8. Ki Tavo Thank You for Everything The Joy of Gratitude

In honor of our dedicated colleague Shraga Sherman on the occasion of his birthday on Elul 8.

May he go from strength to strength and enjoy good health, happiness, nachat from his loved ones, and success in all of his endeavors. [ 132 ]

PARSHA OVERVIEW Ki Tavo

Moses instructs the people and that they, in turn, have of Israel: When you enter chosen G‑d. the Land that G‑d is giving The latter part of Ki Tavo to you as your eternal heri‑ consists of the tochachah tage, and you settle it and (“rebuke”). After listing cultivate it, bring the first- the blessings with which ripened (bikurim) of G‑d will reward the people your orchard to the Holy when they follow the laws Temple, and declare your of the , gives gratitude for all that G‑d a long, harsh account of has done for you. the bad things—illness, Our parsha also includes famine, poverty, and the laws of the given exile—that shall befall to the and to the them if they abandon poor, and detailed instruc‑ G‑d’s commandments. tions on how to proclaim Moses concludes by tell‑ the blessings and the curses ing the people that only on and today, forty years after —as discussed their birth as a people, have in the beginning of the they attained “a heart to parsha of Re’eh. Moses re‑ know, eyes to see, and ears minds the people that they to hear.” are G‑d’s chosen people,

TORAH STUDIES / SEASON FOUR 5780 [ 133 ]

I. BIKURIM, HOW AND WHY The of Bikurim

TEXT 1a (DEUTERONOMY) 26:1–11

ְו הָיָהּכִי תָ בֹוא אֶ להָאָרֶ ץאֲשֶ ׁר ה׳ אֱ ֹלקֶ יָך נֹתֵ ן ְלָך נַחֲלָה, וִירִ ְשּׁתָ ּה ְ ו ָ י שַ ׁ ְב ּתָ ּבָ ּה : ְולָקַ ְּתָח מֵרֵ אשִ ׁית ּכָל ְּפ ירִ הָאֲדָמָ ה, אֲשֶ ׁר ּתָבִיא מֵאַ ְר ְצָך אֲשֶ ׁר ה' אֱֹלקֶ יָך נֹתֵן לְָך, ְו ְשַׂמּתָ בַטֶנֶא; ְו ְהָלַכ ּתָאֶל הַמָקֹום אֲשֶׁר ְיִבחַר ה' אֱ ֹלקֶ יָך ְלשַ ּׁכֵ ן ְשׁמֹו שָ ׁם: ּובָ אתָ לאֶ הַ ּכֹהֵ ן אֲשֶ ׁר ְיִהיֶה ּבַ יָמִ ים הָהֵ ם, ְואָמַ ְרּתָ אֵ לָיו, ְהִגַד יּתִ הַ יֹום לַה' אֱ ֹלקֶ יָך, ּכִי בָ אתִי אֶל הָאָרֶץ אֲשֶ ׁר ְנִשּׁבַ עה' לַאֲ בֹתֵ ינּו תלָתֶ לָנּו: ְולָקַח הַ ּכֹהֵן הַטֶ נֶא מִ יָדֶ ָך, ְוהִ נִיחֹו ְלִפנֵי מִ ְ ּבַ חז ה' אֱ ֹלקֶ יָך: ְועָנִיתָ ְואָמַ ְרּתָ ְלִפ נֵיה' אֱ ֹלקֶ יָך, אֲרַמִ י אֹבֵ ד אָבִ י, וַיֵרֶ ד מִ ְצרַ ְימָ ה וַיָגָר שָ ׁם ּבִ ְמתֵ י ְמעָ ט, וַ ְיהִי שָ ׁם ְגֹויל גָ דֹול, עָ צּום וָרָ ב: וַיָרֵ עּו אֹתָ נּו הַמִ ְצרִ ים וַ ְיעַ נּונּו, ְוַיִּתנּו עָ לֵינּו עֲ בֹדָה קָשָ ׁה: ְעַ קוַנִצ אֶ ל ה' אֱ יֹלקֵ אֲ בֹתֵ ינּו, ְוַיִש עׁמַ ה' תאֶ קֹלֵנּו, ְוַיַרא אֶ ת עָ ְניֵנּו ְואֶת עֲמָ לֵנּו ְו תאֶ לַחֲצֵ נּו: וַיֹוצִאֵנּו ה' ְמִמִצרַיִם, ְּביָד חֲזָקָה ְּובִזרֹעַ ְנטּויָה ְּובמֹרָא גָדֹל, ְּובאֹתֹות ְּוב ְמֹפתִ ים: ְוַי בִאֵנּואֶל הַמָקֹום הַזֶה, וַיִּתֶן לָנּו אֶת הָאָרֶץ הַזֹאת, אֶרֶץ זָבַת חָ ב לָ ּו ְד בָ ׁש : ְועַּתָ ה, הִנֵה יהֵבֵאתִ אֶת רֵ אשִ ׁית ְּפ ירִ הָאֲדָמָה אֲשֶ ׁר נָתַּתָ ה לִי ה', ְוהִ ְנַחּתֹו ְ נֵילִפ ה' אֱ ֹלקֶ יָך ְוהִ ְשּׁתַחֲ וִ יתָ ְ נֵילִפ ה' אֱ ֹלקֶ יָך: ְושָ ׂמַ ְחּתָ ְבכָל הַטֹוב אֲשֶ ׁר נָתַ ן ָך ְלה' אֱֹלקֶ יָך ְּולבֵיתֶ ָך, אַּתָ ה ְוהַלֵוִי ְוהַגֵר אֲשֶ ׁר ְּבקִ ְרּבֶ ָך:

LESSON 8 / Thank You for Everything [ 134 ]

And it will be, when you come into the Land which the L-rd, your G-d, gives you for an inheritance, and you possess it and settle in it. That you shall take of the first of all the of the ground, which you will bring from your Land, which the L-rd, your G-d, is giving you. And you shall put [them] into a basket and go to the place which the L-rd, your G-d, will choose to have His Name dwell there. And you shall come to the priest who will be [serving] in those days, and say to him, “I declare this day to the L-rd, your G-d, that I have come to the Land which the L-rd swore to our forefathers to give us.” And the priest will take the basket from your hand, laying it before the of the L-rd, your G-d. And you shall call out and say before the L-rd, your G-d, “An Aramean [sought to] destroy my forefather, and he went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numer‑ ous nation. “And the Egyptians treated us cruelly and afflicted us, and they imposed hard labor upon us. “So we cried out to the L-rd, G-d of our fathers, and the L-rd heard our voice and saw our affliction, our toil, and our oppression. “And G-d brought us out from Egypt with a strong hand and with an outstretched arm, with great awe, and with signs and wonders. “And He brought us to this place, and He gave us this Land, a Land flowing with milk and honey.

TORAH STUDIES / SEASON FOUR 5780 [ 135 ]

“And now, behold, I have brought the first of the fruit of the ground which you, O L-rd, have given to me.” Then, you shall lay it before the L-rd, your G-d, and prostrate yourself before the L-rd, your G-d. Then, you shall rejoice with all the good that the L-rd, your G-d, has granted you and your household—you, the , and the stranger who is among you.

Irregularities in the Verses

TEXT 1b , AD LOC.

Rabbi Shlomo Yitzchaki (Rashi) ְ"ועָ נִיתָ ". ְלׁשֹון תהֲרָמַ קֹול. 1040–1105

Most noted biblical and “And you shall respond”: An expression of using a Talmudic commentator. Born in Troyes, France, Rashi studied raised voice. in the famed yeshivot of Mainz and Worms. His commentaries on the Pentateuch and the , which focus on the straightforward meaning of the text, appear in virtually every edition of the Talmud and Bible.

LESSON 8 / Thank You for Everything [ 136 ] Laws of Bikurim

TEXT 2 TRACTATE BIKURIM, 3:1–7

Mishnah

The first authoritative work of ּכֵיצַד ְמַפרִיׁשִין הַּבִּכּורִים? יֹורֵד אָדָם ְּבתֹוְך ׂשָדֵהּו ְורֹואֶה ְּתאֵנָה Jewish law that was codified in ְׁשֶּבִּכרָ ה, אֶ ְ ּכֹול ׁשׁשֶּבִּכֵר, רִמֹון ׁשֶּבִּכֵר— ְקֹוׁשרֹו ְבגֶמִי ְואֹומֵר: הֲרֵ י writing. The Mishnah contains the oral traditions that were אֵ לּו ּבִ ּכּורִ ים . . . passed down from teacher ,to student; it supplements ּכֵיצַד מַעֲ לִיןאֶ תהַּבִ ּכּורִ ים?ּכָ ל הָעֲ יָרֹות ׁשֶּבַמַעֲמָ ד מִ ְתּכַ ְנסֹות ְלעִ יר clarifies, and systematizes the commandments of the ׁשֶ ל מַ עֲ מָ ד, ְולָ נִ ין ּבִ ְרחֹובָ ּה ׁשֶ ל עִ יר, ְוֹלא הָ יּו נִ ְכנָסִ ין לַּבָּתִ ים. ְולַמַ ְׁשּכִ ים, Torah. Due to the continual הָ יָה הַ ְ מֻ מנֶה אֹומֵ ר: קּומּו ְנַעֲ ו לֶהצִ יֹון אֶל ּבֵ יתה' אֱ ֹלקֵ ינּו . . . persecution of the Jewish people, it became increasingly עֹודֵהּו הַסַל עַל ְּכתֵפֹו, קֹורֵא ְּתִימֵ"הִגַד הַיֹום לַה' אֱֹלקֶיָך", עַד difficult to guarantee that these traditions would not ׁשֶ גֹומֵ ר ּכָ ל הַּפָרָׁשָ ה. רַּבִ י ְי ההּודָ אֹומֵ ר: עַ ד ״אֲרַמִ י אֹבֵ ד אָבִ י". הִגִיעַ be forgotten. Rabbi Yehudah Hanassi therefore redacted ְל״אֲרַ ימִ דאֹבֵ אָ בִ י״, מֹורִ יד להַסַ מֵ לעַ ְּכתֵ פֹו ְואֹוחֲ זֹו ְבׂשִ ְפתֹותָ יו, ְוכֹהֵ ן the Mishnah at the end of the מַ נִיחַ יָ דֹו תַ ְחּתָ יו ְּומנִיפֹו, ְוקֹורֵ א מֵ י״אֲרַמִ אֹבֵ ד אָ בִ י״ עַ ד ׁשֶ הּוא גֹומֵ ר 2nd century. It serves as the .foundation for the Talmud ּכָל הַּפָרָׁשָ ה,ּומַ נִיחֹו ְּבצַד הַמִ ְזּבֵחַ ְוהִ ְׁשּתַחֲ וָה ְויָצָ א. ּבָרִאׁשֹונָה, ּכָל מִיׁשֶיֹודֵעַ ְלִקרֹות — קֹורֵא, כָלְו מִי ׁשֶאֵינֹו יֹודֵעַ ְלִקרֹות — מַ ְ רִ קין אֹותֹו. ְנִמְנעּו מִ ְלהָבִ יא, הִ ְ קִ תינּו ׁשֶ ְיהּו מַ ְקרִ ין אֶ ת מִיׁשֶ יֹודֵעַ ְאֶתו מִי ׁשֶאֵ ינֹו יֹודֵעַ .

How does one set aside bikurim? A person goes down into his field, sees a fig that ripened, or a cluster of that ripened, or a that ripened, ties a reed-rope around it, and says, “Let these be bikurim.” . . . How were the bikurim taken up [to ]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street, and they wouldn’t enter any of the houses. Early in the morning, the officer would say, “Let us arise and go up to , into the house of the L-rd our G-d.” . . . With the basket still on the owner’s shoulder, he recites from “I acknowledge this day before the L-rd your G-d that I have entered the Land that G-d swore to our fathers

TORAH STUDIES / SEASON FOUR 5780 [ 137 ] to assign us” until he completes the passage. Rabbi Judah said, “Until [he reaches] ‘My father was a fugitive Aramean.’ When he reaches, ‘My father was a fugitive Aramean,’ he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it. He then recites from ‘My father was a fugitive Aramean’ until he completes the entire passage. He then deposits the bas‑ ket by the side of the altar, bows, and departs.” Originally, all who knew how to recite would recite, while those who did not know how to recite, others would read it for them [and they would repeat the words]. But when people refrained from bringing [out of shame], they decreed that they should read the words to both those who could and those who could not [recite so that they could repeat after them].

LESSON 8 / Thank You for Everything [ 138 ]

The Reason for the Mitzvah

TEXT 3a SEFER HACHINUCH, MITZVAH 91

Sefer Hachinuch

A work on the biblical משרשי המצוה: כדי להעלות דבר ה׳ יתברך על ראש שמחתנו, commandments. Four aspects ונזכור ונדע כי מאיתו ברוך הוא יגיעו לנו כל הברכות בעולם. על כן of every mitzvah are discussed in this work: the definition of נצטוינו להביא למשרתי ביתו ראשית הפרי המתבשל באילנות, the mitzvah; ethical lessons that can be deduced from ומתוך הזכירה וקבלת מלכותו והודאתנו לפניו, כי הפירות ויתר כל the mitzvah; basic laws הטובה מאיתו יבואו, נהיה ראוים לברכה ויתברכו פירותינו. pertaining to the observance of the mitzvah; and who is obligated to perform the The reason for this mitzvah is to place G-d’s word as our mitzvah, and when. The work was composed in the 13th primary source of joy, reminding us that everything comes century by an anonymous author who refers to himself from G-d. Thus, we were commanded to bring the first as “the Levite of Barcelona.” fruit that ripens on the trees to the kohanim who serve in It has been widely thought that this referred to Rabbi His house. By dint of our expression of thanks and accep‑ Aharon Halevi of Barcelona (Re’ah); however, this view tance of G-d’s rule, we will be worthy of His blessing on has been contested. our fruits.

TORAH STUDIES / SEASON FOUR 5780 [ 139 ]

TEXT 3b IBID., MITZVAH 606

משרשי המצוה: לפי שהאדם מעורר מחשבותיו ומצייר בלבבו האמת בכח דברי פיו, על כן, בהיטיב אליו ה׳ ברוך הוא, ובברכו אותו ואת אדמתו לעשות פירות, וזכה להביאם לבית אלקינו — ראוי לו לעורר לבו בדברי פיהו ולחשוב כי הכל הגיע אליו מאת אדון העולם, ויספר חסדיו יתברך עלינו ועל כל עם ישראל דרך כלל. ועל כן, מתחיל בענין יעקב אבינו שחילצו הא-ל מיד לבן, וענין עבודת המצריים בנו, והצילנו הוא ברוך הוא מידם. ואחר השבח מבקש מלפניו להתמיד הברכה עליו, ומתוך התעוררות נפשו בשבח ה׳ ובטובו, זוכה ומתברכת ארצו, ועל כן ציונו ברוך הוא על זה, כי חפץ חסד הוא.

The reason for this mitzvah: Truth is impressed upon a person by power of the words they use. Inasmuch as G-d was good to him and blessed his land with fruits, and he merited to bring them to the Temple, this person ought to rouse his heart with speech; to ponder the fact that every‑ thing comes to him from the Master of the Universe. He should speak of G-d’s kindness to all the people of Israel. Thus, he begins his recital with the subject of Yaakov, our father, whom G-d rescued from the hand of Lavan; and the subject of our bondage in Egypt, and how G-d rescued us from their hands. Following the praise, he requests from G-d to constantly bless him. From the arousal of his with the praise of G-d and His goodness, he will merit that his land be blessed. Therefore, G-d commanded us about this, for He desires kindness.

LESSON 8 / Thank You for Everything [ 140 ]

TEXT 4 THE REBBE, RABBI MENACHEM MENDEL SCHNEERSON, IGROT KODESH 12, PP. 270–271 Rabbi Menachem Mendel Schneerson 1994–1902 שלום וברכה! The towering Jewish leader of the 20th century, known במענה על מכתבו מחודש כסלו הוא חודש הגאולה, בו כותב ”,as “the Lubavitcher Rebbe מצבו עתה וכן אשר כל משך ימי חייו לא ראה טוב, ומבקש or simply as “the Rebbe.” Born in southern Ukraine, the להזכירו, וכן זוגתו וילדיהם שיחיו לברכה. Rebbe escaped Nazi-occupied .Europe, arriving in the U.S וכנראה שאינו מרגיש בהסתירה במכתבו עצמו. in June 1941. The Rebbe inspired and guided the revival כי איש אשר בורא עולם הזמין לו את ב"ג וברכם בילדים — of traditional after ,the European devastation שליט"א, יאמר שלא ראה טוב מימיו, הרי הוא כפוי טובה impacting virtually every במידה מבהילה. Jewish community the world over. The Rebbe ובודאי לא יגעו, חס ושלום, דברים אלו בברכות ה׳ יתברך שהשפיע often emphasized that the performance of just one להם עד עתה, אבל המשך ההשפעה וברכה זו וההוספה בהן — additional good deed could אין זה צריך להיות סיבה להמשיך להיות כפוי טובה. usher in the era of Mashiach. The Rebbe’s scholarly talks and writings have been printed והרי מאות ואלפים מבני אדם מתפללים כל יום ויום להתברך .in more than 200 volumes בפרי בטן, והיו נותנים את כל אשר להם בשביל בן יחיד או בת יחידה, ועדיין לא זכו לזה — יברכם ה׳ יתברך במילוי משאלות לבבם לטובה בקרוב — והוא אשר קיבל ברכה זו, וכנראה מבלי תפילה יתירה על הדבר, אינו מכיר בהעושר והאושר אשר בזה, וכופל במכתבו כהאמור לעיל! ועוד מסיים אשר אינו מאמין חס ושלום שיעזרו לו מלמעלה, כי נגזר חס ושלום שכל ימיו יהיו עניים ומרודים! מובן שאין כוונתי לומר שהפרנסה צריכה להיות בצמצום או מצב הבריאות בחלישות וכו' — אלא באתי לעורר, אשר אפשר זהו הטעם לחלישות הבריאות ולהעדר הרחבה בפרנסה, כיון שאיננו מכיר כלל בברכת ה׳ יתברך בענין עוד יותר עיקרי מאשר שלימות בריאות והרחבת הפרנסה, והיא הברכה בבנים ובנות הולכים בדרך ה'. וכשאין מכירים בטוב הנראה והנגלה הניתן מלמעלה, ובפרט כאשר אי ההכרה היא באופן מבהיל כל כך עד שבא לביטוים החריפים שבמכתבו, מהו הפלא, אם מלמעלה אין ממשיכים ברכה בשאר הענינים?

TORAH STUDIES / SEASON FOUR 5780 [ 141 ]

תקותי ששורותי אלה המעטות בכמות, תספיקנה להאיר עיניו לראות את המצב כמו שהוא. וכשיתחיל לעבוד את ה׳ יתברך מתוך שמחה אמיתית ופנימית, בודאי תתוסף ברכת ה׳ יתברך גם בהנוגע לבריאות ופרנסה, וכמובן מהכתוב בכמה מקומות ומהם בזהר חלק ב קפ"ד ב'. בודאי יש לו קביעות בלימוד תורת הנגלה ובלימוד החסידות, ועל כל פנים יעשה כזה מכאן ולהבא, ומהנכון לבדוק את התפילין שלו וכן את המזוזות בדירתם, ובכל יום חול קודם תפילת הבוקר יפריש איזה פרוטות לצדקה. בברכה, בשם כ"ק אדמו"ר שליט"א מזכיר

Greetings and Blessings! In reply to the letter from the month of Kislev, which is the month of redemption. You write of your current situation and how you have not seen good all your life, and you request a blessing for yourself as well as your wife and children. Apparently, you don’t realize the contradiction within your very own letter. Think about it: For a man whom G-d blessed with a wife and a family—may they live well—to say he has not seen good days is ungrateful to a shocking degree. Certainly, with G-d’s blessings, these things will not be af‑ fected, but the continued bounty and blessing should not be a reason to continue to be ungrateful. After all, hundreds and thousands of people pray every day to be blessed with children, and they would give all they have for a single son or daughter, and yet, they still have not been blessed—may G-d bless them and fulfill all their requests soon!

LESSON 8 / Thank You for Everything [ 142 ]

But someone who has received this blessing, and from what it seems, without much prayer, does not acknowledge the richness and happiness of it, complaining instead in his letter as stated above?! And what’s more, he concludes his letter by saying that he does not believe (G-d forbid) that G-d will help him from above, and it will be his fate that all his days will be bitter and poor, G-d forbid?! Of course, I do not mean to say that your earnings ought to be limited or your health compromised. . . . But I’m here to make the point that perhaps this may be the reason for the poor health and lack of livelihood, for you do not even realize just how great is G-d’s blessing of healthy children who follow in His ways. When one does not recognize the goodness from Above, and especially when the lack of recognition is so shocking that he comes to write the sharp expressions in his letter, is it any wonder why he receives no blessings from on High in other areas of life? I hope that these short lines will suffice to enlighten you to see the situation as it is. When you begin to serve G-d from a sense of real and inner joy, then certainly G-d’s blessings will be increased in regard to your health and livelihood, as well. Certainly you have set times in the study of the Torah and Chasidut, and in any case you will do so henceforth. It is also appropriate to check your tefilin and mezuzot in your apartment. Every weekday before shacharit, you should set aside some coins for charity. With blessings, In the name of the Rebbe, The secretariat

TORAH STUDIES / SEASON FOUR 5780 [ 143 ]

II. A NORMATIVE SENSE OF THANKS Constant Creation

TEXT 5 RABBI SHNEUR ZALMAN OF LIADI, TANYA, SHAAR HAYICHUD VEHA’EMUNAH 1

Rabbi Shneur Zalman of Liadi הנה כתיב: ״לעולם ה' דברך נצב בשמים״, ופירש הבעש"ט ז"ל, (Alter Rebbe) 1812–1745 כי דברך שאמרת יהי רקיע בתוך המים וגו', תיבות ואותיות אלו הן נצבות ועומדות לעולם בתוך רקיע השמים, ומלובשות בתוך כל Chasidic rebbe, halachic authority, and founder of the הרקיעים לעולם להחיותם, כדכתיב: "ודבר אלקינו יקום לעולם, Chabad movement. The Alter ,Rebbe was born in Liozna ודבריו חיים וקיימים לעד כו'". כי אילו היו האותיות מסתלקות Belarus, and was among the כרגע ]לרגע[ חס ושלום וחוזרות למקורן, היו כל השמים אין principal students of the Magid of Mezeritch. His numerous ואפס ממש, והיו כלא היו כלל. works include the Tanya, an early classic containing the fundamentals of Chabad It is written, “Forever, O G‑d, Your word stands firm in the Chasidism; and Shulchan heavens.” The Baal Shem Tov, of blessed memory, explained, Aruch HaRav, an expanded and reworked code of Jewish law. “‘Your word,’ which You uttered, ‘Let there be a firmament in the midst of the waters. . . .’ These very words and letters stand firmly forever within the firmament of Heaven and are forever integrated within all the heavens to give them life, as it is written, ‘The word of our G‑d shall stand firm forever,’ and ‘His words live and stand firm forever. . . .’ For if the letters were to depart [even] for an instant, G‑d forbid, and return to their source, all the heavens would become naught and absolute nothingness, and it would be as though they had never existed at all.”

LESSON 8 / Thank You for Everything [ 144 ]

TEXT 6 THE REBBE, RABBI MENACHEM MENDEL SCHNEERSON, LIKUTEI SICHOT 39, PP. 460–461

און לויט דער אויבנדערמאנטער תורה פון בעל שם טוב, אז דער קיום פון א באשפענעם וועזן איז א שטענדיקער חסד וואס דער אויבערשטער טוט בכל רגע ורגע מיט יעדן נברא, איז פארשטאנדיק אויף וויפל עס פאדערט זיך דער שטענדיקער געפיל פון דאנקבארקייט צום אויבערשטן, אין אן אטפלעקטן און אפענעם אופן.

According to the Baal Shem Tov’s teaching that in His kindness, G-d creates the world anew every moment, it is obvious just how much we ought to be thankful, in a very real and expressed way.

TEXT 7 , BEREISHIT RABAH 14:9

Bereishit Rabah

An early rabbinic commentary רבי לוי בשם רבי חנינא אומר: על כל נשימה ונשימה שאדם on the . This נושם צריך לקלס לבוראו. מאי טעמא? "כל הנשמה תהלל י-ה" Midrash bears the name of Rabbi Oshiya Rabah (Rabbi — כל הנשימה תהלל י-ה. Oshiya “the Great”), whose teaching opens this work. This Midrash provides Rabbi Levi said in the name of Rabbi Chanina, “A person textual exegeses and stories, expounds upon the biblical should praise G-d for every breath (neshimah) they take.” narrative, and develops and What is the reason for this? The verse states, “Every soul illustrates moral principles. Produced by the sages of (neshamah) should praise G-d.” [Don’t read it as “neshamah the Talmud in the , its use of Aramaic (soul),” rather,] “[For] every breath (neshimah), I praise G-d.” closely resembles that of the . It was first printed in Constantinople in 1512 together with 4 other Midrashic works on the other 4 books of the Pentateuch.

TORAH STUDIES / SEASON FOUR 5780 [ 145 ]

Humble Beginnings Beget Thanks

TEXT 8 RABBI CHAYIM IBN ATAR, OR HACHAYIM, DEVARIM (DEUTERONOMY) 26:1–11

Rabbi Chayim ibn Atar (Or Hachayim) ואפשר שהוא ״עוני״ כאדם פחות שקיבל טובה גדולה ממלך, 1696–1743 שמעני עצמו לפניו בלב נשבר. כמו כן הוא יכניע עצמו לפני ה', Biblical exegete, kabbalist, ,and Talmudist. Rabbi Atar ויאמר ״ארמי אובד אבי״, כי אבינו היה אובד ותועה וגולה במצרים ,born in Meknes, Morocco ״במתי מעט וגו'״, ״ויוציאנו ה' ממצרים, ויביאנו וגו'״. was a prominent member of the Moroccan rabbinate and later immigrated to the Land poverty/humil‑ of Israel. He is most famous—עני“ It’s possible that the word is related to for his Or Hachayim, a popular ity.” When an undeserving individual has received a great commentary on the Torah. The famed Jewish historian favor from his king, he humbles himself before the king with and bibliophile Rabbi Chaim a contrite heart. Similarly, the one bringing bikurim ought Yosef Azulai was among his most notable disciples. to humble himself before G-d. He does so by recounting the lowly beginnings of the Jewish people, whose ances‑ tor was a hired hand working for , who made every effort to destroy him, and retells G-d’s miracles until ultimately, we were redeemed from Egypt and brought to the Promised Land.

LESSON 8 / Thank You for Everything [ 146 ]

III. REJOICING AS G-D’S PROPERTY The Simple Meaning of Blessings

TEXT 9 TALMUD TRACTATE BERACHOT, 35A–B

Babylonian Talmud

A literary work of monumental ּתָנּו רַּבָנָן: אָ סּור לֹו לָאָדָ םׁשֶ יֵהָנֶה מִ ן הָ עֹולָם הַזֶה ְּבֹלא ְּברָכָה, ְוכָל proportions that draws upon הַנֶהֱנֶה מִןהָעֹולָם הַזֶה ְּבֹלא ְּברָכָה — מָעַל. מַאי ּתַקַ ְנּתֵיּה? יֵלְֵך the legal, spiritual, intellectual, ethical, and historical אֵ צֶ ל חָ כָ ם . traditions of Judaism. The 37 tractates of the Babylonian יֵלְֵך אֵצֶל חָכָם?! מַאי עָבֵידלֵיּה? הָא עֲבַדלֵיּה אִיסּורָא! אֶלָא Talmud contain the teachings of the Jewish sages from the ראָמַ רָבָ א: יֵלְֵך אֵצֶ ל חָכָ ם מֵעִ יקָרָ א, וִ ְ דֶ ילַמנּו ְ רָ ּבכֹות, ְ דֵ ּכ יׁשֶ ֹלא יָבֹא period after the destruction לִידֵ י ְמעִ ילָה. of the 2nd Temple through the 5th century CE. It has אָמַ ר רַ ב ְי ההּודָ ראָמַ ְׁשמּואֵ ל: ָ לּכהַ נֶהֱ נֶהמִ ןהָ עֹולָם הַ הזֶ ְּבֹלא ְּברָ כָ ה served as the primary vehicle for the transmission of the — ְּכאִילּו נֶהֱנָה מִקָ ְׁשֵיד ׁשָמַיִם, ׁשֶנֶאֱמַר: ״לַה׳ הָאָרֶץ ְּומלֹואָּה״. Oral Law and the education ;of over the centuries רַּבִי לֵוִי רָמֵ י: ְּכתִ יב ״לַה׳ ץהָאָרֶ ְּומלֹואָ ּה״, ְתִ ּוכיב ״הַׁשָמַיִם ׁשָמַיִם it is the entry point for all לַה׳ ְוהָאָרֶץ נָתַן ְלִבנֵי אָדָם״! לָא קַ ְׁש יָא,ּכָאן קֹודֶם ְּברָכָה, ּכָאן subsequent legal, ethical, and theological Jewish scholarship ְל אַ ר חַ ְּב רָ ָ כ ה .

The sages taught: One is forbidden to derive benefit from this world, which is the property of G-d, without reciting a blessing beforehand. Anyone who derives benefit from this world without a blessing, it is as if he is guilty of misuse of a consecrated object. What is his remedy? He should go to a sage. “He should go to a sage”—what will he do to him? How can the sage help after he has already violated a prohibition? “Rather,” said, “this is how it should be understood: he should go to a sage initially, in his youth, and the sage will teach him blessings, so that he will not come to be guilty of this type of misuse of a consecrated object in the future.”

TORAH STUDIES / SEASON FOUR 5780 [ 147 ]

Similarly, Rav Yehuda said in the name of Shmuel, “One who derives benefit from this world without a blessing, it is as if he enjoyed objects consecrated to the heavens, as it is stated, ‘The earth and all it contains is G-d’s, the world and all those who live in it.’” Rabbi Levi expressed this concept differently, presenting it as a contradiction, “It is written, ‘The earth and all it con‑ tains is G-d’s,’ yet it is written elsewhere, ‘The heavens are G-d’s, and the earth He has given over to mankind.’ “This is not difficult. Here, the verse that says that the earth is G-d’s refers to the situation before a blessing is recited, and the verse which states that Heaven and earth are given to man is after a blessing is recited.”

Removing Holiness?!

TEXT 10 (LEVITICUS) 22:11

ְוכֹהֵן ּכִי ְיִקנֶה נֶפֶׁש ְקִניַן ְּפֹו, ּכַסהּוא יֹאכַל ּבֹו, וִילִיד ּבֵיתֹו הֵם ְיֹאכלּו ְב ְלַחמֹו:

And if a priest acquires a person, an acquisition through his money, he [the slave acquired by the priest] may eat of [holy sacrificial meat], and those born in his house, they may eat of his food.

LESSON 8 / Thank You for Everything [ 148 ]

TEXT 11 TALMUD TRACTATE ZEVACHIM, 55A

התודה ואיל נזיר, קדשים קלים. שחיטתן בכל מקום בעזרה, ודמן טעון שתי מתנות שהן ארבע; ונאכלין בכל העיר, לכל אדם, בכל מאכל, ליום ולילה עד חצות. המורם מהם — כיוצא בהן, אלא שהמורם נאכל לכהנים, לנשיהם, ולבניהם ולעבדיהם:

The todah sacrifice and the Nazirite’s ram are . . . slaugh‑ tered anywhere in the Temple Court, and their blood requires two sprinklings, which constitute four; and they are eaten in any part of the city, by any person, prepared in any manner, the same day and the night following, until midnight. The parts of them that are raised are governed by the same law, save that these are eaten [only] by the priests, their wives, their children, and their slaves.

TORAH STUDIES / SEASON FOUR 5780 [ 149 ]

TEXT 12 THE REBBE, RABBI MENACHEM MENDEL SCHNEERSON, SEFER HASICHOT 5751:2, P. 847

ויש לומר הביאור בזה — שבאמירת הברכה מודגשת ההכרה שהקדוש ברוך הוא הוא בעל הבית על העולם כולו ועל האדם )"אלקינו מלך העולם"(, שזהו ענין קבלת עול מלכות שמים, היינו, שהאדם האומר הברכה הוא עבדו של הקדוש ברוך הוא, ולכן מותר לו לאכול )ליהנות מ("קדשי שמים", שהרי "המורם נאכל לכהנים . . . ולעבדיהם".

We can explain this as follows: By reciting a blessing, we are stressing that we recognize G-d as the Master and Owner of the entire world and its inhabitants (as the language of the blessing indicates, “Master of the Universe”), essentially the notion of “kabalat ol—accepting the yoke of Heaven.” In other words, a person who recites a blessing affirms the notion that he is G-d’s servant—and that is why he is al‑ lowed to eat and enjoy from the things that are holy to G-d, just like the food of a priest is allowed to be eaten by his slave.

LESSON 8 / Thank You for Everything [ 150 ]

Declaration of Dependence

TEXT 13 THE REBBE, RABBI MENACHEM MENDEL SCHNEERSON, LIKUTEI SICHOT 39, P. 464

און אינעם ברענגען און איבערגעבן דאס בעסטע און שענסטע צום אויבערשטן, שפיגלט זיך אפ די פולע אנערקענונג אז ״לה' הארץ ומלואה״, אז אלץ באלאנגט צום אויבערשטן; דער איד באשרענקט זיך ניט מיט דער הכרה אז דאס וואס ער פארמאגט קומט צו אים בחסדי ה׳ וברכתו יתברך — נאר ער באווייזט מיטן ברענגען די בכורים אז אויך נאכן באקומען די שפע פירות, געהערט עס נאך אלץ צום בורא עולם, ווייל "לה' הארץ ומלואה" — און דערפאר ברענגט ער די ״ראשית כל פרי האדמה״ )דאס ערשטע און בעסטע( ״לפני ה' אלקיך״, אז עס בלייבט אין רשות פון אויבערשטן.

By bringing and delivering the best and most beautiful to G-d, we are demonstrating that everything in the world belongs to G-d. A Jew does not suffice with just recognizing that what he possesses is credit to G-d’s kindness and bless‑ ings. Rather, by bringing the first fruits, he acknowledges that even after receiving the abundant fruits, it still belongs to the Creator, since “everything in the world belongs to G-d.” That’s why he brings the first fruits (the first and best) to G-d—for he recognizes that it remains in G-d’s domain.

TORAH STUDIES / SEASON FOUR 5780 [ 151 ]

We Are Bikurim Too!

TEXT 14a HOSHEA (HOSEA) 9:10

ּכ ַ נ עֲ ָ י בִ ם ּבַ מִ ְד ּבָ ר מָ צָ א תִ י ִ י ְ רָש ׂ ל אֵ , ְּכ ּכ בִ ּו רָ ה בִ ְת נ אֵ ה ָ ְּב שִ רֵא ׁ י תָ ּה רָאִיתִי אֲבֹותֵיכֶם,הֵמָה ּבָאּו בַעַל ְּפעֹור ְוַיִנָזרּו לַּבֹשֶׁת, ְוַיִהיּו שִׁ ק ּו י צִ ם ְּכ אָ הֳ בָ ם :

I found Israel [as pleasing] as grapes in the wilderness; your fathers seemed to Me like the first fig to ripen on a fig tree. But when they came to Baal-Peor, they turned aside to shamefulness; then they became as detested as they had been loved.

TEXT 14b RABBI DAVID ALTSCHULER, METZUDOT DAVID, AD LOC.

Rabbi David Altschuler 1769–1687 "כבכורה". כתאנה המבושלה באילן התאנה ראשונה לכולן, שהיא Biblical commentator. Rabbi משמחת לב רואיה, כן ראיתי אבותיכם. רצה לומר — כן שמחתי Altschuler, a renowned Polish rabbi, wrote two biblical כאשר ראיתי את אבותיכם נמשכים אחרי. commentaries that are considered crucial to Bible study: the Metzudat David “Like the first fig”: Like a fig that ripened on a tree, the expounds upon the meaning first fig that gives joy to those who see it. So too, I saw your of the text, and Metzudat Tsion provides definitions. After forefathers; I, too, was happy when I saw them following he died a martyr’s death, his works were published by his after Me. son, Rabbi Hillel Altschuler, under the name Metzudot.

LESSON 8 / Thank You for Everything [ 152 ]

TEXT 15 RABBI MENACHEM MENDEL OF LUBAVITCH, OR HATORAH, DEVARIM 2, P. 1033

Rabbi Menachem Mendel of Lubavitch הנה כתיב: "כבכורה בתאנה בראשיתה ראיתי אבותיכם" . . . ואמרו (Tzemach Tzedek) 1866–1789 רבותינו ז"ל . . . האבות וישראל כו' עלה במחשבה להיבראות, האבות מניין? שנאמר: ״כבכורה בתאנה כו'" . . . נמצא האבות Chasidic rebbe and noted author. The Tzemach Tzedek נקראו בכורים על שם ״כבכורה בתאנה כו'״, היינו שעלו was the third leader of the Chabad Chasidic movement במחשבה קודם שנברא העולם. וברעיא מהימנא . . . מפרש כן and a noted authority on על כל ישראל. Jewish law. His numerous works include halachic responsa, Chasidic discourses, Scripture states, “Your fathers seemed to Me like the first and kabbalistic writings. Active in the communal fig to ripen.” Our sages say that the forefathers and the affairs of Russian Jewry, he worked to alleviate the plight Jewish people were the first thing to enter G-d’s creative of the cantonists, Jewish imagination. We know that is true about the forefathers children kidnapped to serve in the Czar’s army. He passed because of this verse about the first figs, implying that the away in Lubavitch, leaving 7 sons and 2 daughters. forefathers are called bikurim. The reason for this title is because G-d imagined their creation prior to creating the world. The Zohar extends this idea to all Jews.

A Call to Action

TEXT 16a THE REBBE, RABBI MENACHEM MENDEL SCHNEERSON, LIKUTEI SICHOT 39, PP. 465–466

און דער געדאנק דארף דורכדרינגען דעם גאנצן לעבן פון א אידן בכלל און אויך בפרט. א איד דארף פילן ווי יעדער פרט פון זיין לעבן איז אן ענין פון "ביכורים" צו ה׳ יתברך: ניט נאר ווען ער איז אריינגעטאן אין ג-טלעכע ענינים, די ענינים פון לימוד התורה און קיום המצוות, נאר אפילו ווען ער איז בשעפטיקט מיט וואכעדיקע וועלט-זאכן פון פרנסה וכדומה — וויבאלד זיי

TORAH STUDIES / SEASON FOUR 5780 [ 153 ]

זיינען דאך דברי הרשות פון א אידן, געהערן אויך זיי צום ענין פון ביכורים, ובמילא דארפן זיי זיין דורכגענומען מיט דער פולסטער און העכסטער מאס דערהויבנקייט און הייליקייט, ווי עס פאסט פאר א זאך וואס ווערט געטאן ״לפני ה' אלקיך״.

The knowledge that G-d created a world specifically for us, and [the idea that] we must live our lives as G-d’s bikurim, is not something limited to our spiritual lives. We are not only G-d’s chosen people and compared to His gifts when we pray or study Torah. In fact, this is a mindset that should constantly remain in one’s conscience throughout their day. Even when involved in matters far removed from spirituality, amongst the most mundane business or day- to-day issues, a Jew must always keep in mind that they are bikurim to G-d.

The True Joy of Bikurim

TEXT 16b THE REBBE, RABBI MENACHEM MENDEL SCHNEERSON, IBID., PP. 466–467

און צוזאמען מיטן געפיל פון גרויסער אחריות, און זהירות פון אידן אין יעדן פרט פון זיין "ביכורים״-הנהגה, ווערט ער דורכגענומען מיט דער געוואלדיקער שמחה פון דעם גרויסן גליק וואס ער האט זוכה געווען בהשגחה פרטית צו זיין דעם אויבערשטנ'ס ״ביכורים״ און קענען ״ברענגען״ זיך מיט אלע זיינע מחשבות דיבורים און מעשים און זיי אוועקגעבן צו דעם אויבערשטן, און אזוי געפינען מיר אין דעם גרויסן פייערלכען סדר פון הבאת ביכורים אין פשטות . . . האט ער געזאגט הויך, קלאר און מיט גרויס פרייד די פרשה פון ביכורים.

LESSON 8 / Thank You for Everything [ 154 ]

The feeling of great responsibility and care a Jew must take with his “bikurim-behavior” brings along a tremendous sense of joy from the incredible privilege that divine provi‑ dence deemed him worthy to be G-d’s bikurim, affording him the opportunity to offer himself along with all of his thoughts, speech, and actions to G-d. Indeed, the actual mitzvah of bikurim [in Temple times] was carried out with tremendous joy . . . concluding with the loud, joyous proclamation detailed in the Torah.

TEXT 17 SIDDUR TEHILAT HASHEM, MORNING PRAYERS

Siddur Tehilat Hashem

One of the prayer books מודה אני לפניך מלך חי וקים, שהחזרת בי נשמתי בחמלה; that follow the tradition of רבה אמונתך. the Arizal, as established by Rabbi Shneur Zalman of Liadi. It was first published I offer thanks to You, living and eternal King, for You have in New York in 1945. mercifully restored my soul within me; Your faithfulness is great.

TORAH STUDIES / SEASON FOUR 5780