KI TAVO

DEUTERONOMY XXVI:1-XXIX:8

The offering of the first fruits was one of the obligations that the Hebrew people had to fulfill upon their entry into the Promised Land. During the ceremony accompanying the delivery of the first fruits to the Kohen, an individual had to recite a text that included a historical note about Egyptian slavery, which contrasted with the freedom enjoyed in Erets Israel. There was aldo the tithe that was consumed in Yerushaláyim and the tithe that was given to the poor, which required the recitation of Vidui Ma’aser. Although on this occasion the person proclaimed that he had a proper intention with the Levi and the stranger, with the orphan and the widow. Moreover, he affirms: Lo avarti miMitsvotecha velo shachachti, “I did not depart from your instruction and did not forget”. Yet, this recitation is known as Vidui, a confession.

My teacher Harav Soloveitchik points out that the concept of Vidui is usually accompanied by remorse, the enumeration of a list of errors and omissions. However, this time the concept of Vidui is associated with a positive affirmation: the fulfillment of the Mitsvah. According to Soloveitchik, the name Vidui is because the individual who recites this list of obligations probably concludes that he has failed in one or more of them. By reciting what he should have done, the person identifies what he failed to fulfill.

Perhaps to impress the people about the importance and transcendence of the fulfillment of the Mitsvot, with their gaze at Har Gerizim to which 6 Tribes of Israel had ascended, the Leviyim pronounced a list of blessings that will be the result of fulfilling the Mitsvot. The same ritual was repeated with the other 6 tribes on the Har Eival, but this time the blessings became curses for the breach of the Divine instructions.

Upon entering the Promised Land, the Hebrews again entered a Brit, a covenant through which they pledged to obey the Divine law. This commitment was fundamental because in the land of Cana’an they would have to overcome the seduction of idolatry that did not demand rigorous behavior, especially regarding sexual behavior and food.

Ramban believes that this event is symbolically repeated in the synagogue at the conclusion of the Torah reading, when the scroll is raised in an act known as the Hagbaha, so that the public can see the writing it contains. In this regard, Harav Soloveitchik interprets the instruction that 3 people be called to Torah reading on Mondays, Thursdays and Shabbat afternoons. The Talmud asks: Why was it determined that 3 people be called?

Rav answers that the 3 persons represent Torah, Nevi’im and Ketuvim, the three parts of the Bible. Ravah said they symbolize Kohen, Levi and Israel, the tripartite division of the Hebrew people. Soloveitchik points out that Torah, Nevi’im and Ketuvim; Kohen, Levi and Israel represent a whole. The first integrate the Holy Scriptures. The latter comprise the whole people. For Soloveitchik, the reading of the Torah is not only a period of study of God’s Word, but also a kind of “reliving” the experience at Har Sinai, when the entire people heard the Ten Words and entered into a Brit Olam, an “everlasting covenant” with God.

We return to the idea that in Judaism the times are not clearly defined, because History does not refer only to the past, it is valid in the present. When we mention the patriarchs in the recitation of the Amidah, we are not referring to historical figures but to figures whose example and teaching are present, continue to be relevant and valid.

This idea is contained in the Midrash, where it is stated that the souls of people who will be born in the future were also present at the time of the Divine revelation in the Har Sinai. In this way, with the Torah Reading, we relive weekly the moment of God’s Revelation in the Sinai desert.

MITZVAH: ORDINANCE OF THE TORAH IN THIS PARSHA

CONTAINS  3 POSITIVE MITSVOT AND 3 PROHIBITIONS

• Deuteronomy 26:5 Reciting a statement by bringing the first fruits to the Temple.
• Deuteronomy 26:13 Reciting a statement when bringing tithing to the Temple.
• Deuteronomy 26:13 Do not eat the Second Tithe in a state of mourning.
• Deuteronomy 26:14 Do not eat the Second Tithe while in a state of ritual impurity.
• Deuteronomy 26:14 Do not spend the money for food and drink for which the Second Tithe has been redeemed.
• Deuteronomy 28:9 Imitate God’s ways by fulfilling His Commandments.