Parshas Ki Savo: The First Fruits of Gratitude and the TYH Nation Movement

Transcript

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They call themselves Thank you Hashem, the movement TYH Nation.

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It's a famous, very popular unit of people, a new movement, that is a bunch of Jews joining together in the service and the performance of taking joy and thanking the Almighty for the blessings that he bestows upon the Jewish people.

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You've probably seen this movement, this famous blue and yellow T-Y-H thank you Hashem logo, plastered upon the chests of hooded sweatshirts of your fellow Jews.

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You've probably seen it on the back plastic bumper, bumper stickered magnetically Proclaiming that they are a part of this holy movement of TYH Nation, the Thank you Hashem group.

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It's a bandwagon and it's on the way to the promised land.

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I was never sure what to make of the movement, never knew why exactly it became a movement, but I'm here to tell you loud, audibly, to roar, that I'm jumping on the bandwagon of the T-Y-H movement.

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I'm all in on Thank you Hashem Nation.

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And let me tell you why.

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Parshas Kisovo contains in it one of the most incredible mitzvah da'oraisas known to mankind.

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It is truthfully actually two of the mitzvos number 606 and mitzvah number 91, all included in the first 10 psukum of our Parsha, parsha's Kisava.

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What is this mitzvah, you ask?

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It is the mitzvah of bikurim, first fruits.

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Surely you've heard of it.

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It's when a man, surely you've heard of it.

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It's when a man shall go down into his field and see the very first budding green, showing of all of his hard work and effort he seeded, plowed, organized all of these different services to get some parnasa, some food and now, finally, the very first fruits of his labor.

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Quite literally, this mitzvah is a tithe.

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It's also one of the 24 gifts that we're obligated to give to the Kohanim, and this service is so fantastic.

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Let me set the scene so you understand just how remarkable this iconic sight was.

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To simply marvel at the way that Bikurim works is that when a fellow would go down into his field, he would tie a little ribbon around that first fruit and then place it inside of this basket.

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And it wasn't any fruit, it was only the shivas, haminim, so it was the most special fruits and he came together, put it inside of either if he was from the middle class, more of a wicker basket from the high class, the affluent fellows, they would put it inside of a gold basket, each fruit having its own separate compartment.

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These are certain halachos codified for eternity by Maimonides All the barley, wheat, dates, figs, grapes all put into separate parts of this basket or its own basket, the whole basket, the whole santo batena.

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It should all be bursting and being crowned with grapes coming out of the top.

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And you're not allowed to travel up with this basket to its destination, which is the holy, holy plateau that is above Jerusalem, that Mount Moriah area where we have the holy domicile, the house of Hashem, the place that Hashem dwells with us, the holy base I made us.

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You're not allowed to travel with your holy bikurim by yourself.

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You must travel together with your entire community.

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It's to be an entire service, a procession, a Thanksgiving day parade.

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You have floats of Snoopy up above for those that get that reference.

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Everyone together on a 54-seated coach bus.

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There's supposed to be an ox in the front adorned with someone playing a flute.

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Everyone together, the more people, the more merrier and the more honor it brings to the king.

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The halacha is codified and medrash teaches that everyone together sings while the flute plays a specific and unique song.

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They sing, they sing Over and over, a song of a sense of David that I rejoiced when they said to me that we're going to the house of the lord over and over.

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We are going to the house of the lord.

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I rejoice when they told me that we're going to the house of the lord.

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So, over and over and over.

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Even if they lived in the outskirts of Qaisari or the outskirts of Tel Aviv, even though that's not in the biblically ordained part of Israel, but the farthest, most multi-day journey away from Jerusalem, and they need to travel with a bikurim, certain halachas, for those are given too.

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You're still supposed to make that trek with friends and family, and this whole event should go on.

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And still you sing the same song over and over, thousands of thousands of times, drilling it into your soul, a whole party, as you travel from town to town, making your way up, and you should ask what's with the bikur and the fruits?

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They're going to get stale.

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They will perish, not to be worried, though.

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You dry them dry them before, says the Holy Torah and you bring them up and you place them in this basket next to the Holy Mizbeach, the Holy Altar, and you give it as a gift to the Kohen.

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You should bring with this extra gifts for the Kohen, maybe a bird or two.

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And as soon as you cross over into the gates of Yerushalayim, the song changes for those that sit in the back of the bus and are finally waiting for the song to end and move on to the next song.

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Can we please hit fast forward?

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They get their wish and the tune changes to the very original Pesach Bez of this Tehillim, chapter 122 of Psalms.

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It moves on, they cross over into the gate and they say Our feet stood inside your gates, o Jerusalem.

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The Evanesra actually I made some quick research to this Pasek, to the significance.

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The Evanesra says Stand.

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It seems to give the drift to lean towards that.

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Standing while moving omdos means in a very stationary way, because it was so crowded, there was so much traffic on the way to Yerushalayim that omdos hayiraglenu, they were stuck in traffic, their feet in a standstill.

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That is bikurim.

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Along with this gift that you finally place in this beautiful basket, samta batena, place it down.

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And one last halacha, to make note of Lina, is required.

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Lina, the Hebrew word meaning you must stay over the night.

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You cannot skedaddle, you cannot hightail it out of Jerusalem and just quickly fulfill your obligation.

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But no, you need that whole experience.

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You got to stay over one more night, lina, and get the full experience in a nearby Airbnb in Jerusalem Bikurim, an incredible mitzvah.

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What is the point?

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What is the significance?

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What is it about?

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And you know, let's be quite deliberate here and let's assault the topic with five separate questions.

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Deliver a theme based on the great Torah of the great mirror mashkiach, the spiritual dean of yeshivas mir during the roaring 20s, rabbi Yerucham Levovitz, go about answering the five questions and tie it all together with a practical takeaway that we should commit to going forward, especially at this month of Elul for the upcoming year.

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I hope we haven't bitten off too much, but let's give it our best shot and we don't need to imagine, as we begin to answer this, what Bikurim is about, before we assault it with questions, that the immediate takeaway and what floats to mind is Bikurim is all about taking your first fruits and having gratitude to Hashem.

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Thank you, hashem.

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Here is like business owners do.

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They place the first dollar on the wall.

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That's bikurim.

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You see George Washington's face plastered upon the cleaners.

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That's because that was their first dollar they made.

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This is our bikurim, they got it from us and Rashi makes note of that.

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Says Rashi, when you bring the Bikurim, why are you doing this?

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Quote She'eincha kafuy tova, to declare that you are not an ingrate, you are not ungrateful, but rather you recognize where all of the goodness comes from.

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That is Bikurim, the fundamental principle that goodness comes from somewhere, and gratitude must be bestowed to that source of goodness, of goodness.

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And God forbid should one ever fall, lapse into the coma of ungrateful, of self-centered, and fail to properly voice and declare his gratitude.

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There is no greater evil than that.

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That is Bikurim.

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And so here let's pepper a salt and declare war upon this topic, before we piece it back together with question number one of five questions on the topic of Bikurim.

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After this whole fanfare that we've described and hopefully you can picture, described and hopefully you can picture, it is interesting to note that after all that has gone on Of the traveling up to Eretz, yisrael, all the importance given to the actual fruit, that when you finally get there and you have this declaration, the Torah says he gadati hayim.

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I profess, I declare.

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The Torah says he should open his mouth, this congregant who has gotten off his coach bus and placed the basket down, but on Niso ve'omarta, he must declare and say this whole following composition of psukkim, about how you came to be in this position and why you are so grateful.

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And question number one is isn't it clear from this spectacle that it's obvious why we're here?

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I need to open my mouth and say something to the Kohen.

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The Kohen knows why I'm here.

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Everyone has traveled together.

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There was an emissary, even, according to Halacha, that was sent ahead of the coach bus, the Macher, who would travel in and say by the way, there's a group coming up to bring Bikurim.

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Why does it need to be audible?

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Why does there need to be the opening up and audibly declaring your gratitude?

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Question number two when the person finally arrives at the Beis Hamikdash and needs to fulfill his next mitzvah, part two of the mitzvah of Bikurim, he must declare a special declaration, a constitution of thanks, to which he says the words should sound familiar.

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He goes into the entire backstory of the Jewish people.

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He says, over that famous paragraph that comes from the Haggadah, or that the Haggadah takes from the Torah, from his announcement and declaration of Bikurim, and they oppressed us and eventually God took us out with an outstretched hand and it was miraculous.

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It's very interesting to note that the Torah here, unlike everywhere else, writes the text of what he is to say All the Pesukim, six, seven Pesukim.

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And the Torah does not waste words, does not mince words.

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It does not waste words and every other time that we're commanded to say something, we get maybe a hint to it, a one letter.

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The Torah doesn't then go and say and you should say, you should say Yeru.

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It doesn't say any of that.

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It is there, set forth, and now the men of the Great Assembly tell us what's the text we're supposed to say.

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But here the Torah, line by line, tells us what is the script to this song of gratitude.

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Question number three this specific song, unlike all other prayers, cannot be said in any other language.

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It must be in Hebrew.

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Why is God so specific in how this passage must be read, as opposed to all the other ones?

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That if you understand Aramaic better, just like Kaddish, it's in Aramaic.

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Then that's the choice, lashon.

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If that's what makes sense to you, it works.

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But it doesn't work here.

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Bikurim must be on Lashon HaKodesh.

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The next question.

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It is incredibly puzzling that one of the very first Midrashim in all of Torah says the following Bereshiz Bar Elokim in the very beginning.

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God says the following Beratius bar Elohim in the very beginning God created the world, says.

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The Medrash beratius in the beginning is alluding to some very important reasons why God created the world Because God created it for things that are called racist.

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What is called racist?

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The first, the Jewish people, are called racist.

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The Medrash cites the source we are the racist.

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We are first.

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So the Torah, the world all created for the Jewish people.

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But what else?

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What is one of the lone entities that the world was created for?

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You guessed it the rachis, the gancha, the rachis bikuri ad mosecha, your very first fruits.

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The world was created, says the medrash rabba, parshas, brachis.

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The bik was created, says the Medrash Rabba.

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Parshas, brashas, the Bikurim are called Rashas, and the entire world was created for the sake of Israel, for the sake of Tyro, which in Mishle is called Rashas, and for the sake of Bikurim, and one of those three does not belong.

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So let me tell you, friends, what Bikurim is about, tell you why the world is created for the sake of Bikurim, why our job in the world is Bikurim and why I'm also jumping on the bandwagon of TYH, the Thank you Hashem Nation.

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And it all begins from the most important essay treatise of the great Nachmanides, the great Ramban, his very last essay of Parsha's Bo.

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It is required reading at least a hundred times.

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Word Vulva would say and the Ramban writes like this and it holds our answer.

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When a person will buy a mezuzah and he places it on his doorpost and he has in mind what is written inside of the mezuzah, he has now recognized the creation of the world and then he has the knowledge of Hashem and God is in charge of the world and his divine providence, v'gam ben Evua, the He'emen, and he believes in all parts of Torah.

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This is part of the Ramban's essay about why we do mitzvos which makes it required reading.

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But the way that we learn Rishonim and Yeshiva, and the way that I believe should be the way that anyone learns a Rishon, is to give tremendous gravity and weight to every single word of the Holy Rishonim.

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And right here, in this next line, the Ramban tells us something that the whole world hinges upon, something that the whole world hinges upon Milvad shehoida shechesed habore gadol ma'od al'oso ritzono.

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Not only that, you have given gratitude, shehoda, that you are thanking God for the kindness that he did, that he took us out of that slavery to freedom and to all the other good things that he merited, that we merited to get from Hashem.

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All of that, the hoda'ah to Hashem is all declared, it is all present when you do a mitzvah, when you buy one mezuzah and place it upon your door Mitzvos belief in God.

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Why do you do them?

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What stands as the linchpin and crux of all of Torah?

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And belief in Hashem.

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With a debt of gratitude to God, we perform the services that Hashem commands.

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Because the thanking of Hashem that we'd be dead without you, that we were in the belly of the iron crucible of Egypt, just a small family of people, that the boys were being thrown into the Nile, there was no hope left.

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But Hashem turned over the entire world for us and now we live on with a point to our lives and therefore God took us out and to do his mitzvos.

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Why, why, why?

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Why are we doing the mitzvos, says Hashem, says the Ramban, because we're indebted with a debt of gratitude.

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And how do we pay that back?

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How are we makir tov?

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How do we say thank you hashem?

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By doing the mitzvahs.

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Laramban continues.

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But one more line must be stated out loud and read inside vilafikach and therefore, because of this new understanding of why we do mitzvahs, which is because we are indebted with the debt of gratitude to Hashem, to be makir tov to Hashem.

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That's why it says in Pirkei Avos.

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That's why we are scrupulous about small mitzvos, putting your right shoe on first before the left, and showing away the mother bird, the easy ones.

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We are just as scrupulous with those as we are to any of the 10 commandments.

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Now, what is the understanding to that?

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But from the drift of the Ramban it's clear, because it is all paying back that same debt of gratitude that, hashem, we owe you our lives and this is what you ask of us.

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So each mitzvah is part of the paying back of the Hakara Satov.

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Hashem tells us.

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Torah tshuva depends on how you learn Ramban or Rashi.

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But let's just take the basic understanding that this thing called Torah is very close to you, your obligations in life.

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It is very near to you, says the Torah.

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Every word gold in your mouth, in your heart, to do it.

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And and this is a goldmine because there's multiple, multiple layers, some real, magical, mystical things going on, but there are layers.

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There's a whole world of in your mouth, a whole different world of service.

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That's in your heart.

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There are certain mitzvahs that are just in your heart and there's a whole different world of Torah that's actually in actions, easy to understand.

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That's actually in actions, easy to understand.

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But there's only one creature in the whole wide world that's able to serve God with b'ficha, with his mouth.

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Right at the beginning, we're told Unkelis he'd translate the pasuk when God created man.

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When God created man, he gave him a living spirit into our noses, into our nostrils, it says and man became a living, speaking soul.

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We are the only creatures created by God that can bestow and express their gratitude with their mouths.

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We are the only ones that can declare our Hakaras, hatov Bikurim, which is the mitzvah of not falling back into the haphazard, lackadaisical approach to life, of accepting everything as coming your way and taking life for granted, but rather expressing your gratitude.

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That must be the Anissa, the Amarta.

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It must be done the human way.

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It must be done the way that all the fanfare cannot even suffice, because the human has the opportunity to repay with his mouth, with his living, breathing, speaking, audibly soul, his debt of gratitude to Hashem.

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It isn't the slightest wonder why the Torah goes into such detail about what the expression is that we asked why here do we get the whole parasha?

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It's obvious.

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This is the main point of why man was created To be able to be to thank you, hashem is the essence of everything, every single jot and tittle needs to be masterfully declared.

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Of course Bikurim needs to be said in Hebrew.

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Of course it needs to be done the best possible, most luxurious type of declaration of only in Lashonot Kodesh and nothing else will suffice.

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Hakaras Hatov is why everything is here.

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But the hardest question to answer is why does Bikurim find itself to be the basis of the Haggadah?

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We're all sitting around the table giving over the Masorah, the tradition that God took us out of Egypt, and it is a twin uttering of the man standing with a wicker basket in his hands, altar side, when he brings his first fruits up.

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What's the sheiches?

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What's the connection?

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And people say well, pesach, it's all about Emunah, bikurim, it's not about Emunah.

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But again, this answer it's things like a song.

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Because of this Ramban, because even Emunah, even Emunah, on the night of Pesach.

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Emunah is also based, says Rabbi Yeruchim, on Hakaras HaTov, because it was personal that we receive something that's my Hashem and I love him because he saved my life.

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And Muna itself is also.

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The whole Pesach night is based on Bikurim, on Hakaras HaTov.

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The Mesorah that we give over to our children is a rami oyved avi, but God saved us.

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So, children and grandchildren, you have to be and feel so lucky that you were saved and let us come together and sing thank you, hashem, got to do it audibly.

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And on Seder night there are many halachos, all about how to give over the story properly.

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It has to be the Gemara Pesachim.

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I believe it's 116.

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Kofta Zion Pesachim, you have to start with the Ginos, start with the bad and end with the good.

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All these different parts to the telling of the story of Higatatel Levincha.

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It's hard to imagine why it all needs to be done if it's just about solidifying faith in the children's hearts.

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But again, once we keep in mind that we are saying thank you, hashem, and there are certain laws of how to give proper thanks and that is by beginning with how bad things were before someone came, something came, an entity came and made things better.

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That is part of the thank you.

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It is Megalit reveals and deepens the Hakara Satov, the gratitude that we feel.

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It's truly a law in Hakara Satov.

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When you say thank you, you have to go back to the beginning.

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Rabbi Rahim says you want to give someone a proper thank you?

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Well then, you are able to fully, audibly declare this.

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You must be doing it out loud when someone does something for you, even as small as opening up of the door for you.

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As you walk into the office, you turn around and you have given me something.

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Thank you for giving this to me.

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You have made my life better and I am forever indebted to you.

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You go back to the beginning.

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Rabbi Recham points out that the Hakara Satov should be that.

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It's remarkable that in saying thank you to Hashem, you must begin all the way back with Laban.

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You must begin to where things were so bad.

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It sounds like in Halachos of Hakara Satov.

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You should turn to your friend and say, oh, I was having such a bad day and before this you don't even know what happened.

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But because you did this, you have now changed my life.

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It's all part of the building up of the thank you.

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Just look at the bracha of no delacha when we say thank you to Hashem.

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Thank you to Hashem for this piece of bread that I hold in my hand.

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It's a kazay, it's a vachalta, it's a vissavata, it's a vayrachta.

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But listen to how far you go back.

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You tell the story of thank you in the same way that God thank you for this bread.

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But not only this, but it started with so much pain.

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I used to be a slave in Egypt and now it all led to this bread.

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It's all building up of just how much we have received from Hashem, our thankfulness, our appreciativeness.

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Bikurim is a mitzvah of audibly declaring in Hebrew thank you, hashem.

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Everything is from you.

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As you keep this in mind throughout the whole reading of Bikurim, every line.

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They're all laws of thankfulness, of gratitude, of intense, heartfelt appreciation.

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The Pasuk says you must rejoice Because when you show happiness in the presents that you've got from grandma on Hanukkah night and you play with them right away and you don't just say thank you and put them down and run and do something else, but instead you stay and put a smile on your face, even though you weren't interested in those bunny slippers that's part of the Hakara Satov because you are avowing your debt of gratitude in a distinct, deliberate and definable way.

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That is bikurim, that is the haggadah, that is rations.

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That is why the three most important things and why the world was created, for Torah, for the Jewish people and for Bikurim Because Torah we study and we can know Jewish people were brought into existence.

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We've done that check and check, we're trying on the Torah.

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But Bikurim is that last part of the three-legged table, the very sturdy three-legged table that you recognize and you give gratitude and you perform all the mitzvot because you are so thankful for everything Hashem gives you A practical takeaway.

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What I hope and would like to begin to start doing and I hope you'll join in this commitment with me is to do the no delacha out loud in benching.

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It's possible that the anisa va'amarta, the haramas kol, the ficha u'bil'vavcha lasoso, that level of gratitude that only we as humans can do, should be done in benching.

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Bench out loud, bench out loud to show your part of the thank you Hashem nation.

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If you can do the whole benching, all the better, but at least that you gave me this bread, you have given me lungs out loud, audibly, that a mere tip of the cap will never suffice.

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Bikurim is about heeding the call to recognize the good that Hashem constantly does for us.

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When someone else does something good, you recognize it and you bring it out.

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Every part of the Bikurim is to bring out in a unique way of Hakara Satov, in the most incredible way that is far from lackluster.

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A mere Shekoyach will never suffice.

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We should eradicate it from our dictionaries.

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Bench out loud with me, declare thank you, hashem.

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Audibly and discernibly, with deep gratefulness, that you are She'incha kafo'i tova.

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You are not an angry and discernibly, with deep gratefulness that you are she'incha kafo'i tova.

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You are not an ingrate and do the mitzvos Because you just can't stop saying thank you, hashem.

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That everything my freedom, my life, my lungs, my eyes, my kids, my family, everything it's all from you, hashem.

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So thank you, hashem.

Parshas Ki Savo: The First Fruits of Gratitude and the TYH Nation Movement

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