ב"ה
Rambam - 1 Chapter a Day
Bikkurim - Chapter 3
Bikkurim - Chapter 3
1The first fruits are given to the men of the priestly watch1 on duty at that time. They divide them among themselves like the Temple sacrifices.2 We have already explained that the first fruits are called terumah3.אהַבִּכּוּרִים נֹתְנִין [אוֹתָן] לְאַנְשֵׁי מִשְׁמָר, וְהֵן מְחַלְּקִים אוֹתָן בֵּינֵיהֶן כְּקָדְשֵׁי הַמִּקְדָּשׁ. וּכְבָר בֵּאַרְנוּ, שֶׁהֵן קְרוּיִין 'תְּרוּמָה'.
Therefore a non-priest who partakes of the first fruits anywhere4 is liable for death at the hand of heaven, provided he partook of them after they entered the walls of Jerusalem.5וּלְפִיכָךְ זָר שֶׁאָכַל בִּכּוּרִים בְּכָל מָקוֹם, חַיָּב מִיתָה בִּידֵי שָׁמַיִם. וְהוּא, שֶׁיֹּאכַל אוֹתָן מֵאַחַר שֶׁנִּכְנְסוּ לְחוֹמַת יְרוּשָׁלַיִם.
2If a portion of the first fruits were inside Jerusalem and a portion were outside6, a non-priest is liable for death for the portion that is inside and it is considered as consecrated property in all contexts. The portion that is outside is considered as ordinary property in all contexts.בהָיוּ מִקְצָתָן בִּפְנִים וּמִקְצָתָן בַּחוּץ: זֶה שֶׁבִּפְנִים, חַיָּבִין עָלָיו מִיתָה; וַהֲרֵי הוּא הֶקְדֵּשׁ לְכָל דְּבָרָיו. וְזֶה שֶׁבַּחוּץ, הֲרֵי הוּא כַּחֻלִּין לְכָל דְּבָרָיו.
3When a priest partakes of the first fruits outside of Jerusalem after they have entered inside the city’s walls, he is liable for lashes according to Scriptural Law, as Deuteronomy 12:17 states: ‘You may not eat within your gates7... the terumah of your hand.’ The latter term refers to the first fruits8, as we explained in Hilchot Terumah9.גכֹּהֵן שֶׁאָכַל בִּכּוּרִים חוּץ לִירוּשָׁלַיִם מֵאַחַר שֶׁנִּכְנְסוּ לִפְנִים מִן הַחוֹמָה - לוֹקֶה מִן הַתּוֹרָה, שֶׁנֶּאֱמַר "לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ... וּתְרוּמַת יָדֶךָ" (דברים יב, יז) - וְהֵם הַבִּכּוּרִים, כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת תְּרוּמָה.
Similarly, if a priest partakes of them in Jerusalem before they are placed in the Temple courtyard10, he is liable for lashes according to Scriptural Law, as if he partook of them outside of Jerusalem,11 because the first fruits must be placed down in the Temple Courtyard as ibid. 26:10 states: ‘And you shall place them before the altar of God your Lord.’וְכֵן אִם אֲכָלָן הַכֹּהֵן בִּירוּשָׁלַיִם קֹדֶם הַנָּחָה בָּעֲזָרָה - לוֹקֶה מִן הַתּוֹרָה, כְּמִי שֶׁאֲכָלָן בַּחוּץ; לְפִי שֶׁהֵן טְעוּנִין הַנָּחָה בָּעֲזָרָה, שֶׁנֶּאֱמַר "וְהִנַּחְתּוֹ לִפְנֵי מִזְבֵּחַ ה' אֱלֹהֶיךָ" (ראה דברים כו, י).
4After the person bringing the first fruits places them down in the Temple Courtyard, they are permitted to the priest even though the former has not recited the declaration over them.דוּמִשֶּׁמַּנִּיחָן הַמֵּבִיא אוֹתָן בָּעֲזָרָה - הֻתְּרוּ לַכֹּהֵן, וְאַף עַל פִּי שֶׁעֲדַיִן לֹא הִתְוַדָּה עֲלֵיהֶן; שֶׁאֵין הַקְּרִיאָה מְעַכֶּבֶת אֲכִילָתָן.
When the first fruits were taken out of their place12 and then returned, they are permitted to be eaten.וּבִכּוּרִים שֶׁיָּצְאוּ חוּץ לִמְחִצָּתָן וְחָזְרוּ, מֻתָּרִין בַּאֲכִילָה.
5The laws applying to partaking of the first fruits are identical to those applying to partaking of terumah in all of their details.האֲכִילַת בִּכּוּרִים, כַּאֲכִילַת תְּרוּמָה לְכָל דָּבָר.
In addition, the following stringencies apply with regard to first fruits. They are forbidden to one in the acute state of onein mourning.13 They must be brought to Jerusalem. And a priest who is ritually pure who partook of the first fruits that were impure receives lashes like an Israelite who is ritually pure who partook of the second tithe that became impure.14 These concepts do not apply with regard to terumah.15יָתֵר בַּבִּכּוּרִים - שֶׁהֵן אֲסוּרִין לְאוֹנֵן, וּטְעוּנִין הֲבָאַת מָקוֹם, וְכֹהֵן טָהוֹר שֶׁאָכַל בִּכּוּרִים טְמֵאִים - לוֹקֶה, כְּשֵׁם שֶׁלּוֹקֶה יִשְׂרָאֵל טָהוֹר שֶׁאָכַל מַעֲשֵׁר שֵׁנִי שֶׁנִּטְמָא. מַה שֶׁאֵין כֵּן בַּתְּרוּמָה.
6What is the source which teaches that the first fruits are forbidden to an onein?16 With regard to these fruits, Deuteronomy 26:11 states: ‘And you shall rejoice in all the good17.’ Implied is that they have to be eaten in a state of happiness and not in a state of acute mourning.ווּמִנַיִן שֶׁהַבִּכּוּרִים אֲסוּרִין לְאוֹנֵן? שֶׁהֲרֵי נֶאֱמַר בָּהֶן "וְשָׂמַחְתָּ בְכָל הַטּוֹב" (דברים כו, יא) - מִכְּלַל שֶׁהוּא חַיָּב לְאָכְלָן בְּשִׂמְחָה, לֹא בַּאֲנִינוּת.
One who partakes of these fruits in a state of acute mourning is liable for stripes for rebellious conduct18.וְהָאוֹכְלָן בַּאֲנִינוּת, מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת.
7The first fruits must be brought in a container, as ibid.:2 states: ‘And you shall place them in a container.’זהַבִּכּוּרִים טְעוּנִין כְּלִי, שֶׁנֶּאֱמַר "וְשַׂמְתָּ בַטֶּנֶא" (דברים כו, ב).
The most preferable way of performing the mitzvah is to bring each type of fruit in a separate container.וּמִצְוָה מִן הַמֻּבְחָר לְהָבִיא כָּל מִין וּמִין בִּכְלִי בִּפְנֵי עַצְמוֹ.
If one brings them all in one container, he has fulfilled his obligation.וְאִם הֵבִיא בִּכְלִי אֶחָד, יָצָא.
Even in such an instance, he should not bring them mixed together. Instead, he should bring the barley below19, wheat on top of it, olives on top of it, dates on top of them, pomegranates on top of them, and figs on the top of the container.וְלֹא יְבִיאֵם בְּעִרְבּוּב, אֶלָא שְׂעוֹרִים מִלְּמַטָּה, וְחִטִּים עַל גַּבֵּיהֶן, וְזֵיתִים עַל גַּבֵּיהֶן, וּתְמָרִים עַל גַּבֵּיהֶן, וְרִמּוֹנִים עַל גַּבֵּיהֶן, וּתְאֵנִים לְמַעְלָה מִן הַכֹּל.
There should be a substance, e.g., palm leaves, wild grass, or leaves, or the like, that intervenes between each type of produce.וְיִהְיֶה דָּבָר אַחֵר מַפְסִיק בֵּין מִין וּמִין, כְּגוֹן הוּצִין, וְחֵלֶף אוֹ עָלִּין וְכַיּוֹצֵא בָּהֶן.
One should surround the figs with clusters of grapes from the outside.וּמַקִּיף לַתְּאֵנִים, אֶשְׁכּוֹלוֹת שֶׁל עֲנָבִים מִבַּחוּץ.
8When a person brings the first fruits in a metal container, the priest takes them and returns the container to its owner.חהֱבִיאָם בִּכְלִי מַתְּכוֹת - נוֹטֵל הַכֹּהֵן הַבִּכּוּרִים, וְחוֹזֵר הַכְּלִי לִבְעָלָיו.
If he brings them in a reed or grass basket or the like, both the first fruits and the basket should be given to the priests.20וְאִם הֱבִיאָם בְּסַלִּים שֶׁל עֲרָבָה וְחֵלֶף וְכַיּוֹצֵא בָּהֶן, הֲרֵי הַבִּכּוּרִים וְהַסַּלִּים לַכֹּהֲנִים.
If the first fruits become impure, the baskets should not be given to the priests.21וְאִם נִטְמְאוּ הַבִּכּוּרִים, אֵין הַסַּלִּים לַכֹּהֲנִים.
9When they would bring the first fruits, they would also bring turtle doves and doves in their hands.טכְּשֶׁהָיוּ מְבִיאִין אֶת הַבִּכּוּרִים, הָיוּ מְבִיאִין בְּיָדָם תּוֹרִין וּבְנֵי יוֹנָה.
Similarly, they would hang turtle doves and doves from the sides of the baskets22 in order to adorn the first fruits. Those that were with the baskets would be offered as burnt offerings23 and those they would bring by hand would be given to the priests as presents.24וְכֵן הָיוּ תּוֹלִין מִצִּדֵּי הַסַּלִּים תּוֹרִין וּבְנֵי יוֹנָה, כְּדֵי לְעַטֵּר אֶת הַבִּכּוּרִים. אֵלּוּ שֶׁעִם הַסַּלִּים, הָיוּ קְרֵבִים עוֹלוֹת; וְאֵלּוּ שֶׁבִּידֵיהֶן, הָיוּ נִתָּנִין לַכֹּהֲנִים.
10It is a positive commandment25 to make a declaration in the Temple concerning the first fruits when they are brought. One should begin and say Deuteronomy 26:3-10: ‘I am making a statement to God your Lord that I have come to the land... An Aramean sought to destroy my ancestor...’ until he completes the entire passage, concluding: ‘... You gave me, o God.’ימִצְוַת עֲשֵׂה לְהִתְוַדּוֹת עַל הַבִּכּוּרִים בַּמִּקְדָּשׁ בְּשָׁעָה שֶׁמְּבִיאָם. מַתְחִיל וְקוֹרֵא "הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךָ כִּי בָאתִי אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע ה' לַאֲבֹתֵינוּ..." (דברים כו, ג), "אֲרַמִּי אֹבֵד אָבִי..." (דברים כו, ה) עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה, עַד "אֲשֶׁר נָתַתָּה לִּי ה'" (דברים כו, י).
This declaration may only be made in the Holy Tongue, as it states: ‘And you shall respond and say.’26וְאֵין קוֹרִין אוֹתָהּ אֶלָא בִּלְשׁוֹן הַקֹּדֶשׁ, שֶׁנֶּאֱמַר "וְעָנִיתָ וְאָמַרְתָּ" (דברים כו, ה) - בַּלָּשׁוֹן הַזֹּאת.
11At first, those who knew how to read would read the passage themselves and those who did not know how to read would read after one who read for them. As a result, those who did not know how to read would refrain from bringing the first fruits so that they would not be embarrassed.27 Hence the court ordained that the passage would be read for one who knows how to read like it is read for one who does not know28.יאבָּרִאשׁוֹנָה, כָּל מִי שֶׁהָיָה יוֹדֵעַ לִקְרוֹת - קוֹרֵא; וְכָל מִי שֶׁאֵינוֹ יוֹדֵעַ לִקְרוֹת - מַקְרִין אוֹתוֹ. נִמְנְעוּ אֵלּוּ שֶׁאֵין יוֹדְעִין לִקְרוֹת מִלְּהָבִיא, כְּדֵי שֶׁלֹּא יִכָּלְמוּ. הִתְקִינוּ בֵּית דִּין שֶׁיִּהְיוּ מַקְרִין אֶת מִי שֶׁהוּא יוֹדֵעַ כְּמִי שֶׁאֵינוֹ יוֹדֵעַ.
12A person who brings the first fruits is permitted to give them to his servant or his relative to carry throughout the journey until he reaches the Temple Mount29.יבהַמֵּבִיא אֶת הַבִּכּוּרִים - יֵשׁ לוֹ רְשׁוּת לִתְּנָם לְעַבְדּוֹ וּקְרוֹבוֹ בְּכָל הַדֶּרֶךְ, עַד שֶׁמַּגִּיעַ לְהַר הַבַּיִת.
When he reaches the Temple Mount, even if he is a king of Israel,30 he must place the basket on his own shoulder31 and proceed until he reaches the Temple Courtyard. He should read the declaration, ‘I am making a statement to God your Lord today...,’ while the basket is still on his shoulder. He then removes the basket from his shoulder. While he holds it by its edge, the priest puts his hand below it and raises it up and down and to all four directions32. He then reads: An Aramean sought to destroy my ancestor and he descended to Egypt...’ until he completes the entire passage.’הִגִּיעַ לְהַר הַבַּיִת - נוֹטֵל הַסַּל עַל כְּתֵפוֹ הוּא בְּעַצְמוֹ, וְאַפִלּוּ הָיָה מֶלֶךְ גָּדוֹל בְּיִשְׂרָאֵל, וְנִכְנָס עַד שֶׁמַּגִּיעַ לָעֲזָרָה, וְקוֹרֵא וְעוֹדֵהוּ הַסַּל עַל כְּתֵפוֹ "הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךָ כִּי בָאתִי אֶל הָאָרֶץ אֲשֶׁר נִשְׁבַּע ה'..." (דברים כו, ג). וּמוֹרִיד הַסַּל מֵעַל כְּתֵפוֹ וְאוֹחֵז בִּשְׂפָתָיו, וְהַכֹּהֵן מַנִּיחַ אֶת יָדָיו תַּחְתָּיו וּמֵנִיף, וְקוֹרֵא "אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה..." (דברים כו, ה) עַד שֶׁגּוֹמֵר.
He then places the first fruits at the side of the altar,33 at the southwest comer, on the south side of the altar. He then prostrates himself34 and departs.וּמַנִּיחוֹ בְּצַד הַמִּזְבֵּחַ בְּקֶרֶן דְּרוֹמִית מַעְרָבִית, בִּדְרוֹמָהּ שֶׁל קֶּרֶן, וְיִשְׁתַּחֲוֶה וְיֵצֵא.
What is the source which teaches that the first fruits must be raised up and down and to all four directions? The above prooftext states: ‘And the priest shall take the basket from your hand,’ including an obligation to raise the first fruits up and down and to all four directions.וּמִנַיִן שֶׁהַבִּכּוּרִים טְעוּנִין תְּנוּפָה? שֶׁנֶּאֱמַר "וְלָקַח הַכֹּהֵן הַטֶּנֶא מִיָּדֶךָ" (דברים כו, ד) - לְרַבּוֹת הַבִּכּוּרִים לִתְנוּפָה.
Just as the first fruits must be raised up and down and to all four directions, so to they require that a peace offering be brought with them and song accompany their offering, for with regard to them, ibid.:9 states: ‘And you shall rejoice in all the good.’ Now, with regard to the festivals, ibid. states: ‘And you shall rejoice on your festivals.’ An association is drawn between the two: Just as the happiness of the festivals is marked by peace offerings, so too, peace offerings are required here. Nevertheless, these offerings are not absolute requirements35.וּכְשֵׁם שֶׁטְּעוּנִין תְּנוּפָה, כָּךְ טְעוּנִין קָרְבַּן שְׁלָמִים וְשִׁיר, שֶׁנֶּאֱמַר בָּהֶן "וְשָׂמַחְתָּ בְכָל הַטּוֹב" (דברים כו, יא), וּלְהַלָּן הוּא אוֹמֵר בָּרְגָלִים "וְשָׂמַחְתָּ בְּחַגֶּךָ" (דברים טז, יד) - מַה שִׂמְחַת הֶחָג בִּשְׁלָמִים, אַף כָּאן בִּשְׁלָמִים. וְאֵין הַקָּרְבָּן מְעַכֵּב.
13When is a song pronounced over them? When they reach the Temple courtyard. The Levites would begin proclaiming36 : ‘I will exalt You God, for You have drawn me up...’ (Psalms 30:2).37יגוְאֵימָתַי קוֹרְאִין בְּשִּׁיר עֲלֵיהֶן? מְשֶׁיַּגִּיעַ לָעֲזָרָה הַלְּוִיִּים הָיוּ מַתְחִילִין וְקוֹרִין "אֲרוֹמִמְךָ ה' כִּי דִלִּיתָנִי" (תהילים ל, ב).
14When bringing the first fruits, it is necessary that one remain in Jerusalem overnight.ידהַבִּכּוּרִים טְעוּנִין לִינָה.
What is implied? When a person brought his first fruits to the Temple, made the declaration, and offered his peace offerings, he should not depart from Jerusalem that day to return home38. Instead, he should stay in Jerusalem overnight and return to his city on the following day, as Deuteronomy 16:7 states: ‘And you shall turn back in the morning and return to your tent.’ That verse 39 teaches a general principle: All occasions when you turn from the Temple when you visit it should only be in the morning40.כֵּיצַד? הֵבִיא בִּכּוּרָיו לַמִּקְדָּשׁ, וְקָרָא וְהִקְרִיב שְׁלָמָיו - לֹא יֵצֵא בְּאוֹתוֹ הַיּוֹם מִירוּשָׁלַיִם לַחְזֹר לִמְקוֹמוֹ, אֶלָא יָלִין שָׁם וְיַחְזֹר לְמָחָר לְעִירוֹ, שֶׁנֶּאֱמַר "וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ" (דברים טז, ז) - כָּל פּוֹנוֹת שֶׁאַתָּה פּוֹנֶה מִן הַמִּקְדָּשׁ כְּשֶׁתָּבוֹא לוֹ, לֹא יִהְיוּ אֶלָא בַּבֹּקֶר.
Thus the first fruits require seven factors: a) that they be brought to Jerusalem, b) in a container, c) that the declaration be recited, d) that they be accompanied by a peace offering, e) and song, f) that they be raised up and down and to all four directions, and g) that the person stay overnight in Jerusalem.נִמְצֵאתָ אוֹמֵר, שֶׁהַבִּכּוּרִים טְעוּנִין שִׁבְעָה דְּבָרִים: הֲבָאַת מָקוֹם, וּכְּלִי, וּקְרִיאָה, וְקָרְבָּן, וְשִׁיר, וּתְנוּפָה, וְלִינָה שָׁם בִּירוּשָׁלַיִם.
Footnotes
1.
The priests were divided into 24 watches. Each one would serve in the Temple for a week at a time.
2.
See Hilchot Ma ‘aseh Korbanot IO: 15.
3.
Hilchot Terumah 15:20, Chapter 2, above, et al.
4.
I.e., within Jerusalem or outside the city.
5.
It is forbidden to partake of the first fruits in all situations. One does not, however, become liable for this severe penalty unless they first entered the holy city. The rationale is that since a priest may not partake of them until they are brought to Jerusalem, the prohibition against a non-priest partaking of them does not apply until then.
6.
The Aruch LeNer states that there is a difference of opinion among the Rabbis if this law applies when the produce is carried in a single container or only when it is carried in two containers.
7.
I.e., in cities outside of Jerusalem.
8.
Sefer HaMitzvot (negative commandment 149) and Sefer HaChinuch (mitzvah 449) include this commandment among the 613 mitzvot of the Torah.
9.
Sefer HaMitzvot (negative commandment 149) and Sefer HaChinuch (mitzvah 449) include this commandment among the 613 mitzvot of the Torah.
10.
Nevertheless, as indicated by the following halachah, the person bringing the first fruits need not make the declaration for them to be permitted.
11.
I.e., this is included in the same negative commandment.
12.
I.e., Jerusalem, the place where they may be eaten.
13.
See the following halachah.
14.
See Hilchot Ma’aser Sheni 3:1.
15.
Although a priest is not allowed to partake of impure terumah, such a transgression is not punishable by lashes. It· is only a prohibition that results from a positive
commandment (Hilchot Terumah 7:3).
16.
Aninut refers to the state of severe mourning experienced on the day of the death of one's relative. See Hilchot Ma'aser Sheni 3:6.
17.
From this phrase, it is derived (Halachah 13) that it is necessary to bring peace offerings together with the first fruits. However, the two teachings are not exclusive.
18.
Since the prohibition is not stated as a negative commandment in the Torah, one is not liable for lashes as prescribed by Scriptural Law. The Radbazand others question this ruling, because, as Yevamot 73b teaches, an association is established between the first fruits and the second tithe. Hence just as one is liable for lashes for partaking of the second tithe in a state of acute mourning, so too, one should be liable for partaking of the first fruits.
19.
This order is prescribed by the 2:8. The commentaries explain that the rationale for this order is that the produce that is most perishable is placed on top and that which is preserved best on bottom.
20.
Bikkurim 3:8 relates that the rich would bring their first fruits in gold and silver containers, while the poor would bring them in wicker baskets. The rich would thus be allowed to keep their containers, while the poor would have to give them to the priests. The rationale is that the metal containers are significant and thus cannot be considered to be ancillary to the fruits. Hence they must be returned to their owners. The wicker baskets, by contrast, are not significant and thus are considered to be ancillary to the fruits. Therefore they may be kept by the priests. In this regard, Bava Kama 91 b states, “Poverty pursues the poor,” i.e., because they were too poor to afford expensive containers, they were required to forfeit even their simple baskets.
21.
Since the first fruits themselves are not given to the priests (see Chapter 4, Halachah 10), they do not acquire the containers either.
22.
They were not placed on the baskets themselves, lest they soil the fruit [the Rambam’s Commentary to the Mishnah (Bikkurim 3:5)].
23.
For fowl that were given as a free-will offering were sacrificed only as burnt offerings.
24.
The Ra’avad offers a different interpretation of the above mishnah, · explaining that only the first fruits were given to the. priests, the fowl would be offered as burnt offerings. The Radbaz and the Kessef Mishneh support the Rambam’s interpretation. Ne. vertheless, Rashi (Menachot 58a) and Rav Ovadiah of Bartenura follow the Ra’avad’s understanding.
25.
Sefer HaMitzvot (positive comm;mdment 132) and Sefer HaChinuch (mitzvah 606) include this commandment among the 613 mitzvot of the Torah.
26.
Sotah 32a understands this phrase as indicating that the passage should be recited exactly as it is written in the Torah.
27.
I.e., the fact that they did not know the Holy Tongue would be an embarrassment for them. In his Commentary to the Mishnah (Bikkurim 3:7), the Rambam explains that this practice was instituted in the early portion of the Second Temple era when many of those who returned to Zion did not know the Holy Tongue, as indicated by Nechemiah 13:24.
28.
In his Commentary to the Mishnah (loc. cit.), the Rambam explains that there is a support for this in the Biblical verse cited above: “And you shall respond and say.” Anita, translated as “respond,” has the connotation of repeating what someone else says.
29.
As stated in Chapter 2, Halachah 21, a person should not send his first fruits to Jerusalem via an agent and if he does so, he may not make the declaration (Chapter 4, Halachah 8). Nevertheless, if he himself is bringing them, he may lighten his burden by having another person carry them. All of this applies before he reaches the Temple Mount At that point, he must carry them himself.
30.
The Mishnah (Bikkurim 3 :4) cites as an example, the conduct of King Aggripas.
31.
In his Commentary to the Mishnah (loc. cit.), the Rambam states that the Torah explicitly requires the person to bring the first fruits to the priest by hand.
32.
This practice, referred to as tenufah, is required when bringing the peace offerings and other sacrifices.
33.
The side which is before the entrance to the Sanctuary, for the first fruits must be placed down “before God” (Radbaz).
34.
As required by Deuteronomy 26: IO.
35.
After the fact, the first fruits are acceptable even if the sacrifices were not brought. The rationale is that the offering is not explicitly mentioned in the Biblical passage (Radbaz to Halachah 14). This concept also applies with regard to the song that should accompany them.
36.
See Chapter 4, Halachah 17.
37.
This psalm relates to the theme of thanksgiving, and was also recited over the thanksgiving offering (Sh ‘vuot 15b).
38.
The Radbaz and the Kessef Mishneh clarify that even if the person does not bring a sacrifice, he is still required to stay in Jerusalem overnight because of the first fruits.
39.
Which speaks about the pilgrimage festivals, not bringing first fruits.
40.
The commentaries question why, since, this is a general theme, the Rambam mentions it only here and not in other places.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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