The Scientific Revolution, Genesis and Jewish Mysticism
The Midrash suggests a surprising reason for the creation of the world: The world was created in the merit of bikkurim (the first-fruit offerings), as it is written, “Bereishis — for the first and foremost thing — God created Heaven and earth.” The word “first” can refer only to bikkurim, as it is written, “The choicest first fruits of your land [shall you bring to the House of Hashem your God].”1,2
What is the unique significance of bikkurim, the first fruits, that more than any other of the 613 mitzvot, the Midrash understood it to be the very reason for creation?
Each mitzvah has its own special segulah, spiritual energy, and its own nurturing influence on human character, which helps us become finer, kinder people.3 The influence of bikkurim in particular is to develop the character trait of gratitude, perhaps the most crucial of all traits, without which we cannot possibly hope to develop a healthy relationship with our Creator or with our fellow man.
When a Jew would offer bikkurim in the Holy Temple, he would recall all the kindness God has done for him personally, and for his ancestors before him:
“Then you shall call out and say before Hashem, your God, ‘An Aramean tried to destroy my forefather. He descended to Egypt and sojourned there, few in number, and there he became a nation — great, strong, and numerous. The Egyptians mistreated us and afflicted us, and placed hard work upon us. Then we cried out to Hashem, the God of our forefathers, and Hashem heard our voice and saw our affliction, our travail, and our oppression. Hashem took us out of Egypt with a strong hand and with an outstretched arm, with great awesomeness, and with signs and with wonders. He brought us to this place, and He gave us this Land, a Land flowing with milk and honey. And now, behold! I have brought the first fruit of the ground that You have given me, O Hashem!’ And you shall lay it before Hashem, your God, and you shall prostrate yourself before Hashem, your God. And you shall rejoice with all the goodness that Hashem your God has given you and your household — you and the Levi and the proselyte who is in your midst.”4
Although a Jew must work to perfect all the traits of his character, the trait of gratitude is the very purpose of creation. Hence the paramount importance of bikkurim, which nurtures this trait. The Ramban writes: The purpose of all the mitzvot is to express our faith in our God and thank Him for having created us. This is the very purpose of creation, since there is no other fathomable reason for primordial creation, nor any desire that Hashem may have from His lower worlds, but that man should recognize and thank his God Who created him.5
The Targum Yonasan interprets the verse, “Yehudah, your brothers will acknowledge you,”6 to mean that all Jews will be called “Yehudim” in his honor. The significance of this name was first expressed by Yehudah’s mother, Leah, when she chose it: “She said, ‘This time, I shall thank (odeh) Hashem,’ and she named him Yehudah.”7
Our title of “Yehudim” highlights the essence of our collective identity, and our purpose as the Chosen Nation, which is to recognize God's involvement in our lives, and to thank Him for His never-ending kindness.
Gratitude is the foundation of any healthy relationship between husband and wife, between neighbors, or between friends. It teaches a person to be humble and respectful to those around him, in recognition of how much he owes them. It enables him to be happy with his portion, and content to be surrounded by people who do so much for his benefit. It nurtures in his heart a sense of love for mankind, and a peaceful contentment with all the good things in life that might otherwise have been overlooked.
In contrast, those who are not grateful for the gifts they receive are perpetually bitter about everything they lack, and are at odds with their relatives and friends, whom they resent for denying them the honor or favors they think they deserve.
Gratitude is also the foundation of our relationship with God. In the admonitions of Parashas Haazinu, Moses scolded the Children of Israel by saying: “Is it to Hashem that you do this, O vile (naval) and unwise people?”8
The Ramban comments that the Hebrew word “naval” refers to those who ungratefully repay kindness with injury. Accordingly, this admonition is not so much for the sins themselves, but for the failure to recognize God's kindness and to conduct our lives accordingly. Since God rewards on a scale five hundred times greater than that with which He punishes,9 we can only imagine the great reward that awaits those who appreciate His kindness, and who devote themselves to His service with joy and gratitude. It is thus quite clear why bikkurim and the attribute of gratitude that this mitzvah engenders are indeed the very purpose of creation and the reason for the Jewish People's existence.
