Parashat Ki Tavo: How Does “A Land Flowing with Milk and Honey” Express the Uniqueness of Eretz Yisrael?

 

Parashat Ki Tavo

How Does “A Land Flowing with Milk and Honey” Express the Uniqueness of Eretz Yisrael?

Can We Compare the Land Flowing with Milk and Honey to a Breastfeeding Mom?
Long before I understood that Hashem gave Israel the Torah, I already knew that the Land of Israel was described as “a land flowing with milk and honey.” We sang these words with lively clapping in my Zionist secular Jewish school and on B’nei Akiva summer camps. At the time, I never reflected on the deeper meaning of the words, but I sensed instinctively that they expressed the land’s uniqueness – “flowing with milk and honey, clap, clap, with milk and honey!”

The very word “flowing” stirred in me an image of perpetual overflowing with abundance, like a spring or waterfall whose waters never cease. Mother’s milk carries a similar association. The more the baby nurses, the more milk streams forth through this ever-renewing source of nourishment and love. In this light, the metaphor of Israel as a land flowing with milk and honey evokes the image of a mother whose goodness and abundance pour down to her children in proportion to their longing and desire.

Rabbi Meir Horowitz of Dzikov, Imrei Noam, adds a mystical layer, teaching that “זָבַת חָלָב הוּא” is an acronym for חָזֶה – a vision of Divine revelation – while “דְּבַשׁ” has the numerical value of אִשָּׁה/woman, hinting at the flow of nourishment from the Nukva d’kedusha, the feminine aspect of holiness. Thus, the Torah’s description of milk and honey reflects both the physical image of a nursing mother and the spiritual reality of Eretz Yisrael as a feminine source of sustenance, continuously flowing with Divine goodness for those who desire her (Imrei Noam, Parashat Tetzaveh).

Growing up in Denmark, I caught the fragrance of this sweetness during our annual visits to my grandmother’s garden, where the scent of sweet pea flowers mingled with the tang of citrus fruit blossoms. I could never have imagined that one day I would tend my own garden in Eretz Yisrael. This dream became reality only through the love my grandparents instilled in me for our holy land. Today, I feel profound gratitude for the small plot we have been granted here, more than I could ever have imagined in childhood. I pray for the time and strength to devote myself more fully to cultivating it as it deserves. Having endured exile and the inability to dwell safely in our promised land, we have developed a powerful yearning for Eretz Yisrael’s goodness. This longing itself becomes the vessel that allows us to receive her abundance and keep its flow alive.

How can “Flowing with Milk and Honey” Refer to the Fruits of the Land of Israel? Parashat Ki Tavo describes the mitzvah of bringing bikkurim – the first fruits – to the Temple in Jerusalem. How I yearn for this opportunity one day, may it be soon! At the heart of the farmer’s declaration of gratitude, he proclaims that Hashem has brought us to “this land, a land flowing with milk and honey.”

ספר דברים פרק כו פסוק ט וַיְבִאֵנוּ אֶל הַמָּקוֹם הַזֶּה וַיִּתֶּן לָנוּ אֶת הָאָרֶץ הַזֹּאת אֶרֶץ זָבַת חָלָב וּדְבָשׁ:

“…And He brought us to this place, and He gave us this land, a land flowing with milk and honey” (Devarim 26:9).

Whereas I always assumed honey flowed from the jar and milk from the carton in our fridge, or at the very least I associated honey with bees and milk with cows, the Talmud explains it differently: “Rami bar Yechezkel once happened to come to Bnei Brak. He saw goats grazing under fig trees while honey was dripping from the figs and milk was flowing from the goats, and they were mingling together. He remarked, ‘This is [the meaning of] a land flowing with milk and honey’” (Babylonian Talmud, Ketubot 111b). This paints a vivid picture of goats grazing in the fertile pastures of Israel while sweet honey is naturally dripping from figs and dates, merging into one image of effortless abundance.

These are not random examples of produce but symbols of the very best of the land, chosen to convey that its bounty emerges with ease and richness, as Sforno explains: “A land flowing with milk and honey” refers to being abundant in livestock and abundant in food, both pleasant and beneficial (Sforno, Shemot 3:8), as it states, “Eat honey, my son, for it is good, and the drippings of the honeycomb are sweet” (Mishlei 24:13). Whereas in most countries, milk and honey are seasonal, appearing only at certain times of the year, in Israel, the Torah describes them as constantly “flowing.” This hints that the land’s fruitfulness is not bound by natural cycles but is continuously sustained by Hashem’s blessing. Thus, the words “milk and honey” remind us of Israel’s agricultural abundance that surpasses the natural order, bearing witness to the hand of Divine providence woven into its soil.

Rebbe Natan of Breslev deepens this concept by explaining that Moshe Rabbeinu’s longing to enter the Land was not for physical taste but for the mitzvot dependent on the Land, since the sweetness of its fruits is rooted in the supernal sweetness. Thus, the true praise of Eretz Yisrael lies precisely in its fruits: good and pleasant in themselves, yet ultimately serving as vessels for mitzvah, transforming their sweetness into a revelation of Divine pleasantness (Likutei Halachot, Orach Chayim, Birkat Haperot, Halacha 4).  

What is the Connection Between the Abundance of Eretz Yisrael and the Torah?

The imagery of milk and honey expresses a profound truth about the nature of Eretz Yisrael. On the simplest level, milk is the most essential food, sustaining an infant from the very beginning of life, while honey embodies sweetness and delight beyond what is necessary for survival (Yalkut Shimoni, Mishlei Chapter 8:943). Together they symbolize the twofold blessing of the Land: it provides not only the nourishment needed for physical existence but also the sweetness that enriches the spirit, enabling us to live with joy in the service of Hashem. This is why the Torah itself likens its words to milk and honey, as it is written: דְּבַשׁ וְחָלָב תַּחַת לְשׁוֹנֵךְ – “Honey and milk are under your tongue” (Shir HaShirim 4:11). Just as the words of one’s lips are sweet and pleasant, like honey and milk dripping beneath the tongue, so too are the words of Torah, for the verse is a metaphor for the study of Torah’s wisdom (Metzudat David, Shir HaShirim 4:11). Whereas the Land of Israel overflows with milk and honey to sustain the body, Torah flows with milk and honey to sustain the soul. Significantly, the phrase “אֶרֶץ זָבַת חָלָב וּדְבַשׁ” appears twenty-two times in the Tanach – corresponding to the twenty-two letters of the Torah. This allusion underscores that the abundance of Eretz Yisrael and the flow of Torah are inseparably bound together – both are channels through which Hashem’s goodness is revealed in the world.

How is Milk and Honey a Metaphor for the Transformative Power of Israel?

Milk also signifies birth and renewal, for blood is wondrously transformed into nurturing milk that flows from a mother to her child. Honey, in turn, represents the sweetness of noam elyon – the supernal pleasantness that is the root of all true taste and delight. The Seven Species of the Land of Israel, praised by the Torah, all share in this quality of noam, and therefore the Land itself is fittingly described as flowing with milk and honey.

Yet both milk and honey carry a paradox. Honey is produced by non-kosher bees, and milk derives from blood, which is also not kosher. Yet the Torah permits both, teaching us the secret alluded to in the verse: “Who can produce a pure thing out of an impure? No one” (Iyov 14:4) – no one but Hashem Himself. Only the Creator has the power to draw purity out of impurity, to transform the forbidden into the permitted. This transformative power – the power of teshuva and tikkun – shines most strongly in the Land of Israel. Thus, to call Israel “a land flowing with milk and honey” is to reveal its essence as a land where sustenance and sweetness unite, where transformation and renewal are woven into its very fruits, and where abundance itself becomes a vessel for holiness. For this reason, this land is explicitly praised with milk and honey, alluding to the purifying power that resides within the Holy Land.

How do Milk and Honey Teach that Israel is the Gateway to Higher Worlds?

On the mystical plane, “A land flowing with milk and honey” is an allusion to the goodness of the supernal world. Whereas milk can represent the life-giving flow of Divine compassion, honey reflects the sweetness of spiritual wisdom and the joy of cleaving to Hashem. To dwell in a land flowing with milk and honey is to live in contact with eternity itself. Yet, meriting this abundance demands great inner strength and perseverance – the courage to endure trials and the discipline to engage in the exacting work of Torah, distinguishing between issur (prohibited) and heter (permitted), tahor (pure) and tamei (impure). The phrase, therefore, becomes both a promise and a challenge: the land holds within it the flow of eternity, but it demands from us the strength to grasp it.

Rabbi Meir Horowitz of Dzikov deepens this mystical vision, teaching that the phraseזָבַת חָלָב וּדְבַשׁ/zavat cḥalav u’dvash equals 761 in gematria – the same as בִּינָה חָכְמָה כֶּתֶר/keter, chochmah, binah (760) when counted with the kollel (adding one for the entire phrase). Keter (crown) represents the highest Divine will, chochmah (wisdom) the primordial flash of insight, and binah (understanding) the unfolding of that wisdom into structure. Together, they are the three highest sefirot (Divine emanations). This reveals that the Torah’s description encodes the flow of light from these highest realms into malchut (sovereignty), symbolized by the word אֶרֶץ (land). Not only do milk and honey allude to the sweetness of the upper world, but these words are also a cipher for Divine radiance itself – a threefold light descending into the land and manifesting as abundance. In this way, “A land flowing with milk and honey” expresses not only the tangible fruitfulness of Israel but also its role as the vessel through which the highest light is drawn into our world (Imrei Noam, Parashat Ki Tavo). For us today, “A land flowing with milk and honey” is both a gift and a responsibility. It invites us to live in gratitude for the land’s blessings, to embody generosity and unity in our communities, to draw sweetness from Torah, and to strive with courage toward holiness. To dwell in such a land is to elevate every dimension of life – physical, ethical, spiritual, and eternal.

Parashat Ki Tavo: How Does the Mitzvah of The First Fruit Offering Inculcate Gratitude?

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Parashat Ki Tavo
How Does the Mitzvah of The First Fruit Offering Inculcate Gratitude? 

Struggling to Notice the Blessings While Living in Limbo
Recently I have been feeling a bit down. The long-winding war and all the other long-winding matters in its wake are difficult to carry. Although I teach my students daily to “keep up the good emunah!” At times I, myself, struggle with living in limbo. Sometimes I ask myself and Hashem about all the things I keep praying for every single day, “What’s gonna be? What’s gonna be?” A picture of wounded soldiers with steel legs stirred my soul and made my tears flow, thinking of the hardships facing these brave young men and their families for years to come. While it aroused much sadness in my heart, this picture simultaneously instilled a feeling of immense gratitude, for my own lot in life. It’s like when I was a kid, and my parents reminded me about the starving children in Africa, and how grateful I ought to be to have my needs met in abundance. Today, in the Western world when most of us have our basic physical needs met, I believe our main problem is loneliness – that arises from not feeling understood. One of my spiritual healing clients complained that she was unhappy and lonely. It turned out that this woman was a successful professional, and although she had suffered much grief in the past, she was surrounded by children and grandchildren one of whom even lived with her. She had a good friend with whom she did weekly excursions, and a Torah community, where she was actively performing various acts of chesed.  So, why was she unhappy and lonely? Because she had programmed herself to focus on the glass being half empty! In my experience, it is not success and wealth that bring about happiness, it is our attitude to notice the blessings in our lives even if they hide behind a murky façade.  So, even if things don’t go our way – especially when they don’t – it is time to count our blessings. That’s what makes them increase. As I pray for all single women to find their soulmate, I thank G-d for the wonderful, supportive, loyal husband who loves me! While praying for our soldiers’ protection and healing of the wounded, I remind myself to thank Hashem for having two healthy, able-bodied sons. In my concern for the Jews in exile and prayer for their speedy return to the land of Israel, I thank Hashem that I have the merit to live in the Promised Land, in the scenic Village of Bat Ayin, tending a beautiful home with a large surrounding garden. Even if not all the plants and flowers survive, and although the fruit has worms that I spend hours cutting off, I must focus on the beauty of the flowers that do bloom and the divine taste of the fruit wedges I do manage to salvage.

The Ultimate Blessing is Being Aware of the Benefits We Receive
“Who is rich? He who rejoices from his lot” (Pirke Avot 4:1). Rashi adds that we may have all the riches in the world, but if we are unable to appreciate our blessings, we are no better off than the poorest of the poor.  This concept is elucidated in Parashat Ki Tavo, in the introduction to listing the blessings: “All these blessings will come upon you, and they will reach you…” (Devarim 28:2). What does it mean that the blessings “will reach you?” We learn from this expression that the ultimate blessing is to be aware of the benefits we receive. We can only truly be blessed when the blessings reach us deep within – when we become aware of and internalize the appreciation for our blessings. Gratitude is so central to Judaism that we begin every day with “modeh ani,” thanking Hashem for believing in us and granting us another day to serve Him. A great part of our prayers are blessings of thanksgiving. Furthermore, the blessings we make over food and for the opportunity to observe a mitzvah are for the sake of instilling the feeling of thankfulness within us. Gratitude is so essential in the Torah, that we must even extend it to inanimate objects. Moshe didn’t strike the Nile, since it protected him as an infant. Instead, Aharon hit it to bring about the plague of blood or frogs (Midrash Tanchuma, Va’era 14). By showing gratitude even to objects that lack feelings, a person acquires hakarat hatov (recognition of the good) as a character trait not necessarily dependent on the emotional state of the other party. Hence, failing to have gratitude for inanimate objects constitutes a character flaw, as Meiri explains (Bava Kama 92b) regarding the ingratitude of throwing a stone into a well from which we drunk: “Anyone who does this demonstrates a lack of good character and a debased and despicable nature.” Showing gratitude to inanimate objects fosters the trait, so a person will subsequently express gratitude to people who benefit them (Rabbi Eliyahu Eliezer Dessler, Michtav M’Eliyahu III, pp. 95-101). Whereas Heaven determines our lot in life and its gifts, we employ our free will through our attitude to whatever life dishes out for us. It may be more natural to notice the lacks, and occasions for dissatisfaction and sorrow, yet we rise to our greatness precisely by making the extra effort to search for the nuggets of blessings in our lives. With “an attitude of gratitude,” we learn to recognize the blessing of the simple and important things in life such as a roof over our heads, healthy children, food to eat, and a family to love. “What more do we need?” (Based on Dr. Laura Segall, Gratitude – Parashat Ki Tavo).

The Essence of the Mitzvah of the First Fruit Offering is Expressing Gratitude
One of the main mitzvot designated to inculcate gratitude is Mitzvat Bikkurim – The mitzvah of the First fruit offering. Indeed, the “essence of the mitzvah of bikkurim is gratitude” (Rabbi A. Twersky MD).

ספר דברים פרק כו פסוק ג וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו...

“You shall come to the kohen who will be [serving] in those days and say to him…” (Devarim 26:3).

“…And say to him: that you are not ungrateful [for all that Hashem has done for you]” (Rashi). The foundation of the mitzvah of bringing bikkurim lies in our appreciation for the Creator, as expressed in the text read during the bikkurim when we recall the goodness of our Creator who raised us out of lowliness to possess the Holy Land and grow its blessed fruit. “For we were commanded to recount His kindnesses which He has bestowed upon us, and which has saved us” (Rambam (Sefer Hamitzvot, Positive Mitzvah 132). The expression of gratitude for the fruit we receive is cause for great celebration. This gratitude refers to the recitation that accompanies the first fruit offering from the seven species of the Land of Israel, (Devarim 8:8), during Temple times. It is the only offering in the Torah preceded by a speech, there was musical accompaniment, and the Levi’im sang their greetings to the fruit bearers, bringing a real element of simcha, joy, to the event. The Bikkurim Recital is a brief synopsis of how the Jewish people began through lowliness, slavery, and suffering, emphasizing that it was only by the grace of G-d that we were liberated and granted the land of Israel. This recital is an act of appreciation for the bounty provided by Hashem. Without the exodus and Divine assistance in conquering the land of Canaan, there would be no Jewish nation in the land of Israel. Without Hashem’s blessings, there would be no produce. The narrative of goodness, beginning with Ya’acov and Lavan and culminating with bringing the first fruits of our land to the Temple, also encompasses the measure of humility, the ability of a person to recognize that everything comes from G-d, as Rambam said (Guide for the Perplexed III §39). Sefer HaChinuch describes the message of the recitation: “It is suitable for us to awaken our heart with the words of our mouth and contemplate that everything we have comes from the Master of the Universe. We must recount G-d’s kindness, upon us and the people of Israel.” The sentence following the recitation states, “And you shall rejoice in all the good granted to you by Hashem your G-d” (Devarim 26:11). Once we verbalize our gratitude to Hashem, we can truly rejoice over all the goodness He keeps granting us!

Gratitude Focus for the Week of Parashat Ki Tavo –
Tips on Expressing Your Gratitude to Hashem and Anyone Who has Benefitted Us

The mitzvah of bikkurim, which expresses gratitude for G-d’s goodness, “is most essential, for it is the foundation of all things and encompasses everything” (Rabbi Moshe Alshich, Devarim 26:1). The offering of the ‘first’ of everything we have represents our recognition that G-d is the Master of ALL our possessions and that He is the source of our bounty. What is the trait of hakarat hatov? (recognizing the good) We must show gratitude to those who help us. Just as we would show our appreciation for Hashem with our first fruit gift basket during temple times, sending a gift to anyone who has benefited us is a way to say a lot without many words. The late motivational writer William Arthur Ward said: “Feeling gratitude and not expressing it is like wrapping a present and not giving it.” Let’s remember to show appreciation to Hashem – the Source of our blessings and extend our appreciation to anyone who has done us a favor!

• Make a Conscious Effort to Dedicate the Beginning of Everything You Do to Hashem – as appreciation for His blessings. The Biala Rebbe explains based on his father’s teachings the Divrei Bina that in every matter a person needs to make a conscious effort that its beginning should be for the sake of heaven, for everything goes after the beginning. In heaven, they calculate mainly the beginning of the thoughts of a person, whether through fulfilling the Torah and the Mitzvot, or through physical matters, the beginning of intention needs to be for Hashem. When we have pure intentions in our every deed, to dedicate its beginning to Hashem, we fulfill the mitzvah of Bikurim even more than during Temple times! (Rabbi Ben Tzion Rabinowitz, Shulchan Adam Mekaper, A Person’s Table Atones, Chapter 5). 
• How do We Best Thank Someone Who Has Helped Us? – Should we always give a gift in return, or is simply saying “thank you” enough? There is no black-and-white answer to this question. Often, just “thanks,” combined with other words of appreciation, is a sufficient way of showing appreciation. Yet, giving a gift, flowers, fruit, a bottle of wine or a plant is a beautiful way of showing appreciation to anyone who has helped us. 
• Give gifts of Appreciation to those who have Extended Themselves to You – There is no better way to show appreciation than through gift giving. Although it’s the intention that counts try to carefully select a gift that the receiver will appreciate. Just as the first fruit offering was presented in a beautifully decorated basket, gifts should be nicely wrapped; presentation is as important as the content.
• Send a Real Snail Mail Thank You Letter of Appreciation – to someone who hosted you for a meal, visited you when you were sick, or helped you during other hardships.
• Choose a Gift Your Recipient Will Love – Choosing a thank-you gift requires thought and creativity. The primary reason we get a thank-you gift is to show appreciation, which means taking the time to find something the receiver will enjoy. When choosing a thank-you gift, let the recipient’s interests guide your choices. Consider who they are and their hobbies, and then keep your selection in line with something you believe they’ll love. Thank-you gifts are from the heart. Selecting a particular kind of flower or plant that you think the recipient loves is sensible. Get her something related to her passion, that she likely will use and enjoy. The bikkurim was presented beautifully, likewise, a beautifully wrapped gift shows more appreciation.     
• A Thank-You Gift Should Always Include a Heartfelt Thank-You Note – If someone has gone out of their way for you, then including written words along with your gift makes the gesture much more meaningful. Whether you handwrite a letter or include a gift tag with the recipient’s name and a short message, making it personal gives it a special touch. Here is an example of a thank-you note:

Dear [Name], 

Thank you so much for [favor/act of kindness]. You’re an amazing person, and your generosity means a lot to me. I know how much you love [reason you chose the gift], so when I saw this [gift], I knew I had to get it for you. Enjoy!

[Your Name]

• How to Express Your Appreciation When Giving a Gift – Verbally letting someone know how grateful you are for their generosity is a lovely gesture they’re sure to appreciate. If you’re at a loss for words when presenting a thank-you gift, then it is best to keep it short and simple.            
• Put Effort into Expressing Thanks But Don’t Overthink It – The effort you spend on a gift will be noticed and appreciated. The bottom line is to put your heart into it. Ironically, putting too much thought into selecting a gift can lead to choosing a gift that represents your own ideas instead of something the recipient would actually want. A thank-you gift is a wonderful way to show your appreciation while leaving a lasting impression. Sending a thank you gift, such as wine, sweet treats, personalized gifts, or thank you baskets, is never a bad idea, and even the smallest gesture can go a long way. Gratitude never goes out of style.

Why Would Performing the Mitzvah of Bikkurim (First Fruit Offering) Enable us to Merit the Land?

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Parashat Ki Tavo

Why Would Performing the Mitzvah of Bikkurim (First Fruit Offering) Enable Us to Merit the Land?

In the Land of Israel, the Physical and the Spiritual Realms are Intertwined

Since my last international speaking tour just prior to COVID-19, it seems that so many of our friends and supporters have made Aliyah, and even more are working on making Aliyah. In fact, some 70,000 new immigrants from 95 countries made aliyah in 2022. It was the largest number of olim to arrive in 23 years and a dramatic increase over the previous year when only 28,600 new immigrants were welcomed. COVID-19 generated a paradigm shift that made us face our mortality, contemplate the purpose of life, and our role in the world. Many Torah-observant Jews realized that the true place for a Jew is to live in the Promised Land. Here in Israel, even the mundane and earthly realm is imbued with spirituality as it states, “A Land in which you do not eat bread in measure, you will not be lacking anything in it” (Devarim 8:9). This teaches us that when the Jewish people live in the Land of Israel, we may merit to be on such a level, that acquisition of wealth even luxuries won’t damage our true spiritual perfection. Rather, our wealth will help us increase strength and spiritual perfection in Hashem’s straight path. Through physical abundance, our spiritual level will rise (Rav Kook, Ein Aya, Berachot 6:15). There has been a gap and disunity between body and soul, holy and mundane, ever since the magnificent physical building of our holy Temple exuding the highest spiritual light was destroyed. Throughout our exiles, the spiritual realm has been disengaged from the physical to the extent that teachings such as the Talmudic statement that a Talmid Chacham (Torah scholar) may not walk in public with a stain on his clothing (Babylonian Talmud, Shabbat 114a) were given little weight. Since the founding of the State of Israel, we began the process of integrating the physical within the spiritual realm. It’s hard to describe how this principle plays out in our daily day life in Israel. All I can say is that when living in Israel you really experience that every tree, flower, and fruit is holy. As I look out of my window behind my computer I see my neighbor’s holy grape-wines winding themselves along our laundry line on the backdrop of the most brilliant, bluest sky. Yes, in Land of Israel heaven and earth are truly one!

Why Would Performing the Mitzvah of Bikkurim Enable Us to Merit the Land?

We usually read Parashat Ki Tavo at the beginning of the fig harvest, the fruit which is especially singled out for the first fruit offering as it states, A person goes down into his field and sees a fig that has ripened. He winds a reed around it for a sign and declares: “This is the בִּכּוּרִים/bikkurim – “first fruit” (Mishnah Bikkurim 3:1; Rashi, Devarim 26:2). We’re excitedly awaiting the time to be able to perform this mitzvah from the Torah with the shiny fruits of our labor:

ספר דברים פרק כו פסוק א 

וְהָיָה כִּי תָבוֹא אֶל הָאָרֶץ אֲשֶׁר הָשֵׁם אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה וִירִשְׁתָּהּ וְיָשַׁבְתָּ בָּהּ: (ב) וְלָקַחְתָּ מֵרֵאשִׁית כָּל פְּרִי הָאֲדָמָה אֲשֶׁר תָּבִיא מֵאַרְצְךָ אֲשֶׁר הָשֵׁם אֱלֹהֶיךָ נֹתֵן לָךְ וְשַׂמְתָּ בַטֶּנֶא וְהָלַכְתָּ אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר הָשֵׁם אֱלֹהֶיךָ לְשַׁכֵּן שְׁמוֹ שָׁם:

“It shall be, when you come into the land which Hashem, your G-d, gives you for an inheritance, and you possess it and settle in it, that you shall take of the first of all the fruit of the earth, which you will bring from your land, which Hashem, your G-d, is giving you. Then you shall put [them] into a basket and go to the place which Hashem, your G-d, will choose to have His Name dwell there” (Devarim 26:1-2).

The authoritative halachic midrash, Sifrei, teaches that through performing the mitzvah of bikkurim we will merit of entering the land [of Israel]” (Sifrei, Devarim, Parashat Ki Tavo 1).

Why would performing the mitzvah of bikkurim (first fruit) enable us to merit the land? Moreover, since this mitzvah could only be performed after the lengthy process of conquering and dividing the land, which lasted 14 years, how could it bring about entering the land that happened several years prior?

Acquiring the Two Foundations of a Jew: Kedusha (Holiness) and Emunah (Faith)

Netivot Shalom explains that to merit the Land of Israel we need to acquire two main foundations of serving Hashem: Emunah (faith) and Kedusha (holiness). Emunah implies believing that only Hashem runs the world, and none of our own efforts, strengths, or the might of our hands bring about anything without Hashem willing it. Kedusha is to subjugate our cravings and hand over our enjoyment and lusts to Hashem. When the Temple will be rebuilt B”H, I will infuse myself with holiness, as I go down to my orchard and tie a red string around one of the most succulent figs. I will be subjugating my base desire to gobble it up myself, while I proclaim that it is bikkurim. Offering the first and the best to Hashem will ingrain my emunah that absolutely nothing can exist or grow without Hashem bringing it into creation. During our wandering in the wilderness, we by default acquired the two foundations of kedusha and emunah by quenching our thirst through the holy, miraculous well of Miriam and receiving bread directly from heaven. Whereas regular food arouses lust, eating the manna directly from Hashem’s hand imbued us with the highest holiness. The wilderness wandering experience moreover strengthened our emunah by imprinting within our consciousness how no one but Hashem led us through individual providence.

Through the mitzvah of Bikkurim we Can Enter the Physical Realm of the Land while Maintaining our levels of Emunah and Kedusha

When we were on the verge of entering the Land of Israel, we were afraid of losing our high levels of kedusha and emunah of the wilderness, as we would have to work within the physical realm to sustain ourselves. When doing all the work necessary to grow the fruits of the land, it would be much harder to maintain the clear belief that everything emanates from Hashem, rather than from the power of our own hands. Therefore, Hashem gave us the mitzvah of bikkurim to enable us to enter the Land of Israel and be occupied in earthly pursuits while maintaining our levels of emunah and kedusha. Although we work so hard plowing, sowing, weeding, composting, etc. for the fruit of our labor, the mitzvah of bikkurim – offering the first fruits to Hashem – ensures our emunah that “it is Hashem our G-d, who gives us strength to make wealth…” Rather than being enticed by the erroneous belief that “My strength and the might of my hand has accumulated this wealth for me.” (Devarim 8:17-18). Moreover, our willingness to hand over to Hashem our cravings to grab the first fruit for ourselves – which naturally is the object of our greatest desire – elevates us to the level of holiness. Thus, by offering our earthly goods to Hashem through the mitzvah of bikkurim we can strengthen our clarity of emunah and sanctify ourselves in kedusha while being involved in earthly pursuits. Therefore, this mitzvah enables us to merit to enter the land of Israel.

Overcoming the two Worst Husks Opposing our Jewish Essence: Emunah and Kedusha

The declaration that accompanies the mitzvah of bikkurim establishes the two foundations of Judaism: Emunah and kedusha. The declaration opens by mentioning their two opposing forces: “You shall call out and say before Hashem, your G-d, ‘An Aramean [sought to] destroy my forefather, and he went down to Egypt and sojourned there with a small number of people, and there, he became a great, mighty, and numerous nation…’” (Devarim 26:5). The Aramean refers to Lavan, who embodied the husk of כְּפִירָה/kefirah – ‘heresy,’ which is the opposite of emunah. He claimed that everything belonged to himself rather than to Hashem, saying, “The daughters are my daughters, and the sons are my sons, and the animals are my animals, and all that you see is mine” (Bereishit 31:43). Therefore, we proclaim that Lavan is destroyed and lost as the word אֹבֵד/oved can be understood to not only refer to Lavan’s desire to destroy Israel but also to Lavan’s own destruction. Mentioning the Egyptian exile refers to the husk of unholiness, for Egypt is known as the nakedness of the land – the source of unholy lusts. In the bikkurim recital, we distance ourselves from the two worst husks: Lavan and Egypt – who are diametrically opposed to the two main foundations of the Torah, emunah and kedusha. Thus, through the mitzvah of bikkurim, we can maintain our spiritual level while being involved in working the physical land. Only in the Land of Israel does heaven and earth meet. This is alluded to in the first word of Parashat Ki Tavo is וְהָיָה /vehaya – ‘It shall be.’ The letters of this word are the initials of יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ(The heavens will rejoice, and the earth will exult). When a Jew elevates all the earthly, it arouses happiness above. This is the work of these days of teshuva, during the month of Elul, through which we Jews must elevate everything we have to Hashem. Thereby, we can establish, “When you enter the land…” – elevating the aspect of entering the land and the earthly to the source of holiness (Based on Netivot Shalom on Devarim pp.160-162).

EmunaHealing Exercise for Integrating Emunah and Kedusha Available in the Land of Israel

1. Close your eyes and settle down on the ground or relax in your chair. Take several deep breaths and center yourself. Allow all thoughts to pass through you, noticing them without judgment.

2. Tap into your ancestral memory or imagine you are wandering in the wilderness together with your fellow Jews. As Hashem takes care of you, leads you through His cloud of glory and pillar of fire, and feeds you the ethereal manna, allow yourself to feel how you are completely enveloped by the emunah that everything is from G-d. Enjoy this carefree feeling of letting go of all control to Hashem. All is G-d and G-d is all, you are part of this ‘allness’ – this oneness as you glide through the desert following Hashem’s lead.

3. Imagine receiving the manna from heaven and ingesting this spiritually nurturing nourishment. You are completely free of any earthly cravings as you enjoy your divine meal. Can you feel how kedusha enters you with every single bite? Revel in the holiness you experience within you, feeling light and illuminated.

4. Soon you will be leaving your safe and holy incubation, and entering an earthly place, where you will fight wars, till the earth, and be sustained by the fruits of your labor.

5. Get in touch with the challenge of remembering that everything is Hashem, even as we employ our own efforts to succeed. How can we maintain the clarity that it is Hashem and only Hashem Who gives us strength to make wealth and succeed in any of our endeavors? Feel the tension and the challenge to recognize that no matter how wise and clever we are to bring about successful abundance, these results are ONLY due to Hashem.

6. Allow yourself to experience the feeling of your earthly desires like when munching on juicy grapes or a crisp steak, or any other favorite food of yours. Imagine the feeling of wanting more and the challenge of eating slowly and chewing every bite.

7. Recall that through the power of the most uplifted holiness of the land of Israel, a Jew can elevate all earthly matters to Hashem. Envision yourself being in the holy land of Israel right now. Visualize the rolling hills, the intensity of the blueness of the sky, and the beauty of the fruits of the land. Breathe in all of this beauty through which the physical and the spiritual realms unite.

8. The physical land of Israel is imbued with holiness. In Israel every rock and pebble, every grain of sand every drop of dew is holy. Breathe into the notion that in the land of Israel, you can elevate the physical realm to be included in the spiritual.

9. Recite the first word of Parashat Ki Tavo is וְהָיָה /vehaya – “It shall be” softly, barely audibly. Repeat it as many times as you like, breathe into this word וְהָיָה /vehaya וְהָיָה /vehaya וְהָיָה /vehaya. This word is the initials of יִשְׂמְחוּ הַשָּׁמַיִם וְתָגֵל הָאָרֶץ/yismechu hashamayim vetagel ha’aretz (The heavens will rejoice, and the earth will exult). Tap into the unity between heaven and earth that can be experienced in the Land of Israel. Breathe into it and get in touch with your desire to truly live a life of holiness and faith in the Land of Israel. You may open your eyes when you are ready to return to your reality wherever you are right now.