Arthur L. Finkle
"You shall bring your first fruits to the
House of the L-rd your G-d... " (Ex. 23:19)
The Names of the Shavuot Festival
Shavuot is the anniversary of the Revelation of the
Law at Mount Sinai, when the Children of Israel received the Torah from the
Holy One, blessed be He. Shavuot literally means "weeks;" Shavuot is
thus known as the Festival of Weeks. It is called so because it culminates the
seven week period of counting the omer which begins on the second day of
Passover, when the omer barley offering is brought to the Temple. But the Bible
also refers to it as the "Feast of Firstfruits" (Exodus 23:16,
Numbers 28:26), and the firstfruits cannot be brought to the Temple until then.
In many ways this festival is the celebration of
the Land of Israel itself, when thanks is given to G-d for the produce of the
Promised Land. The bringing of the firstfruit offering to the Holy Temple is a
manifestation of the land's intrinsic holiness, given expression through the
holiness of the Temple. The Shavuot offering of "firstfruits" which
is mandated by this Biblical commandment to be brought to the Holy Temple and
presented to the priest, are the first fruits of the season which ripen on the
trees. However, the Divine commandment does not include every species of fruit,
but only those of the "seven species for which the Land of Israel is praised,"
as described by the verse in Deut. 8:8: wheat, barley, grapes, figs,
pomegranates, olives, and dates.
In the beginning of the 26th chapter of the book of
Deuteronomy, we find detailed instructions relating to this important occasion:
"When you come to the land that the L-rd your
G-d is giving you as a heritage, occupying and settling it, you shall take the
first of every fruit of the ground produced by the land that the L-rd your G-d
is giving you. You must place it in a basket, and go to the site that G-d will
choose as the place associated with His name. There you shall go to the priest
officiating at the time, and say to him, 'Today I am affirming to the L-rd your
G-d that I have come to the land that G-d swore to our fathers to give
us'."
"The priest shall then take the basket from
your hand and place it before the altar of the L-rd your G-d. You shall then
make the following declaration before the L-rd your G-d:
'My ancestor was a homeless Aramaean. He went down
to Egypt and sojourned there with a small number of men, but there he became a
great, mighty, and populous nation. The Egyptians were cruel to us and caused
us to suffer; they placed harsh slavery upon us. We cried out to the L-rd, the
G-d of our fathers, and He heard our voice and saw our suffering, our harsh
labor, and our distress.'
'The L-rd brought us out of Egypt with a strong
hand and an outstretched arm, with great visions, signs and miracles. He
brought us to this place, giving us this land flowing with milk and honey. I am
now bringing the first fruit of the land that the L-rd has given me.'
Then, you shall set the basket down before the L-rd
your G-d, and then you shall bow down before the L-rd your G-d. You, the
Levite, and the proselyte in your midst shall rejoice in all the good that the
L-rd your G-d has granted you and your family."
When the fruit begins to ripen on the trees, the
owner would mark the first fruit to ripen by tying a reed around it. Thus he
would literally be bringing the first fruit of his harvest to the Holy Temple,
not just a symbolic representation.
The Mishnah (Bikurim 3, 1) teaches:
"How are the firstfruits separated? One goes into his
field, and finds that his figs, his grapes or his pomegranates have begun to
ripen. He ties it around with a reed band (or any other distinguishing mark -
in order to identify that these have been separated as firstfruits. This is so
that later, when the time comes to harvest the fruit, he will be able to
identify exactly which fruits were the first to ripen).
"He ties the band and declares orally: 'These are the
firstfruits!'"
In effect, it is this declaration which transforms
the status of this produce into the Biblically-mandated firstfruits; once the
name has been given to them at this point, no other official designation is
required. Thus, later, when the fruits are picked, he need not repeat his
declaration.
Innumerable streams of pilgrims made their way to
Jerusalem from towns and villages all over the Land, in large bands and
individually. Many families traveled by foot, with the little children in tow;
some rode atop camels and donkeys; some even rode in wagons and chariots. As
men, women and children trekked through bountiful golden and green fields of
harvest, the entire land was literally teeming with excitement and
anticipation, as the great throngs of festival worshippers took over every road
and path. They crisscrossed the countryside from every direction and approach,
converging together as they traveled towards the city of each vicinity's local
Assembly Head, who was the official responsible for the pilgrims.
Descriptions in the writings of the Mishnah and
Midrashim abound which paint a vivid picture of the caravans of pilgrims in
procession, and how these entourages appeared as they bore their firstfruit
offerings, by hand, laden in wagons, or on their heads. Though who were at the
head of the procession and were closer to Jerusalem, carried fresh fruits - for
since they were closer, there was no danger that their offerings would spoil.
Those who were further back and who would not arrive as early, brought dried
fruits. Sheep, goats and bullocks also accompanied the great processions, to be
sacrificed in the Holy Temple as the various holiday offerings.
The Mishnah (Bikurim 3, 2) relates how the pilgrims
made their way through the way-stations in the field cities on the road to
Jerusalem, and how they were welcomed upon entering the holy city.
In each district along the long road to Jerusalem,
all the pilgrims from the outlying towns and villages gather together in the
city of the local assembly head, who is responsible for the pilgrimage. From
there, the entire multitude will continue their procession to Jerusalem all
together, in a large entourage-for "The King's honor is in a multitude of
people" (Proverbs 14:28), meaning the more the participants, the greater
the glory for G-d and His Divine commandments.
In the Assembly Head's city, the pilgrims spend the
night sleeping in the town's streets, under the open sky. This is not on
account of any lack of hospitality on behalf of the townspeople. Rather, they
do not enter into the houses, in order to avoid the possibility of becoming
exposed to ritual impurity (because impurity which may be inadvertently caused
in a building, affects everything under its roof).
They are awoken at dawn, as the first rays of
sunlight begin to illuminate the sky, by the overseer who cries out: 'Get up,
and let us go up to Zion, to the House of the L-rd our G-d!'" (Jer. 31:5)
As the caravans of pilgrims draw near to Jerusalem
and the Holy Temple, an ox whose horns are overlain with gold is led before
them, and flutes are played as the company advances. As they make their way,
they sing out "I was happy when they said to me, 'Let us go to the House
of the L-rd!' (Psalms 122:1; JT Bikurim 3,5). As the festive entourage draws
close to the outskirts of the city, a delegation is sent on ahead to the Holy
Temple to announce their arrival.
While awaiting the arrival of the officials and
treasurers from the Temple, the pilgrims beautify their firstfruit offerings,
placing the dried fruits towards the bottom and the fresh fruit on top.
All of the assistant priests and Levites and the
officers of the Temple would go out to greet them, and all the tradespeople of
Jerusalem would cease their work to stand and greet them as they entered the
gates of the city: 'Our brothers from so-and-so, welcome, and peace unto
you!" And as the entourage entered the city, the pilgrims joyously sang
"Our feet stood steadfast in your gates, O Jerusalem!" (Psalms 122:2,
JT Bikurim 3,5)
There are a number of opinions as to how the
firstfruits should be brought to the Temple. It is desirable for the offering
to be presented in as beautiful and honorable a fashion as possible, in order
to beautify the commandment. Such is the practice of the righteous, who seek to
demonstrate how precious the will of G-d is to them.
The seven types of fruit can all be placed in one
basket, but the most praiseworthy manner in which to observe the commandment is
by placing each type of fruit in its own basket. This is the custom of those
who are scrupulously pious to observe the Divine commandments.
Thus the sources of Jewish law and practice state:
"The choicest way of performing this commandment is to bring the seven
species of firstfruits in seven separate vessels, and not in one mixture. The
barley should be on the lowest level, with the wheat above it, followed by
olives, then dates, with pomegranates above the dates, and figs at the very
top" (Tosefta Bikurim 2,8; Maimonides).
The two pigeons which were brought by each pilgrim
were also fastened to the firstfruit baskets, either on top (Bikurim 3, 5) or
along the sides (Jerusalem Talmud).
Grapes were positioned amongst the fruits in the
baskets as a decoration. There are several opinions as to how these grapes were
placed. Decorative leaves were also used to separate between the layers of
fruits.
The experience of bringing the firstfruits to the
Temple served to unite the entire nation. By expressing heartfelt thanks for
G-d's bounty and presenting the beginning of one's harvest to Him, a circle was
closed as nature's yield was returned to its origin. The spiritual aspect of
the produce was elevated, and all felt a deep reverence, awe and joy as they
reflected with the recognition and realization that it is the Holy One who is
the Source of all blessing. "And you shall rejoice for all the goodness
which the L-rd your G-d has given to you and your household" (Deut. 26:11).
Thus all would stand together, side by side, and
participate in this humbling and gratifying experience in the hallowed courts
of the Temple - rich and poor alike. "When they entered into the Hulda
Gates," states the Mishnah, "Even King Agrippa placed the basket on
his shoulder" like a common pilgrim. "Every man shall give as he is
able, according to the blessing of the L-rd your G-d which He has given
you" (Deut. 16:17).
The rich brought their firstfruit offerings in
baskets of gold, or of silver; the poor brought their offerings in baskets of
peeled willow-shoots. At the conclusion of the ceremony, the wealthy brought
their baskets home with them, and the poor gave theirs to the priests
(Maimonides, Bikurim, 3:8).
The ceremony of bringing the firstfruits offering
is held in a special area within the Holy Temple, a section designated as
"between the hall and the altar." This area has a special sanctity,
and entrance therein is forbidden to ordinary Israelites-and even to blemished
priests (who are unfit to serve - Maimonides, Laws of the Temple, 7:20).
However, the commandment of the firstfruit offering differs from all other
sacrifices, in that an ordinary Israelite is not only permitted, but actually
commanded to fulfill this Divine obligation in that very place (see Sifre on
Deut. 26:4, and commentary of Malbim). This serves to instruct us how great and
precious is the commandment to bring the firstfruits before the Presence of the
L-rd.
In the Temple, each pilgrim must read aloud from
the Biblical portion of "My father was a homeless Aramaean" (Deut.
26:5) as presents his offering to the priests. The officiating priest recites
the Biblical portion together with the pilgrim in responsive fashion. First the
priest recites each verse aloud in Hebrew, and the pilgrim follows him,
repeating after him verse by verse. This section of Deuteronomy is the required
reading to be recited by each Jew when bringing the firstfruits offering to the
Holy Temple. (See BT Sotah 32a; Kesef Mishnah on Bikurim 3, 11).
At the Holy Temple, the pilgrim lowers the basket
from his shoulder, holding it by the rim or by its handles. The officiating
priest stands opposite him, places his own hands underneath the basket, and
"waves" it before G-d. Maimonides explains that this refers to moving
the basket in four directions: extending it outwards, drawing it back towards
oneself, raising it and lowering it (Laws of Firstfruits, 3:12).
According to the opinion of one of the commentators
on the Talmud (Tosafot, BT Menachot 61:2) the pilgrim and officiating priest
hold the basket together and wave it simultaneously. The pilgrim holds the
basket underneath, and the priest places his own hands under those of the
latter, and they wave the basket together.
Once the pilgrim has completed the recitation of
the Biblical verses, he sets down his basket of firstfruits in the Court,
before the Presence of G-d-as the verse states (ibid. v.11), "And you
shall place it before the L-rd your G-d." The basket is placed on the
southwestern corner of the altar. Afterwards the bearer bows down before G-d,
and then departs (Maimonides Laws of Firstfruits)
"And You Shall Prostrate Yourself Before the
L-rd Your G-d" (Deut. 26:10)
The ceremony of bringing the firstfruits concludes
with an act which both expresses the deepest feelings of thanksgiving, and
demonstrates one's acceptance of the yoke of heaven at the same time - bowing
down on the ground "before the L-rd." This is done while fully
extended on the ground, hands and feet spread out, opposite the stairs leading
up to the Sanctuary's entrance. A special stone was used especially for this
purpose in the Holy Temple (see also "Mahzor of the Holy Temple" for
the Day of Atonement, Part I).
In addition to the firstfruit offering of the seven
species, another offering was brought to Temple on Shavuot from the first of
the harvest: The "twin loaves," two loaves of wheat bread brought
from the new wheat. This special sacrifice, the only leaven ever brought to the
Temple, was also "waved" before the presence of G-d and thus
elevated... and these breads represented the blessing of G-d's influence and
blessing on man's earthly, physical needs throughout the year. These two breads
were waved on the eastern side of the altar by a priest, together with an
offering of two sheep for the festival.
The manner in which the kernels of wheat are
prepared to make flour for the offering of the 'twin loaves' differs from that
which is generally used by those who toil the soil. For the accepted method is
to remove the seeds from the fiber and chaff by threshing and winnowing. But
the preparation of flour for this offering consisted of a procedure known as "rubbing
and beating." Maimonides explains how this was done. In his words (Laws of
Things Forbidden for the Altar, 7:5): "All the wheat used for these
offerings must be "rubbed" 300 times, and "beaten" 500
times. It is rubbed once, then beaten twice; rubbed twice and beaten thrice.
Thus after a cycle of three and five, the process starts again, until reaching
the numbers mentioned above, so that the peel is separated well... afterwards
it is ground exceedingly fine."
According to other commentators,
"rubbing" is accomplished by simply rubbing the grains in the palm of
the hand, and "beating" means pounding with might. Some say this was
done with the foot (Maimonides on the Mishnah, Menachot 6, 5).
Preparing the Flour for the Twin Loaves
3 seah'im (app. 24 liters) of freshly-harvested
stalks of wheat are used for preparing the flour. After the wheat has been
rubbed and beaten, it is ground into fine flour using a millstone. Once ground,
the flour is then sifted through 12 separate sifters, each sifter being finer
than the previous one, so that in the end about 5 liters of exceptionally
choice, fine flour has been produced. This is the measure of two isaron - the
amount required to bake two loaves of bread.
Kneading and Baking the Twin Loaves
Each bread is kneaded separately, and leaven is
added to enable the dough to rise. The breads are formed into brick-like
shapes. Their Biblical measurements: seven handbreadths long and four
handbreadths wide (each "handbreadth" measures app. 8 centimeters),
and four fingers high (the measurement of a "finger" is about 2
centimeters).
According to the opinion of the great commentator
Rashi, the breads are fashioned with four "horns," one horn in each
of its four corners. The dough was placed into molds which gave the breads their
specific shape, and each bread was placed separately into the oven. When the
bread is removed from the oven, it is placed into another tray, so that it will
not be ruined
(commentaries on Menachot 11, 1).
