friend responds: you have shamed me before many people. Bring together many people and ask my forgiveness. However, the Holy One is not like this. When someone worships foreign gods and says many bad things about the Holy One, the Holy One said: be pious and have regret in your heart, even if no person knows anything, but Myself. Then I will forgive your sins. This is the verse that says, “to the Lord your God.” That is to say, only repent so that God knows and no person knows. That is, you should have regret in your heart and speak quietly with your mouth that you will never again commit that sin.19Pesikta de Rav Kahana, 24.12.
However, repent with joy, with your whole heart, since the person is obligated to fulfill each commandment with joy and happiness, with a joyous heart, as the verse says in this portion, “because you would not serve the Lord your God in joy” [28:47]. This means, the curses that are written in this portion will come upon those who fulfill the commandments and are not joyous in doing them. The Holy One pays a double reward when the person fulfills a commandment with joy.20Bahya, Deuteronomy, 28:47.
His intention should be to fear God, as the verse in the portion says, “to reverence this honored and awesome name” [28:58]. This means, you should fear God and keep the commandments. This is the best attribute. He should fear God, and the person can fulfill this commandment every moment wherever he goes. He can think about fearing God in his heart, day and night. However other commandments, like phylacteries and zizit, and other similar ones, he can only fulfill them when he is wearing phylacteries or zizit. However, fearing God he can fulfill at any time. Concerning this, the verse says, “the fear of the Lord is pure, abiding forever” [Psalms, 19:10]. This means, fear of God is a pure thing, which is eternal and is easy and doable at any time.21Bahya, Deuteronomy, 28:58.
The Holy One only desires repentance with a whole heart. The Holy One will forgive us for our sins and will redeem us from the exile, as the verse says in the portion, “when all these things befall you – and you return to the Lord your God – He will bring you together again from all the peoples” [30:1–3]. This means, when you have accepted all the curses and were dispersed among the nations. When you will repent, then the Holy One will gather you in your land, as previously with our ancestors.