The Bikkurim Festival at Agricultural Settlements in the Early Zionist Period #1

In 5684 (1924), the kibbutzim in the Jezreel Valley celebrated what they called the Bikkurim Festival. They placed a different, new emphasis on Shavuot—in place of the traditional holiday celebrated throughout the generations with a focus on the giving of the Torah, Torah learning throughout the night, and, of course, eating dairy foods and cheesecake. The farmers saw their agricultural work in the Land of Israel as imbued with deep historical significance, viewing it as a renewal of the bond between the Jewish people and their land following the long years of exile. This ceremony was very symbolic, focusing on the values of the agricultural settlements of the time—values that greatly differed and even flew in the face of traditional Jewish values. Over the years, many additional kibbutzim and moshavim joined in the celebration of this festival.

Such festivals took place on Shavuot itself or on the Shabbat preceding Shavuot (their day off) and received the enthusiastic support of national institutions, the Zionist Administrations, and JNF-KKL. Rabbis began to relate to these festivities in 5687 (1927), the third year of their existence, due to their public nature and the advertisements of the festivities. The main focus of these rabbis was the desecration of Shabbat and Shavuot in the Jewish people’s national homeland, sanctioned by its national institutions. Chief Rabbis Yaakov Meir and Avraham Yitzchak Kook, as well as other rabbis, tried to persuade the celebrants to hold their festivities on weekdays preceding or following Shavuot, with partial success.

Additional halachic problems with the ceremony

Besides the desecration of Shabbat and Shavuot, related questions arose with respect to the content of the ceremony, namely the consecration of the bikkurim, the first fruits. If the festival is specifically called the Bikkurim Festival” and involves placing fruits from the seven species in baskets and calling the fruit bikkurim,” does this constitute consecrating the fruit as bikkurim (is this a prohibition when not performed correctly)? Furthermore, once designated as bikkurim, are these fruits now forbidden for eating and benefit, as were bikkurim in Temple times?

In 5687, Rabbi Kook wrote a detailed responsum on this topic (Mishpat Kohen 57). More next week.