Torah Commentary - Ki Tavo
*Commentary courtesy of Menahem Me-Zahav
Our Sidrah receives its name from its first words “Ve’haya Ki Tavo – And this should happen when you come - to the land that I (God) have promised you” (Deuteronomy 26:1). Moses’ Farewell Speech, which approaches here its final stage, takes place as the Israelites are getting ready to enter the Promised Land. In our Sidrah Moses reviews the Laws, by which the Israelites are to live in the land, that they will soon be settling. There are only a few more topics, that Moses will be discussing in our Sidrah:
(a) The Bikkurim. In the Promised Land, the Israelites will be engaged in agriculture. They will work the soil, and nurture it. The crops will be rich and plentiful. The people will then bring their “Bikkurim” - the First-Fruit of the Harvest - to the Temple, as an expression of thanksgiving to God. “And you shall take the first fruit of the land and you shall put it in a basket and you shall walk with it to the place where God will have chosen to establish His presence” (Deuteronomy 26:2). “Bikkurim” which means “First Fruit”, is derived from the Hebrew verb Bechor, that denotes “A First Born” (Bet, Chaf & Reish).
As the Bikkurim are presented to the Kohanim at the Temple, the people are to recite a prayer in which they will recall their national story. The prayer will encompass the main events, that have dominated Jewish history. The Torah then cites the following episodes that should be mentioned: (I) The lives and times of their forefathers Abraham, Isaac and Jacob. (II) The enslavement of the Israelites in Egypt for hundreds of years and their redemption by God. (III) Finally, the prayer will end by praising God, for giving them the ‘Land of Milk and Honey’, of which they have just harvested the first fruit. This is a forceful reason for “Celebrating the bounty that God has bestowed upon you” (Deuteronomy 26:11).
* The above prayer starts with the words “Arami Oved Avi”. Please see the note at the end, titled: The prayer to be recited with the Bikkurim and its effect on the Hagadah for Pessach”.
What is the Reason for the Command to recite a Special Prayer when bringing the Bikkurim?
The requirement to thank God for the abundance of food, was already mentioned, together with the listing of the “Seven Species” that dominated the diet of the Israelites (Sidrah of Eikev – 4 weeks ago). We can ask the following questions: (Q1) The Torah at that time, ordered “And you shall eat and give thanks to The Lord your God, for the Good Land which He has given you” (Deuteronomy 8:7-10). Why then is it necessary, to add a special trip (with the ‘first fruit’) to Jerusalem? (Q2) And then, why does God require to recite a lengthy and also special Prayer of Thanks? We do know already (from the above mentioned Sidrah of Eikev) that Thanking God, is required after every meal. What is the Torah’s purpose in telling us that special thanks, will be required, after having eaten the First Fruit of the Bikkurim, in Jerusalem? (Q3) Why does the Torah go out of its way (in our Sidrah), into a dictation of an entire and unique Thanksgiving Prayer, that is to be recited with the Bikkurim?
The Rambam (12-th century CE) answers these questions, by assigning, a more meaningful purpose to the offering of the Bikkurim: The Bikkurim and its special ritual do not constitute a Regular Meal (That will also require a regular thanksgiving after the consumption of its food). The entire ceremony of the Bikkurim, has its own special purpose. “It should serve as an antidote to materialism and overindulgence, that may cause successful people, to become arrogant. Bringing the basket of the first fruit to Jerusalem coupled with its special rituals is designed to promote humility among the Jewish People.
It will remind (especially) the successful ones among us, that good life is not a sure thing, but more of a goal one should be striving for, and be also thankful, when having achieved it.
(b) “Ma’asser Anni - The Tithe for the Poor” (Deuteronomy 26:12). One must apportion a 1/10th of the harvest for the poor. It is given in the 3rd and 6th years (of the 7 years cycle that end with Shemita -Sabbatical year).
(c) The “Blessing and the Curse – Bracha and Klala”. The Israelites are ordered to build a monument of huge stones on Mount Ebal – Har Eival - as soon as they cross the Jordan River. They are then to write the whole Torah on these stones. It will serve as a solemn reminder of the covenant between them and God. Afterwards, they will build on Mount Ebal an altar that will be used on festive occasions. Moses then tells his Israelite brethren that they will enjoy a tremendous prosperity if they observe the covenant with God. It is referred to, as The Blessing: “May God give you abounding prosperity…in the land that the Lord swore to your fathers, to give to you. He will open up for you His good bounty - the heavens, to give you rain on time and to bless all your undertakings” (Deuter. 28:8&12).
However, if they disobey God’s laws they will suffer the consequences, which according to Moses’ graphic description, will be dreadful (Deuteronomy 28:15-68). It is named: The Curse – Klala or Admonition - Tocheicha. They will be standing between two mountains. The Blessing will be read, while facing the southern Mt. Gerizim, making them actually face Jerusalem, since Jerusalem is located to their south. The Curse will be read while facing the northern Mt. Ebal. In this way, they will actually be facing the side where their future enemies (Aram, Assyria & Babylonia) will be coming from.
Just a few years later, when Joshua was in the midst of settling the Land (Joshua 8:30-35), the Israelites stood in the valley between the two mountains, while half faced Mt. Gerizim and the other half, faced Mt. Ebal. The Blessing and The Curse were then read word by word as mentioned in our Sidrah. Both mountains can be found near today’s city of Nablus – Shechem in the West Bank.
Traditionally, the Curse – Admonition - is chanted slightly faster than usual, in a low and subdued voice.
Haftarah: Isaiah 60:1-22, Page 1161
Today’s Haftarah is the 6th of the 7 Consolations - Shiva De’Nechemta. The prophet addresses the Babylonian exiles. He offers them an exciting vision of things to come. Israel will be restored to Zion and its unhappiness shall be replaced with great joy. No more will the Jewish people be intimidated by the powerful nations. Instead, these nations will be scared of, and therefore also respectful towards Israel. “And they will bow before you, the children of your tormentors, and they will lie down on the ground in front of you, all the ones who scorned you, and they will call you City of the Lord” (Isaiah 60:14).
No longer will there be violence and desolation, only peace and decency should prevail. “And I (God) will assign Shalom to be your ruler, and Tzedaka - Goodness of the heart - to govern you. There will be no more violence, heard in your land, nor desolation and destruction within your borders” (Isaiah 60:17-18). Isaiah concludes his dramatic announcement of Zion’s imminent restoration in a way reminiscent of the messianic era. “No longer will you need the sun for light by day, Nor the moon for lighting up the night. For, the Lord shall be your everlasting light, and your God will be your glory. And your people, all being righteous, will own your land forever” (Isaiah 60:18-20).
* Note:
The prayer to be recited with the Bikkurim and its effect on the “Hagadah for Pessach”. (Starting with the words: “Arami Oved Avi” -ֲ and ending with the words: “U’Ve’otot U’VeMoftim” )
The Prayer for the Bikkurim can be found in our Pessach Haggadah. It can be found there, right after the short, but also well known, chapter of: “Ve’Hee She’amdah”.
If we find the above chapter of “Arami Oved Avi” in the Haggadah, we’ll note that almost every few words (Of the “Arami Oved Avi” prayer) are used to teach us a specific Midrash. Each Midrash is then associated with the great miracle of Pessach. Here is a quote from the Etz Hayim Chumash regarding the “Arami Oved Avi” prayer that was to be recited with the Bikkurim. (Page 1141 left column, bottom of the page):
“This is a rare instance of the Torah prescribing the precise words of a prayer, rather than leaving it, to the inspiration of the worshipper’s own heart. This recitation, summarizes the historical basis of Jewish identity and has found a featured place, in the Pessach Haggadah. One of the advantages of a set liturgy, in addition to uniting all Jews, across the barriers of time and space, is that it reminds us, of themes we might not think of, on our own”.
