web analytics
December 19, 2014 / 27 Kislev, 5775
 
At a Glance
Judaism
Sponsored Post
8000 meals Celebrate Eight Days of Chanukah – With 8,000 Free Meals Daily to Israel’s Poor

Join Meir Panim’s campaign to “light up” Chanukah for families in need.



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
Posted to Twitter in Ferguson, MO by St. Louis County Police: "Bricks thrown at police, 2 police cars burned, gun seized by police. Tonight was disappointing."  Their motto is, "To protect and serve."
Prosecutor in Ferguson Case: ‘Witnesses Lied Under Oath’
Latest Judaism Stories
Parsha-Perspective-Logo-NEW

To many of our brethren Chanukah has lost its meaning.

Parsha-Perspective-Logo-NEW

This ability to remain calm under pressure and continue to see the situation clearly is a hallmark of Yehuda’s leadership.

Torah-Hakehillah-121914

It would have been understandable for these great warriors to become dispirited.

Torah-Hakehillah-121914

The travail of Yosef was undoubtedly the greatest trauma of Yaakov’s life, which certainly knew its share of hardships.

Yosef, in interpreting the first set of dreams, performed in a manner that was clearly miraculous to all.

Chazal teach us that we need to be “sur may’rah v’asei tov,”avoid bad and do good.

When we celebrate the completion of learning a section of Torah, we recite the Hadran.

Fetal Immersion?
‘The Fetus Is A Limb Of Its Mother’
(Yevamos 78a)

Yosef proves he is a true leader; He is continually and fully engaged in the task of running Egypt

When the inability cannot be clearly attributed to either spouse, the halacha is the subject of debate among the Rishonim.

Those who reject our beliefs know in their souls Jewish power stems from our faith and our prayers.

He stepped outside, and, to his dismay, the menorah was missing. It had been stolen.

Though we Jews have deep obligations to all people our obligation to our fellow Jew is unique.

In a way that decision was the first in a series of miracles with which Hashem blessed us.

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

Exploring the connection between Pharaoh’s dreams and the story of Joseph being sold into slavery.

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

It is clear that Tosafos maintains that only someone who lives in a house must light Chanukah candles.

Taste-of-Lomdus-logo

But how could there have been any validity to Yosef’s allegations?

If one converts for the sole purpose of marrying a Jew the conversion is invalid.

Rashi in Shabbos 9b writes that the reason why the tefillah of Ma’ariv is a reshus is because it was instituted corresponding to the burning of the eimurim from the korbanos – which was performed at night.

We find that in certain circumstances before the Torah was actually given, people were permitted to make calculations as to what would better serve Hashem, even if it were against a mitzvah or aveirah.

It is difficult to write about such a holy person, for I fear I will not accurately portray his greatness…

The implication of the Shulchan Aruch (Orach Chaim 233:2) is that one may not daven Minchah before six and one half hours into the day.

Some Rishonim are bothered by the opinion of the Rambam that bnei Noach are commanded not to eat basar min hachai.

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

Scan this QR code to visit this page online: