Chizuk and Idud

Chizuk & Idid - Parashat Ki Tavo

Dedicated to Gili & Chaya Houpt and family, who made aliya this week - along with all the other Modern Day Heroes making aliya this Summer

The Mitzva of Bikurim is intimately tied up with appreciating the Land of Israel.  For Olim Chadashim, it is a mitzva that resonates and instructs.
Bikurim is accompanied by a unique verbal declaration. The farmer offering his Bikurim, begins with a historical account of the People of Israel culminating with their entrance into a fertile land “flowing with milk and honey.” He expresses his gratitude for being able to bring the first fruit of the land that Hashem has given him. According to the Rambam, this verbal declaration is a separate mitzva (Hilchot Bikurim 3:10).
Why does the Torah require the farmer to make a special verbal declaration?
There is an idea, attributed to the ARI Z"L, that the Mitzva of Bikurim is a rectification of the Sin of the Spies. In fact, the connection between Bikurim and the Meraglim seems to be hinted at by the Mishna. The Mishna (Bikurim 3:1) describes how one designates his first fruits, and begins: “How do we separate Bikurim? When a man descends into his field and sees figs ripening, a cluster [of grapes] ripening, or a pomegranate ripening, he ties a string to it and says, ‘These are Bikurim” -  It is interesting that the Mishna specifies only figs, grapes and pomegranates while all of the seven species must to be separated as Bikurim. Rav Menachem Zemba hy"d, one of the great Torah giants of pre-war Europe, explained that these three fruits are precisely the ones that the Spies bring back with them from the land, as we see in Bamidbar 13:23. By mentioning only these three, the Mishna is alluding to the fact that Bikurim is a tikun, or rectification for the Sin of the Spies.
Sefer Pardes Yosef expands on this idea and shows that those who complain in Parshat Chukat single out these three fruits once again. After the death of Miriam, the People ask, “Why did you have us ascend from Egypt to bring us to this evil place? Not a place of seed, or fig, or grape or pomegranate - and there is no water to drink!” (Bamidbar 20:5).  Pardes Yosef points to Mishna B’rachot 6:8 which specifies these three fruits when discussing making the after-blessing of M’ein Shalosh. By mentioning only these three, the Mishna once again alludes to the complaints of the Jewish People.
Bikurim serves as a rectification for the Sin of the Spies because it requires of us to see the good in the land and express our love for it. In contrast, the Spies “despised the desirable Land” (Tehillim 106:24). By speaking ill of the land, they sinned with their faculty of speech. That is why Bikurim is accompanied by a unique verbal declaration - it requires us to recognize the good in the Land and express our thanks to Hashem verbally.
As olim, there is a lot we feel fortunate for, but also a lot we can complain about. When we complain, criticize and fail to recognize the incredible blessing that Hashem has bestowed upon us, we commit the Sin of the Spies once again. One can choose to see the Land of Israel as a “land that eats its inhabitants”, or a land that is “very, very good.” Considering aliya, one’s attitude can be, “...we cannot ascend”.. or that of “we shall surely ascend”... It is all a matter of perspective. The Mitzva of Bikurim reminds us to keep things in the right perspective.
As Rosh HaShana and Yom Kippur approach, it is appropriate to reflect on our appreciation of this great Medina and fulfill our destiny as a Nation that sings Hashem’s praises: “This People which I fashioned for Myself that they might declare My praise” (Yeshayahu 43:21).

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