duce. Both the Torah and Jewish people preceded the world.
But of these 2 firsts, which comes first and which is one is the greater? The Midrash teaches that the Jewish people are greater than and preceded the Torah. In the words of the Midrash, Hashem’s “thought of Yisroel came before everything.”
Terumah, which is the second of the ‘first’ offerings, represents the Torah. The Zohar writes that the word תרומה is made up of תורה and the letter מ, that represents the 40 days that Moshe Rabbeinu was on Har Sinai to receive the Torah.
Whilst Torah preceded the world, it is still related to the world in a definable or “measurable” way, as taught by our sages “the Torah receded the world by 2000 years.” Whilst holy, lofty and called a ‘first’ in relation to the world, the Torah is not truly infinitely beyond Creation. This is like Terumah, that is called the ‘first’ as it is separated from the harvested crop.
In contrast, the Jewish people’s essential connection to Hashem transcends the Torah and is completely beyond any level of limitation. The Jewish people are infinitely beyond the Chullin of the world. This refers to the essence of the soul which is a part of G-d Himself. Therefore, the Jewish people are like the Bikurim that, unlike Terumah, were not a separation from the harvested crop itself.
Whilst both Bikurim and Terumah are ‘beyond measure’, the Rabbis quantified the separation of Terumah. This also alludes to the fact that Terumah, as reflective of Torah, is beyond the world, yet still connected to the world.
Since the Bikurim represents the essence of the Neshama as a part of G-d, which can’t be defined, limited or measured in any way, no measure could be set. It remains a point of pure infinity.
The Midrash teaches that Moshe Rabbeinu foresaw that the Beis Hamikdash would be destroyed and the bringing of Bikurim would cease. And so, he established that we should Daven 3 times a day to replace the loss of the Bikurim.
Learning Torah connects us to Hashem like a student to their teacher. The Avodah of Davening, like Bikurim, reveals our infinite and essential connection to Hashem as a son to their Father.
Before a farmer in the Land of Israel was able to partake of their harvest, there were various separations that had to be performed in fulfilment of the Mitzvos Hateluyos Baaretz - the agricultural Mitzvos applicable on account of the sanctity of Eretz Yisroel.
The first offerings that had to be taken were the Bikkurim which are discussed at the beginning of Parshas Ki Savo.
Bikurim were the first fruits from the Seven Species. They were taken even before the crop was harvested and were not separated from the harvest pile. They had to be taken to the Beis Hamikdash and placed next to the Mizbeach. After this they could be eaten by Kohanim in the city of Yerushalaim
After the harvest, the next separation was Terumah. A measure of the produce that was given to the Kohen. The Torah does not define a minimum measure for either Bikurim or Terumah. However, the Rabbis instituted a measure for Terumah of 1/40th, 1/50th or 1/60th of the crop.
From the remaining produce, the first Maaser (tithe) was given to the Leviim. The second tithe, depending on which year of the Shemittah cycle they were in, was either taken to Yerushalaim to be eaten by the owners or given to the poor. The remainder of the crop could be eaten free of restriction.
Bikurim and Terumah share a unique distinction that they were both Kodesh. They had sanctity that meant they could only be eaten by a Kohen and only in a state of purity. The rest of the crop, including the subsequent separations of Maaseros, were Chullin and could be consumed by anyone.
Both Terumah and Bikurim are referred to as Reishis - “the firsts”, in relation to the rest of the crop.
On a deeper level, this relationship between the Bikurim, Terumah and the rest of the crop, is reflected in the creation of the world.
The world and all that was created within it, are like the mundane crop that are not essentially holy (Chullin). But prior to the creation of the world, came two “firsts” that are holy.
At the beginning of his commentary on the Torah, Rashi explains that the word Bereishis is made up of ב ‘ראשית, meaning two firsts. This refers to the Torah which is called the first of Hashem’s ways and the Jewish people who are called the first of His produce. Both the Torah and Jewish people preceded the world.
But of these 2 firsts, which comes first and which is one is the greater? The Midrash teaches that the Jewish people are greater than and preceded the Torah. In the words of the Midrash, Hashem’s “thought of Yisroel came before everything.”
Terumah, which is the second of the ‘first’ offerings, represents the Torah. The Zohar writes that the word תרומה is made up of תורה and the letter מ, that represents the 40 days that Moshe Rabbeinu was on Har Sinai to receive the Torah.
Whilst Torah preceded the world, it is still related to the world in a definable or “measurable” way, as taught by our sages “the Torah receded the world by 2000 years.” Whilst holy, lofty and called a ‘first’ in relation to the world, the Torah is not truly infinitely beyond Creation. This is like Terumah, that is called the ‘first’ as it is separated from the harvested crop.
In contrast, the Jewish people’s essential connection to Hashem transcends the Torah and is completely beyond any level of limitation. The Jewish people are infinitely beyond the Chullin of the world. This refers to the essence of the soul which is a part of G-d Himself. Therefore, the Jewish people are like the Bikurim that, unlike Terumah, were not a separation from the harvested crop itself.
Whilst both Bikurim and Terumah are ‘beyond measure’, the Rabbis quantified the separation of Terumah. This also alludes to the fact that Terumah, as reflective of Torah, is beyond the world, yet still connected to the world.
Since the Bikurim represents the essence of the Neshama as a part of G-d, which can’t be defined, limited or measured in any way, no measure could be set. It remains a point of pure infinity.
The Midrash teaches that Moshe Rabbeinu foresaw that the Beis Hamikdash would be destroyed and the bringing of Bikurim would cease. And so, he established that we should Daven 3 times a day to replace the loss of the Bikurim.
Learning Torah connects us to Hashem like a student to their teacher. The Avodah of Davening, like Bikurim, reveals our infinite and essential connection to Hashem as a son to their Father.
~ Based on Maamar Ki Savo 5744
