Farming, Effort, And God’s Blessing
Growing crops is a long and challenging process. Farmers must wait patiently for the right conditions to plant their seeds. Once planted, the seeds need time to take root, grow, and eventually produce a harvest. Throughout this process, the farmer must carefully tend to the fields, making sure everything develops properly. After months of hard work, when the crop is finally ready, the Torah commands that the very first fruits be brought to Yerushalayim (Jerusalem) as an offering — this is the mitzvah of Bikkurim.
But what is the purpose of this mitzvah? Rashi, the famous medieval commentator, explains (Devarim 26:3) that it ensures the farmer expresses gratitude for the miracle of new produce. It is easy to assume that a crop comes solely from human effort. Yet the Torah teaches that so much of what we have is truly a gift from Hashem.
The Miracles Around Us
Who placed all the complex information for life inside a tiny seed? Who caused the seed to grow into a plant and bear fruit? Who sends the rain and provides nutrients in the soil? In reality, thousands of miraculous processes must occur before a single fruit reaches our table. That is why no one could eat from the new crop before offering it in Yerushalayim — as a recognition that all blessings come from Hashem (God).
The Purpose Of Creation
The importance of Bikkurim is emphasized in the Midrash, which teaches that it is one of the very reasons the world was created. The first fruits are called reishis, meaning “the first,” the same word used in the Torah to describe the creation of the world (bereishis). Chazal explain that bereishis can also be read as bishvil reishis, meaning “because of the first,” referring to Bikkurim (Bereishit Rabbah 1:6). The Alshich adds (Devarim 26:2) that since Bikkurim is brought to express gratitude, Chazal are teaching that gratitude itself is so fundamental that it reflects the purpose for which the world was created.
How We Keep Bikkurim Today
Today, when we no longer have the Beit HaMikdash (Holy Temple), can we still fulfill the idea of Bikkurim? Chazal teach that our three daily prayers were established as a substitute (Midrash Tanchuma, Ki Savo). But what is the connection between prayer and first fruits? Prayer is our way of proclaiming that Hashem is the source of all goodness. When we daven (pray), we acknowledge that everything we have is because Hashem wills it. In this sense, tefillah functions like Bikkurim. Just as offering the first fruits recognized that Hashem continually renews the world and blesses us, our prayers declare the same truth — that every moment of life is a gift. The Sefat Emet (641) explains that three times a day we can, in effect, bring Bikkurim, fulfilling the very purpose for which the world was created.
The Parshah Is Connected To The Time Of Year
It is no coincidence that this parashah usually comes just before Rosh HaShanah (day of judgment). The mitzvah of Bikkurim trains us to appreciate our blessings. Before we pray for a new year of life, it is fitting to pause and thank Hashem for the year that has passed. After all, being granted another year of life is the most precious gift of all.
Our Rabbis teach that, ideally, we should thank Hashem for every breath we take (Bereishit Rabbah 14:9). Every moment that Hashem gives us life is a gift: our hearts beat, our lungs draw breath, and countless processes work continuously to keep us alive. Whether or not we feel deserving, Hashem continues to give us life because He trusts us to use it well, regardless of the past.
Time To Thank
Rosh Hashanah is therefore a time to express gratitude for this priceless gift of life. Taking even a few minutes to reflect on the year that has passed is a meaningful preparation before asking Hashem for a new one. As Chazal teach (Berachot 9:4), “We should thank Hashem for the past and cry out in prayer for the future.”
Harav Avigdor Miller zt”l was very careful never to take life for granted. When he recited the words “Ve’al nafsheinu shebetucha b’yadecha” during Modim (the thanksgiving section of the Amidah), those around him would notice that he paused and took a deep breath, savoring that moment as a gift from Hashem. Once, on the second night of Rosh HaShanah, he addressed his community: “First of all, we must thank Hashem for the gift of a single day in the new year.” When someone chuckled, he gently reminded them: “I am serious. Right now, we all must say, ‘Thank You, Hashem, for the gift of this day!’” (Rabbi Avigdor Miller, His Life and Revolution, p.26).
By Rabbi Daniel Shasha, author of “Living Appreciation”
