web analytics
July 25, 2014 / 27 Tammuz, 5774
Israel at War: Operation Protective Edge
 
 
At a Glance
Judaism
Sponsored Post
IDC Advocacy Room IDC Fights War on Another Front

Student Union opens ‘hasbara’ room in effort to fill public diplomacy vacuum.



Home » Judaism » Parsha »

The Bikkurim Recitation

Taste-of-Lomdus-logo

This column is dedicated to the refuah sheleimah of Shlomo Eliezer ben Chaya Sarah Elka.

At the beginning of this week’s parshah the Torah discusses the halachos of bikkurim. When one sees the first fruit blossoming, he is to tie a red string on that fruit, bring them to the Beis HaMikdash, and give them to a kohen. While there, he must read a passage from the Torah found in the beginning of this week’s parshah. The Acharonim suggest that it is apparent from the Rambam’s wording that one who cannot read the pesukim can fulfill his obligation by listening to another person who reads it. This works by means of shomei’a k’oneh.

Unlike the reading of the parshah that one must recite by bikkurim, the Rambam says explicitly that each person must personally recite the vidui that is required to be said when he brings his ma’asros in the third year. Regarding vidui of ma’aser, the Minchas Chinuch says that one may not utilize the halacha of shomei’a k’oneh – but he is unsure of the reason. Rav Chaim Kanievsky, in his sefer, Derech Emunah, explains that vidui is repenting and asking for rachamim, and each person must do that on his own.

The Rogatchover, in his sefer, Tzafnas Paneach, explains that regarding bikkurim one must read (kriya) the parshah. Whenever there is a din kriya we may apply the halacha of shomei’a k’oneh. The vidui that is recited when one brings his ma’aser is not a din kriya; thus we do not apply the halacha of shomei’a k’oneh.

However, the Mishnah in Bikkurim 3:7 says that when a person who brought his bikkurim did not know how to read the pesukim – “mekarin oso” (we read for him). There is a dispute as to the interpretation of these words. The Netziv (Ha’emek She’eila 54:18 and Meishiv Davar, volume 1, siman 47) says that this means that another person can recite the parshah for him, thereby fulfilling his obligation by means of shomei’a k’oneh. The Vilna Gaon, in his pirush on Mishnayos there, and the Chiddushei HaRa’avan explain that the Mishnah means that one person reads and the one who cannot read repeats the words after him.

It seems from the Vilna Gaon and the Ra’avan that shomei’a k’oneh would not work on the issue of reciting the parshah of bikkurim. Why not? Why should the reading of this parshah differ from all other readings, whereby we indeed apply the halacha of shomei’a k’oneh?

I believe that the answer lies in the Sefer HaChinuch, mitzvah 606. The Chinuch says that the shoresh of the mitzvah of bringing bikkurim is that Hashem wants us to be me’orer our thoughts and form our hearts in order to realize that all of the good in our lives comes from Him. Therefore He gave us a mitzvah to bring the first fruits to the Beis HaMikdash and to pronounce with our mouths that we recognize and are thankful for all the chesed that Hashem does for us.

Perhaps this is the reason why one may not rely on the halacha of shomei’a k’oneh for reciting the parshah of bikkurim. Whenever there is a recitation of hakaras hatov (expressing thanks for something), he may not have someone else say it by applying the halacha of shomei’a k’oneh. We find this concept by “Modim” in chazaras hashatz. The Abudraham explains that the chazzan may be motzi one who cannot daven the entire Shemoneh Esrei – except for one berachah: Modim. This is the reason why the entire congregation recites Modim de’rabbanan to themselves when the chazzan reaches that berachah. This is because the mispallelim cannot fulfill their obligation of Modim by hearing the chazzan’s repetition. The Abudraham explains that this is because the berachah of Modim is a berachah of thanking Hashem, and as such one may not apply the halacha of shomei’a k’oneh. Maybe the reason for this is that a person will not get the right message or proper feelings when he does not personally recite the sentiment of thanks.

The only question I have on this explanation of why one may not rely on the halacha of shomei’a k’oneh is the fact that one may send a shaliach to bring, and recite the passage of, bikkurim on his behalf. The Rambam, in Hilchos Bikkurim 2:21, writes that if one originally set aside his bikkurim with the intention of personally bringing them to Yerushalayim, he should not send them with someone else. But if he picked the first fruits with the original intention that someone else should bring them to Yerushalayim, he may send them with that person.

If the message is indeed lost when the passage is recited by another person, why is one even allowed to send the fruits with another person?

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “The Bikkurim Recitation”

Comments are closed.

SocialTwist Tell-a-Friend

Current Top Story
cease fire!
Ceasefire Talks Again
Latest Judaism Stories
Rabbi Avi Weiss

When taking any major step in life it is a good idea to carefully re-evaluate one’s past.

Rabbi Sacks

Ours is a small and intensely vulnerable people. Inspired, we rise to greatness. Uninspired, we fall

Teller-Rabbi-Hanoch-NEW

The enormity of Hiram’s accomplishments crazed him and deluded him into self-deification.

The-Shmuz

When Hashem first thought (if it could be) about creating the world, the middah of din was in operation.

Hallel On Purim?
“Its Reading Is Its Praise”
(Megillah 14a)

If the only person available to perform the milah on the eighth day is a person who is not an observant Jew, the milah should be postponed until a devout mohel is available.

It is apparent from the Maharsha that he does not see galus as atoning for killing accidentally; otherwise, this Gemara would not bother him.

It was found to be a giant deer tick living in her head – with its claws in her scalp.

While daydreaming about finding the perfect job, I never expected to be rewarded in spades for my aforementioned experience.

We are all entrusted with the mission of protecting our fellow Jews

Today, we remain Hashem’s nachal.

Will Your brothers go to war, while you sit (in peace) here? (Bamidbar 32:6)

Perhaps, just perhaps, we can relate to this: whenever we feel distant from Hashem, that is the Churban.

Over the next 2 weeks covering portion Matot and Maasei, Rabbi Fohrman will bring order to confusion.

Our home is in the center of the Holy Land, surrounded by (what else?) green hills and valleys.

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

It is apparent from the Maharsha that he does not see galus as atoning for killing accidentally; otherwise, this Gemara would not bother him.

Taste-of-Lomdus-logo

There are several rules that one must adhere to when making a neder.

We need to understand why Moshe Rabbeinu decided to ask that his sons inherit his position after this new halacha was introduced.

If it is not prohibited when there is a purpose for inflicting the tza’ar, why was Bilam chastised for tza’ar ba’alei chaim?

How can we be certain that any animal can be counted toward ma’asar beheimah when perhaps it is a treifah?

This separation between Kohanim, Levi’im and Yisraelim obligates us to honor kohanim.

The pasuk says that since the halacha concerning a Mechallel Shabbos was uncertain, the mekoshesh was placed in custody until the halacha was clarified.

    Latest Poll

    Do you think the FAA ban on US flights to Israel is political?






    View Results

    Loading ... Loading ...

Printed from: http://www.jewishpress.com/judaism/parsha/the-bikkurim-recitation/2013/08/22/

Scan this QR code to visit this page online: