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Why does a Midrash connect Moshe's institution of three daily prayers specifically to the mitzvah (מצוה) of Bikkurim, rather than to sacrifices? The shiur develops the insight that Bikkurim represents pure recognition of divine ownership - not giving God a gift, but acknowledging He is taking back what was always His. This fundamental perspective, learned through the Egyptian exile, becomes the foundation for genuine prayer, peace in the land, and human happiness.
This profound shiur examines the mitzvah (מצוה) of Bikkurim (first fruits) as presented in Parshas Ki Savo, revealing layers of meaning that connect to fundamental concepts of divine ownership, prayer, and human happiness. The discussion begins with a Midrash stating that Moshe instituted three daily prayers as a replacement for Bikkurim when he foresaw the destruction of the Beis Hamikdash. This raises the question: why specifically Bikkurim, rather than sacrifices, as the basis for prayer? Rav Zweig explains that Bikkurim represents a unique form of recognition (hakarat hatov) - not merely giving something to God, but recognizing that everything already belongs to Him. Unlike other mitzvos where we give gifts or offerings, in Bikkurim the Kohen takes the basket from us, symbolizing that God is simply taking back what is rightfully His. This is followed by hishtachavaya (prostration), representing total self-surrender.
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Why does the Midrash connect Pharaoh's expulsion of the Jews to the mitzvah of shiluach hakan? The shiur develops a chiddush that Pharaoh's sin wasn't only drowning the children, but the insensitivity of expelling the parents afterward. The deeper analysis reveals that Pharaoh may have valued the Jews greatly and wanted to control them—making his expulsion an act of tremendous cruelty, not liberation.
Why does Moshe respond to the splitting of the sea with shirah rather than praise or thanksgiving? Rashi's use of "al libo" reveals that shirah is an emotional expression—a response of love to love. When Hashem shows personal care, the only adequate response is "I love You too," not mere gratitude or praise, and this principle applies to all relationships.
Parshas Ki Savo, Devarim 26:1-11
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