The Talmud in the beginning of Yevamos tells us  that even according to all opinions in the Talmud, it is legitimate, in regard to the book of Devorim, to expound halochos based on the juxtaposition of different laws to each other in the text of the Torah. Many commentators have gone the further step of deriving more homiletic - type messages from such juxtapositions. In this week's parsha, some commentators note the juxtaposition of the mitzvoh of bikkurim to the last mitzvos in parshas Ki Seitzei, those of remembering what Amaleik did to us when we came out of Egypt, in order to arouse us to action and wipe out that nation. Ibn Ezra writes that in connection with the mitzvos of remembering and wiping Amaleik in order to wipe it out, the Torah says, " And it shall be that when the Lord, your God, gives you rest from all your enemies all around, in the land that the Lord, your God, gives you as an inheritance to take possession of it, you shall wipe out the remembrance of Amaleik from under the heaven - you shall not forget" (Devorim 25: 19). In contrast to this requirement of resting from all our enemies, which is a prerequisite for waging battle against Amaleik, the Torah then tells us that the mitzvoh of bikkurim requires only that we enter the land, inherit it and take possession of it. In practical terms, this means that the mitzvoh was operative after the seven initial years of conquering the land and an additional seven years of dividing the captured sections among the various tribes. The Chizkuni takes a similar approach to the juxtaposition, but expands the contrast to include many of the mitzvos that follow in parshas KiSavo, as well. Rabbeinu Ya'akov ben Asher, in his commentary Ba'al HaTurim, reaches a somewhat different conclusion from the juxtaposition of these mitzvos. He says that the mitzvoh of bikkurim is dependent on the nation entering Eretz Yisroel, and Amaleik sought to prevent them from entering. For this reason, he adds, the farmer who brings his first fruits to the Temple recites the section of 'Arami oveid avi,' because it refers to Lavan, the Aramean who sought to destroy Ya'akov, our father, by trying to prevent him from returning to Eretz Yisroel with his family, just as Amaleik later tried to do to the entire nation.

While the approach of the Ba'al HaTurim is somewhat technical, focusing on the relation of the various mitzvos to the presence of the Jewish nation in Eretz Yisroel, other commentators make a more essential connection. They point out that just as Amaleik is referred to as 'reishis goyim' - the first among the nations' (Bamidbar 24:20) - so, too, bikkurim is referred to, in parshas Ki Savo, as 'reishis kol pri ha-adamah' - the first of every fruit of the ground (Devorim 26:2). Rav Moshe Shapiro, as presented in MiMa'amakim by his student, Rabbi Alexander Aryeh Mandelbaum, and somewhat differently in a taped address on this topic, notes this connection, and adds that the Jewish nation is also referred to as 'reishis,' in a verse in Yirmiyahu (2:3) - " Yisroel is holy to the Lord, the first fruits of His increase. The midrash, in fact, based on this verse, says that the world was created ' bereishis,' in the beginning, in the merit of Yisroel, which is called reishis, and in the merit of bikkurim, which are called reishis. The idea being expressed here, explains Rabbi Shapiro, is that God's presence in the world is hidden, and the Jewish people help make His presence discernable, by recognizing His hand at work behind the scenes. By expressing gratitude to God for the first fruits that they produce in Eretz Yisroel, they are acknowledging that it is God Who  created the world and is behind the workings of nature. Amaleik, on the other hand, denies that God created the world and works within it. The Torah says of Amaleik, 'Amaleik is the first of nations, and its end is destruction." Rabbi Shapiro explains that Amaleik considers itself the beginning and end of history, and, therefore, will, ultimately, be destroyed. Yisroel, however, by proclaiming that the true 'reishis' is God, constitutes a beginning that has a story that follows, the entire history of the universe, as orchestrated by God. Although Rabbi Shapiro does not say this, perhaps we can add that for this reason, when the farmer brings his first fruits, his 'reishis,' to the Temple, he recapitulates the account of the exile and redemption of the Jewish nation, to emphasize that God is the true  'reishis,' the Creator and controller of the world.

Rav Ya'akov Moshe Charlop, in his Mei Marom to parshas Ki Savo (no. 47), also notes the connection between Amaleik as reishis, and bikkurim and Yisroel as reishis, but in a different way than does Rabbi Shapiro. Rabbi Chaim ben Attar points out in his commentary Ohr HaChaim that parshas Ki Savo begins with the words, "And it will be when you enter the land" (Devorim 26:1). The Hebrew word for the expression "and it will be" is 'vehaya,' and the Talmud teaches us that whenever the word 'vhaya' is used in Scripture, it implies a situation of simcha, of joy. What kind of joy is involved in this section of the Torah? Rav Charlop writes that true joy comes through a sense of renewal, of awareness that everything in the world is constantly being renewed by God, Who created it. Only the Jewish people, as God's nation, understands this, and only in Eretz Yisroel, which is under God's constant special providence, can it be truly recognized. The task of the Jewish nation is to teach this truth to all the nations of the world. Amaleik, on the other hand, denies God's creation of the world, and believes that everything is old, and run solely through the laws of nature. In order to promote its view of the world, Amaleik constantly tries to prevent Yisroel's from entering Eretz Yisroel. When the nation does enter, and merits the first fruits of their land, they bring them to the Temple in a joyous ceremony, as described at length in the third chapter of Mishneh Bikkurim. Because of the great joy involved in bringing the bikkurim, through the recognition of God's constant renewal of the universe, the Torah ends the section by saying, " And you shall rejoice with all the good that the Lord your God has given to you - you and the Levite and the convert who is in your midst" (Devorim 26:11). Rabbi Charlop's explanation of the connection between the end of Ki Seitzei and the beginning of Ki Savo thus incorporates both the approach of the Ba'al HaTurim, who points to the element of Eretz Yisroel, and the approach of Rabbi Shapiro, who points to the element of 'reishis.'

Based on Rabbi Charlop's approach to the juxtaposition of the end of Ki Seitzei to the beginning of Ki Savo, we can understand why the farmer recites the paragraph of 'Arami oveid avi' when he brings his first fruits to the Temple. Since this mitzvoh emphasizes God's constant renewal of the world, the farmer must recapitulate the historical experience of the nation, and thereby come to a renewed understanding of all the goodness that God has bestowed, and continues to bestow, on them. Just as God renews the universe on a constant basis, so, too, the Jewish people, as his nation, bears within itself the ability of self-renewal, and, as a result, carries the obligation to constantly renew its relationship with God. May we all, in this month of self-introspection, achieve a renewed relationship with God, and merit a wonderful new year