Daily Renewal Through Bikkurim

במדרש תנחומא היום הזה ה"א מצוך

In the Midrash Tanchuma it is expounded on the verse "This day Hashem your God commands you" (Devarim 26:16).

The piece opens with a Midrash Tanchuma on the verse describing the day Hashem commands Bnei Yisrael, setting up the theme of "this day."

ראה מרע"ה שבהמ"ק עתיד לחרב וביכורים יתבטלו תיקן ג' תפלות ע"ש

Moshe Rabbeinu foresaw that the Beis HaMikdash was destined to be destroyed and that the bringing of bikkurim (the first fruits) would cease, so he instituted the three daily tefillos — see there.

Moshe foresaw the loss of bikkurim with the Churban and instituted the three daily prayers to fill that void.

דהקב"ה מחדש בכל יום מ"ב

For the Holy One, Blessed is He, renews each day continually the work of Creation.

Hashem constantly renews Creation every single day; the world is not a finished, static thing.

וזה ההתחדשות מתלבש בטבע והטבע מסתיר זאת הנקודה כמ"ש אין כל חדש ת' השמש שאינו במילואו והתגלות תחת השמש

And this renewal becomes clothed within nature, and nature conceals this point, as it is written "There is nothing new under the sun" (Koheles 1:9) — for under the sun, where Hashem's presence is not in its fullness and revelation, all seems unchanging.

This daily renewal is hidden inside the workings of nature, so that to the natural eye nothing ever seems to change.

אבל בנ"י הם כלים לעורר ולקבל זה התחדשות

But Bnei Yisrael are the vessels to arouse and to receive this renewal.

Bnei Yisrael are the instrument that awakens and absorbs this hidden renewal.

ולכן היום הזה ה"א מצוך לעשות לתקן ולגמור זה התחדשות כמ"ש אתם עדי נאום ה'

Therefore "This day Hashem your God commands you" to act, to repair and to complete this renewal, as it is written "You are My witnesses, says Hashem" (Yeshayahu 43:10).

Because of this role, the verse commands them "this day" to bring out and complete the renewal, as they are Hashem's witnesses.

וע"י מצות הביכורים שכ' בי' תרומת ידך זו תנופה הרימו זאת הנקודה והוציאו מכח אל הפועל

And through the mitzvah of bikkurim, regarding which it is written "the terumah of your hand" — this refers to the tenufah (the waving) — they lifted up this point and drew it forth from potential into actuality.

The mitzvah of bikkurim, with its waving of the first fruits, lifts up and actualizes this hidden point of renewal.

ונק' ביכורים וראשית וכמו כן בנ"י נק' ראשית תבואתו שמוציאין מכח אל הפועל זאת הראשית

It is called bikkurim and reishis (the first), and so too Bnei Yisrael are called "the first of His grain" (Yirmeyahu 2:3), for they bring forth this beginning from potential into actuality.

Both the first fruits and Bnei Yisrael are called "first," because they bring this beginning from potential into reality.

וע"ז אמרו צדיקים מקיימים העולם שנברא בעשרה מאמרות

Concerning this Chazal said that the tzaddikim sustain the world that was created with ten utterances.

This is why tzaddikim are said to sustain the world created by the ten utterances — they reveal its inner vitality.

ונסמך פ' ביכורים למחיות עמלק כי זה עיקר מלחמת עמלק להשכיח זאת הנקודה וע"ז כ' ראשית גוים ע' ואחריתו ע' אובד

And the parsha of bikkurim is placed adjacent to the wiping out of Amalek, for this is the very essence of Amalek's war — to cause this point to be forgotten; and concerning this it is written "Amalek was the first of the nations, but his end shall be eternal destruction" (Bamidbar 24:20).

Bikkurim is juxtaposed to the war with Amalek because Amalek's whole aim is to make this point of renewal forgotten.

כי גם לכל האומות יש איזה נקודה ראשית המחי' אותם אבל היא נטבעת בחומר ועמלק נוטל זה הראשית ומאבדו

For even all the nations have some first point that gives them life, but it is sunk within the physical matter, and Amalek seizes this beginning and destroys it.

Even the nations possess a life-giving spark, but it is buried in physicality, and Amalek snatches and destroys that beginning.

וע"ז אמרו הרשעים מאבדים העולם שנברא בי' מאמרות שמתבטל בהם אותו ההארה בחשכות הטבע

And concerning this Chazal said that the resha'im destroy the world that was created with ten utterances, for through them that illumination becomes nullified within the darkness of nature.

Thus the resha'im are said to destroy the world, because they let the divine illumination be swallowed in nature's darkness.

וכן ארמי אובד אבי שרוצין הרשעים להשכיח זה התחדשות בעולם ולכן נסמך לא תשכח

And likewise "An Aramean sought to destroy my father" (Devarim 26:5) — for the resha'im wish to cause this renewal in the world to be forgotten; therefore it is placed adjacent to "You shall not forget" (Devarim 25:19).

The phrase "An Aramean sought to destroy my father" reflects the wicked desire to erase this renewal, hence its closeness to "do not forget."

והי' כי תבא

"And it shall be when you come" (Devarim 26:1).

The verse "And it shall be when you come" introduces the bikkurim passage.

שעיקר הביכורים בחי' הזכרון לעורר הפנימיות וההתחדשות

For the essence of bikkurim is the aspect of remembrance, to arouse the inner dimension and the renewal.

Bikkurim is fundamentally about remembrance — awakening the inner dimension and the renewal.

ובנ"י זכו לזה ע"י יצ"מ כמ"ש החודש הזה לכם

And Bnei Yisrael merited this through the exodus from Mitzrayim, as it is written "This month shall be for you" (Shemos 12:2).

Bnei Yisrael gained this capacity through the exodus, marked by the mitzvah of the new month.

ולכן מזכירין יצ"מ בביכורים

Therefore we make mention of the exodus from Mitzrayim within the bringing of bikkurim.

This is why the exodus is recalled in the bikkurim declaration.

וכמו כן עתה ע"י הג' תפלות שמעידין בנ"י ומבררין זאת ההתחדשות שהקב"ה מחדש בכל יום ומקדימין ג"כ ק"ש וסמיכות גאולה לתפלה שבכח יצ"מ נזכה למצוא זאת ההתחדשות: והנה כ' לא עברתי ממצו' ולא שכחתי פי' חז"ל לא שכחתי מלברכך ולהזכיר שמך עליו

And so too now, through the three tefillos in which Bnei Yisrael bear witness and clarify this renewal that the Holy One, Blessed is He, renews each day; and we also precede them with Krias Shema and the joining of geulah to tefillah, for it is through the power of the exodus from Mitzrayim that we will merit to find this renewal. Now it is written "I have not transgressed from Your mitzvos, neither have I forgotten" (Devarim 26:13) — and Chazal explained: "I have not forgotten" to bless You and to invoke Your Name upon it.

Today the three tefillos take the place of bikkurim: Bnei Yisrael testify to and clarify the daily renewal, drawing on the power of the exodus, and Chazal read "I have not forgotten" as not forgetting to bless Hashem.

והענין הוא כי תכלית המצות להתדבק באלקותו ית"ש

And the matter is that the purpose of the mitzvos is to cleave to His Godliness, may His Name be blessed.

The ultimate purpose of all mitzvos is to cleave to Hashem.

ז"ש תמיד זכירה במצות למען תזכרו ועשיתם וזכרתם את כל מצות ה' שהוא לעורר שורש המצוה

This is the meaning of the constant remembrance regarding the mitzvos, "that you may remember and perform" and "you shall remember all the mitzvos of Hashem" (Bamidbar 15:39-40) — for this is to arouse the root of the mitzvah.

The repeated commands to "remember" the mitzvos are meant to awaken the inner root of each mitzvah.

וזה רמז הברכה שקודם המצוה שלא לעשות המצות ברגילות רק מרוב התלהבות כמ"ש בזוה"ק שלח בני מהמנותא חדאין במילין ומתברכין מילין בגויהו ומסתכלין עיקרא חד ושורשא חד

And this is the hint of the berachah that precedes the mitzvah: that one should not perform the mitzvos out of mere habit, but rather out of an abundance of fervor, as is written in the holy Zohar (Shelach): "the sons of emunah rejoice in the words and the words become blessed among them, and they gaze upon one essence and one root."

The berachah said before a mitzvah hints that mitzvos must be done with fervor, not rote, gazing at their single shared root, as the Zohar teaches.

וכמ"ש נר מצוה ותורה אור ואחז"ל העושה מצוה כאילו מדליק נר לפני הקב"ה

And as it is written "For a mitzvah is a candle and the Torah is light" (Mishlei 6:23), and Chazal said: one who performs a mitzvah is as though he kindles a candle before the Holy One, Blessed is He.

A mitzvah is compared to a candle and the Torah to light; doing a mitzvah is like kindling a flame before Hashem.

והעיקר לעורר כח התורה אור ע"י המצוה שהיא הדלקת הנר

And the main thing is to arouse the power of "the Torah is light" through the mitzvah, which is the kindling of the candle.

The real goal is to use the mitzvah-candle to arouse the great light of Torah.

ואמרו המדליק צריך שידליק עד שתהי' שלהבת עולה מאלי'

And Chazal said that the one who kindles must kindle until the flame ascends on its own.

Just as one must kindle until the flame rises on its own, the mitzvah should ignite an independent, lasting inner glow.

שע"י המצוה בדחילו ורחימו חל עליו נועם ה' והיא הברכה

For through the mitzvah performed with dread and love, the pleasantness of Hashem rests upon him, and that is the berachah.

When a mitzvah is done with awe and love, Hashem's pleasantness rests upon the person, and this is the true berachah.

ז"ש לא שכחתי ע"י שלא עברתי ממצותיך פי' לעשות המצוה בלי שום פני' ולא שכחתי פי' בשעת עשיות המצוה להיות מצות אנשים מלומדה ויש עושה מצוה ושוכח וא"י מה עושה

This is the meaning of "I have not forgotten" — through that "I have not transgressed from Your mitzvos," meaning to perform the mitzvah without any ulterior motive; and "I have not forgotten" means at the time of performing the mitzvah, that it should not become "a commandment of men learned by rote" (Yeshayahu 29:13) — for there is one who performs a mitzvah and forgets and does not know what he is doing.

"I have not forgotten" thus means performing the mitzvah with no ulterior motive and with full awareness, never letting it become rote.

אבל כשהוא ברצון שלם היא בחי' זכרון וברכה כנ"ל

But when it is done with complete desire, it is the aspect of remembrance and berachah, as above.

When done with complete desire, the mitzvah carries the qualities of remembrance and blessing.

שאז המצוה כלי מחזיק ברכה ולכן השקיפה ממעון קדשך וברך כו':

For then the mitzvah is a vessel that holds blessing, and therefore "Look down from Your holy dwelling and bless" (Devarim 26:15) and so forth.

Such a mitzvah becomes a vessel that holds blessing, which is why the passage concludes with the plea for Hashem to look down and bless.

Summary: The Sfas Emes builds on a Midrash that Hashem renews the work of Creation every single day, a renewal hidden within nature so that "nothing seems new under the sun." Bnei Yisrael are the vessels who awaken and reveal this concealed point, and they do so through the mitzvah of bikkurim, which lifts the first fruits — and the inner vitality of the world — from potential into actuality. Amalek and the resha'im wage war precisely to make this renewal forgotten, burying the divine spark in the darkness of physicality, which is why bikkurim is set beside the command to wipe out Amalek and to "not forget." Since the Churban ended bikkurim, the three daily tefillos now carry this function: Bnei Yisrael bear witness to the daily renewal, drawing on the power of the exodus from Mitzrayim. Finally, the piece teaches that every mitzvah must be performed with awe, love, and full awareness rather than rote habit, for then it becomes a kindled candle that arouses the light of Torah and a vessel that holds Hashem's blessing.