Fresh and Dried Fruits

The mitzvah of bringing first-fruits (bikkurim) to the Temple, the spiritual focal point of the Jewish people, contains tremendous significance for our own service of God. The bikkurim offering indicates how each person can connect his private activities — the fruits of his labors — to the nation's holiest aspirations.

The Mishnah in Bikkurim (3:3) explains how the first-fruits were brought to the Temple:

"Those close to Jerusalem would bring fresh figs and grapes, but those further away would bring dried figs and raisins."

The Mishnah describes two circumstances, those living close and those living far. Those near to Jerusalem could bring fresh fruits, while those living further away had to be content with dried fruit that could withstand the long journey.

Torah and Prophecy

These two situations, Rav Kook wrote, correspond to two spiritual paths that the Jewish people have taken throughout history. They are the paths of Torah and Prophecy, each with its unique advantages and benefits.

The path of Torah is paved through the development of the Oral Law, through the nation's efforts to project the application of Halachah to all aspects of life. The fruit of these legalistic labors, however, may appear dry. This is particularly true when this path is compared to the vitality of prophecy, which deals with divine wisdom and elevated matters, and is tightly bound to meditative prayer and the mystical teachings of the Torah.

When the Jewish people lived in the Land of Israel and were close to the divine light, their spiritual world centered primarily on the enlightenment of prophecy. We have been promised that the conduit of prophecy will return to us — and on an even higher level — providing a vitality of holiness that engages heart and soul with enlightening knowledge of God. When we will be able to safeguard over this gift, we will merit it once more — when we are back in our land, near to God's house and secure from the confused ideas and misleading opinions of the nations.

However, when we were distanced from our beloved homeland and burdened under the yoke of bitter exile, it became necessary for us to follow a second path — a path capable of retaining its special character, despite exile and dispersion. This is the path of Torah, as the Sages wrote: "From the day the Temple was destroyed, the Holy One has only the four cubits of Halachah in His world" (Berachot 8a). The legal system of Halachah may appear to be dry and barren; but like the dried fruits of bikkurim, it retains hidden reserves of spiritual life and vitality. It is this path of Torah that has maintained the Jewish people throughout the challenges of a long and difficult exile.

Complementary Paths

When did the switch between prophecy and Torah take place? This happened during the Second Temple period, when prophecy ceased. In preparation for the long exile that would follow, those spiritual forces of the nation that had previously focused on the lights of prophecy now concentrated their talents on the discipline of Halachah, developing and refining the focus of Torah. These efforts enabled the Jewish people to survive as a separate nation in foreign lands, distinguished by a precise Halachic lifestyle.

These two paths are reflected in the paradigm of the bikkurim offerings. Those close to the spiritual center prefer the delicious fresh fruits. However, the gifts from those living far away — dried figs and raisins that may appear to be shriveled and lifeless, but have the advantage of retaining their flavor despite the long journey — are also valued and beloved. In the treasury of the nation, the paths of Torah and prophecy are joined; together they provide enduring strength and exquisite vitality for the nation's special service of God.

(Adapted from Ein Eyah vol. II p. 412)

Copyright © 2006 by Chanan Morrison