1)

Why does the Torah insert the Mitzvah of Bikurim here?

1.

Rashi: Still with reference to Pasuk 11, the Torah is teaching us that Bikurim applies even during the Sh'mitah.

2.

Rashbam: To tech us that, when going to the Beis Hamikdash for Aliyah le'Regel, one should make use of the opportunity and take one's Bikurim 1 as well.


1

From the seven fruits listed in Ki Savo, Devarim 26:2 (Rashbam).

2)

What are the connotations of "Reishis"?

1.

Rashi: The Mitzvah applies to the first fruit that ripens on the tree.

2.

Seforno: It means that Bikurim should be given from the best 1 of the first fruit to appear.


1

As we find in Amos, 6:1 & 6:6 (Seforno).

3)

Which fruit does Bikurim comprise?

1.

Rashi: It comprises the seven fruits listed in Eikev, Devarim 8:8 - wheat, barley, grapes, figs, pomegranates, olives and dates. 1


1

See Torah Temimah, note 132.

4)

What are the implications of "Admascha"?

1.

Bikurim, 1:1-2: It implies that the entire tree is growing from one's own field - to preclude from the Din of Bikurim a. where one plants in one's own field but grafts into a tree in a field belonging to someone else or a communal one, b. vice-versa; c. where one grafts from one tree in one's own field to another, but where a private or public road runs in between the two fields. 1

2.

Bikurim, 1:2: It implies that the fruit must grow from your land - to preclude where it is growing from the tree of a share-cropper (who pays a percentage of the cops) - a tenant who pays a fixed rent, a Sikrikun (person who demands land - on pain of death) or a Gazlan.

3.

Bikurim, 1:1: It precludes from the Din of Bikurim land that belongs to a Nochri. 2


1

See Torah Temimah, note 132.

2

See Torah Temimah, note 134.

5)

What are the implications of "Tavi Beis Hashem ... "?

1.

Bikurim, 1:5: It implies that the owner is responsible for the Bikurim (to replace them should they get lost or stolen, go bad or become Tamei) until he reaches the Beis-Hamikdash.

2.

Oznayim la'Torah: "Bayis implies that Bikurim may only be brought to a structure of stone, not one of curtains, which explains why it was imperative to replace the current Mishkan with Mishkan Shiloh, which comprised stone walls and a curtain roof. 1 before the obligation to bring Bikurim fell due at the termination of the fourteen years of Yerushah and Yeshivah. 2


1

See Zevachjim, 118a.

2

See Oznayim la'Torah, who also cites the Ramban in Ki Savo, 26:2.

6)

What does the Mitzvah of Bikurim entail?

1.

Rashi: When one sees a fig (for example) that has ripened, one ties a red thread around it and declares it Bikurim, which one then takes to Yerushalayim and gives to a Kohen. 1


1

See the beginning of Ki Savo for more details.

7)

From where do we know to give Bikurim to a Kohen?

1.

Rashi (in Naso): From the Pasuk in Naso Bamidbar, 5:9: "Asher Yakrivu la'Kohen lo Yih'yeh".

8)

What are the connotations of the La'av "Lo Sevashel G'di ba'Chaleiv Imo"?

1.

Rashi and Ramban (in Re'ei, 14:21): The Torah presents it three times, once to prohibit eating meat cooked in its mother's milk, 1 once to forbid deriving benefit from it and once to prohibit cooking them together. 2

2.

Rashbam (in Ki Seitzei): Refer to Devarim, 22:6:7:4. 3

3.

Seforno: It implies that one should do acts such as these in order to obtain an abundance of fruit, but should rather give Bikurim. 4

4.

Targum Onkelos: It is a prohibition against eating meat and milk together.

5.

Targum Yonasan: It is a prohibition against cooking and eating meat mixed with milk. 5

6.

Moshav Zekenim: It implies that the prohibition is confined to where they were cooked together, but not if they were soaked together - even the entire day. 6

7.

Hadar Zekenim #1: It means that one should not delay [sacrificing one's first born animals] for them to nurse and mature - but offer them immediately.

8.

Hadar Zekenim #2 (citing Seifer ha'Gan): It is callous to cook meat with the milk from which it grew and lived. 7

9.

Hadar Zekenim #2: It means that one should not leave Bikurim to nurture on the tree (which is their 'mother'), but should rather bring them immediately.

10.

Hadar Zekenim #3: If you bring Bikurim, the grain will not burn when it is soft 8 and in Cheilev ha'Aretz (its mother); if not they will burn then. Do not bring Bikurim when they are soft; wait for them to ripen.

11.

Da'as Zekenim (34:26): This hints at the Isur [mi'de'Rabanan] of marrying a woman nursing another man's baby, until twenty-four months. Rosh citing R. Sadya Gaon: The Gematriya of Tevashel is seven hundred and thirty (the number of days in two years; the 'Beis' hints at) excluding the day of death 9 [of the father] and the day he is Mekadesh her. 10


1

Refer o 23:19:6:1. See also Torah Temimah, note 138, who discusses the ramifications of the fact that the Torah does not write 'Lo Sochlu'.

2

Refer to 23:19:6:2. The reason that the Torah presents the Isur Achilah and Hana'ah in a Lashon of Bishul is because min ha'Torah, it is only if they are cooked together that they are subject to the Isur Achilah snd Hana'ah. See also Ba'al ha'Turim in Re'ei.

3

Rashbam (Ibid.): In similar fashion, the Torah forbids Oso ve'es B'no (Vayikra 22:28) and Shilu'ach ha'Ken (Devarim 22:6-7) - because it is cruel and gluttonous to take a mother with her children and Shecht, cook and eat them together.

4

Seforno: As the Pasuk writes in Yechezkel, 44:30.

5

Targum Yonasan: Because if one does, it will arouse Hashem's anger, and He will be Mevashel (ripen) the grain mixed together with the stubble (See Na'ar Yonasan). Refer also to Devarim 14:21:1:1*.

6

Moshav Zekenim: R"T inferred that absorptions occur through prolonged soaking. If not, what is the Chidush? Some reject this. The Chidush is if they were soaked together the entire day in a Kli Sheni that was Yad Soledes Bo.

7

In similar vein, the Torah forbids taking a mother bird together with its young, and to Shecht a mother and her child on the same day.

8

Hadar Zekenim: 'G'di' is like 'mi'Meged'; or, it is anything soft.

9

The father's death is irrelevant; the same appliess even Also if he divorced the mother and is still alive. The text rreally ought to read 'the day of birth', like in Kitzur Piskei ha'Rosh (Yevamos 4:26) and Moshav Zekenim,only the Sofer confused this with the Isur of marrying a widow within three months where we do indeed exclude the day of death and the day of Kidushin (PF).

10

Moshav Zekenim, in Devarim 14:21: This teaches us that she must wait two full solar years, and not merely twenty-four lunar months.

9)

How do we know to read the word "ba'Chaleiv Imo", and not "be'Cheilev Imo"?

1.

Sanhedrin, 4b: Because "Lo Sevashel G'di ... " implies in the way that one normally cooks, and one does not normally cook meat in fat.

10)

What is the significance of the fact that the Torah juxtaposes "Lo Sevashel G'di ba'Chaleiv Imo" to "Tavi Beis Hashem Elokecha"?

1.

Mechilta: It teaches us that the Isur of Basar be'Chalav extends to Kodshim. 1


1

See Torah Temimah, note 139.

11)

Why does the Torah forbid cooking and eating meat and milk together?

1.

Hadar Zekenim #2 (citing Seifer ha'Gan): Because it is callous to cook meat with the milk from which it grew and lived. 1


1

In similar vein, the Torah forbids taking a mother bird together with its young, and to Shecht a mother and her child on the same day.

12)

Why does the Torah write specifically "G'di"?

1.

Rashi #1: Because 'G'di' is the term that incorporates all young, tender animals. 1

2.

Rashi #2 (in Re'ei Devarim, 14:21): It writes "G'di" three times, to preclude Chayos, birds and fish 2 from the prohibition.

3.

Ibn Ezra: Because it was common to cook a kid-goat in its mother's milk - since its meat is not moist. 3

4.

Chulin, 113b: "On the one hand, "G'di" incorporates Cheilev, a Neveilah and an embryo in the prohibition of Basar be'Chechalav, whilst on the other, it precludes a placenta and a non-Kasher animal from the prohibiton. 4


1

Rashi: Which we learn from the fact that the Torah writes in Vayeishev Bereishis, 27:9, in connection with Yehudah and Tamar "Vayishlach Yehudah es G'di ha'Izim", implying that "G'di" S'tam incorporates any animal.

2

See Torah Temimah, citing Chulin, 113b, which substitutes Beheimah Teme'ah for fish, and note 140. See also answer #4.

3

See Torah Temimah, note 141.

4

See Torah Temimah, note 144, as to why Cheilev and Neveilah are not Halachah.

13)

What are trhe implications of ba'Chaleiv Imo"

1.

Chulin, 113b: It precludes cooking the milk of a male animal, of an animal that has been Shechted and of a non-Kasher animal from the prohibition of Basar be'Chalav. 1

2.

Chulin, 114: It includes cooking the meat of an animal in the milk of a different 2 cow or of a sheep and the a kid-goat in its own mother's milk.


1

See Torah Temimah, note 146-8.

2

See Torah Temimah, note 150.

14)

Why does the Torah juxtapose "Lo Sevashel G'di ... " to "Tavi Beis Hashem Elokecha"?

1.

Mechilta: To include Kodshim in the prohibition of Basar be'Chalav. 1


1

See Torah Temimah, note 139.

15)

Why does the Torah insert meat and milk here, in connection with the Yamim-Tovim?

1.

Rashbam: Because one tends to eat a lot of meat on Yom-Tov.

16)

What is the connection between Bikurim and meat and milk?

1.

Seforno: It teaches us that, if one wants to enjoy a successful fruit harvest, the way to do it is by observing the Mitzvah of Bikurim (and Terumah), as the Pasuk writes in Yechezkel, 44:30, and not by indulging in various kinds of sorcery, such as cooking kid-goats in their mothers' milk.

2.

Hadar Zekenim: Refer to 23:19:5:5,7 & 8.

3.

Moshav Zekenim (34:26): To teach us that, just as Hashem commanded us to separate Bikurim, and forbade new grain until we bring the Omer and separate [its Kometz], so too, are we obligated to separate milk from meat, because once they are together, they are forbidden.

17)

Why does the Torah repeat this La'av three times - once here, once in Ki Sisa 34:26 and once in Re'ei, Devarim 14:21?

1.

Rashi #1 and Ramban Refer to 23:19:5:1.

2.

Rashi #2 (in Re'ei, Devarim, 14:21): To preclude Chayos, birds and fish from the Isur.

QUESTIONS ON RASHI

18)

Rashi writes that Basar be'Chalav is written three times; one time forbids eating meat cooked in milk. We should know this already from "Lo Sochal Kol To'evah"?

1.

Riva (citing R. Elyakim): "Lo Sochal Kol To'evah" is La'av she'bi'Chelalos (which incorporates many issues), which is not subject to Malkos,; the Torah therefore inserts the current Pasuk is obligate Malkos.

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