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| - In Ancient Israel, the first-fruits (Hebrew: בכורים Bikkurim, /bɪˌkuːˈriːm, bɪˈkʊərɪm/) were a type of offering that were akin to, but distinct from, terumah gedolah. While terumah gedolah was an agricultural tithe, the First-fruits, discussed in the Bikkurim tractate of the Talmud, were a sacrificial gift brought up to the altar (Bikkurim 3:12). The major obligation to bring First Fruits (henceforth Bikkurim) to the Temple began at the festival of Shavuot and continued until the festival of Sukkot (Bikkurim 1:6). This tithe was limited to the traditional seven agricultural products (wheat, barley, grapes in the form of wine, figs, pomegranates, olives in the form of oil, and dates) grown in the Land of Israel. This tithe, and the associated festival of Shavuot, is legislated by the Torah. (en)
- Les bikkourim (hébreu : ביכורים prémices) sont les premiers fruits de la récolte annuelle. Prélevés sur les « sept espèces par lesquelles [la terre d’]Israël a été bénie », ils étaient apportés à Jérusalem aux prêtres du Temple à partir de la fête de Chavouot.
* Portail de la culture juive et du judaïsme
* Portail de l’agriculture et l’agronomie (fr)
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| has abstract
| - In Ancient Israel, the first-fruits (Hebrew: בכורים Bikkurim, /bɪˌkuːˈriːm, bɪˈkʊərɪm/) were a type of offering that were akin to, but distinct from, terumah gedolah. While terumah gedolah was an agricultural tithe, the First-fruits, discussed in the Bikkurim tractate of the Talmud, were a sacrificial gift brought up to the altar (Bikkurim 3:12). The major obligation to bring First Fruits (henceforth Bikkurim) to the Temple began at the festival of Shavuot and continued until the festival of Sukkot (Bikkurim 1:6). This tithe was limited to the traditional seven agricultural products (wheat, barley, grapes in the form of wine, figs, pomegranates, olives in the form of oil, and dates) grown in the Land of Israel. This tithe, and the associated festival of Shavuot, is legislated by the Torah. Textual critics speculate that these regulations were imposed long after the offerings and festival had developed. By the time of classical antiquity, extensive regulations regarding Bikkurim were recorded in the classical rabbinical literature. According to Jewish law, the corners of fields, wild areas, left-overs after harvesting (gleanings), and unowned crops were not subjected to (and could not be used as) the tithe of First Fruits (they were intended to be left as charity for the poor, and other mendicants); plants from outside Israel were also prohibited from inclusion in the tithe, as was anything belonging to non-Jews. The rules also specify that each type of product had to be individually tithed, even if the numbers were balanced so that there was no difference in amount between this situation and using just some types of First Fruit as the tithe, and retaining others in their entirety. Fruit which was allocated to the tithe could not be swapped for fruit which wasn't, to the extent that wine couldn't be swapped for vinegar, and olive oil couldn't be replaced by olives; furthermore, fruits were not allowed to be individually divided if only part went to the tithe (small whole pomegranates had to be used rather than sections from a large pomegranate, for example). The separation of tithed produce from untithed produce was also subject to regulation. The individual(s) separating one from the other had to be ritually clean, and had to include the best produce in the tithe if a kohen (priest) lived nearby. During the act of separation, the produce was not permitted to be counted out to determine which fell under the tithe, nor to be weighed for that purpose, nor to be measured for the same reason, but instead the proportion that was to become the tithe had to be guessed at. In certain situations, such as when tithed produce became mixed with non-tithed produce (or there was uncertainty as to whether it had), the tithed produce had to be destroyed. Anyone who made mistakes in the separation of tithed produce, and anyone who consumed any of the tithe, was required to pay compensation as a guilt offering. The pilgrims that brought the Bikkurim to the Temple were obligated to recite a declaration, also known as the Avowal, set forth in Deuteronomy 26:3-10 (cf. Mishnah, Bikkurim 3:6). Native-born Israelites and proselytes would bring the Bikkurim and would say the Avowal, but women who brought the Bikkurim were not permitted to say the Avowal, since they were unable to claim inheritance in the Land bequeathed unto the tribes by their male lineage. This Avowal was incorporated into a beautiful and grand festive celebration with a procession of pilgrims marching up to Jerusalem and then the Temple with gold, silver or willow baskets to which live doves were tied. (Bikkurim 3:3,5 and 8). The pilgrims were led by flutists to the city of Jerusalem where they were greeted by dignitaries (Bikkurim 3:3). The procession would then resume with the flutist in lead until the Temple Mount where the Levites would break out in song (Bikkurim 3:4). The doves were given as sacrificial offerings and the declaration would be made before a priest while the basket was still on the pilgrim's shoulder (Bikkurim 3:5-6). After the basket was presented to the priest, it was placed by the Altar and the pilgrim would bow and leave (Bikkurim 3:6). A prerequisite for bringing the Bikkurim is that the person who brings them is the legal property owner of the land on which the fruits were grown, for which reason, share-croppers and usurping occupants were not permitted to bring them. (en)
- Les bikkourim (hébreu : ביכורים prémices) sont les premiers fruits de la récolte annuelle. Prélevés sur les « sept espèces par lesquelles [la terre d’]Israël a été bénie », ils étaient apportés à Jérusalem aux prêtres du Temple à partir de la fête de Chavouot. L’offrande des bikkourim ne pouvant plus être réalisée en l’absence de Temple, elle ne donne plus lieu, jusqu’au XXe siècle, qu’à de vagues réminiscences comme la coutume de fleurir les foyers et la synagogue lors de la fête. Le mouvement pionnier du kibboutz, y voyant l’un des symboles les plus forts de la renaissance de la terre et de la Terre d’Israël, en fait la manifestation principale de Chavouot. Bien qu’elle tende à tomber en désuétude aujourd’hui, cette cérémonie des bikkourim a marqué la culture israélienne.
* Portail de la culture juive et du judaïsme
* Portail de l’agriculture et l’agronomie (fr)
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