As the firstling among the cattle, so the first-fruits of the field ("reshit," "?eleb" [LXX. ??????], "bikkurim" [LXX. ??????????????]), of corn, of wine, and of oil belonged to Yhwh. According to Exodus 22:28 (A. V. 29), the Israelite was not to delay to offer "of his abundance," a phrase that is explained in Exodus 23:19 and 34:26 as meaning the choicest products, the first-fruits of the land. These first-fruits, as in the case of the first-born, were used for a feast-offering, even at the time of the compilation of the Deuteronomic code, according to which the offering had to take place at Jerusalem. If the distance was too great, the gifts might be sold at home, and a feast might be procured at Jerusalem with the proceeds (Deuteronomy 14:22 et seq.). This ordinance agrees only in part with another given in Deuteronomy 26:2 et seq., according to which the feast-offering was prescribed for only two years. The first-fruits of the third year were to be brought to Jerusalem and given to the Levites, widows, orphans, and the poor. This is probably an innovation due to the emphasis laid on charity toward the poor and the Levites, a feature characteristic of the Deuteronomic code.
In view of these ordinances it is remarkable that, according to Deuteronomy 18:4 (probably written at a later date), the priest might claim the reshit of corn, wine, oil, and wool. This is hardly intended to supersede previous ordinances, the reshit being evidently taken from the first-fruits set apart for the feast-offering (comp. 26:12 et seq.). The same is probably to be inferred from Ezekiel 44:30, where a reshit of all the first-fruits of all things ("terumat kol") and of the first of the dough is demanded for the priest. These ordinances, at all events, form the transition to P, where both the first-fruits and the first-born lose their original signification, and assume the character of a tax paid to the priest. According to Numbers 18:12, the priest's reshit (called also "terumah, "ib. 18:27) was to consist of the best of the corn, wine, and oil. In verse 13, "whatsoever is first ripe in the land" ("bikkurim") is added. It is not clear what "bikkurim" means here, although it may refer to the fruit which ripens first.
The distinction made between "reshit" and "bikkurim" in post-exilic times is clearly evident from Nehemiah 10:36 (A. V. 35), 38, where the congregation agrees to deliver the reshit to the chambers of the Temple, but to take the bikkurim to the house of Yhwh in a solemn procession, and with the ceremonies laid down in Deuteronomy 26:2 et seq. (comp. Nehemiah 12:44, 13:5; 2 Chronicles 31:5,12). Besides this double offering, the reshit of the dough is demanded as terumah for Yhwh (Numbers 15:1 et seq.). Just as the Israelites offered up grains from the thrashing-floor, so they were to make an offering�a cake ("?allah")�from the dough.
Finally, Leviticus 19:23 decrees that the fruit of young trees shall not be eaten during the first three years, and that in the fourth year all the fruit thereof shall be given to Yhwh as a praise-offering ("?odesh ?illulim"). The reshit and bikkurim developed into the later institution of the tithe ("ma'aser"), which was originally identical with these, as may be learned from Deuteronomy. While, according to Deuteronomy 14:22, the annual offering of the tithe in the sanctuary is made the occasion for a feast, in 26:2 et seq. the word "reshit" appears to designate the offering which is made obligatory for two successive years at the central sanctuary; the tithe ("ma'aser") in the third year being given at home to the indigent. The expression "ma'aser" evidently arose in the endeavor to determine the amount of the reshit, which depended on personal option, and was not fixed by law. "Ma'aser," however, in earlier times may have signified merely an approximate estimate. The expression perhaps reflects the customs prevailing at the sanctuaries of northern Israel (comp. Amos 4:4 et seq.; Genesis 28:22). Thus the absence of any mention of the tithe in the old laws is probably due to its identity with the reshit. Ma'aser is first mentioned as a separate tax in connection with reshit and bikkurim in P (comp. Numbers 28:21 et seq.). See TITHE.
The first-fruits ("bikkurim") are known under three designations: (1) "reshit ?e?irkem" (Leviticus 23:10), "the first-fruits of your harvest"; (2) "le?em ha-bikkurim" (Leviticus 23:17-20), "the bread of the first-fruits"; (3) "reshit bikkure admateka" (Exodus 23:19)," the first of the first-fruits of thy land," or "reshit kol peri ha-adamah" (Deuteronomy 26:2), "the first of all the fruit of the earth."
The following was the method of selecting fruits for the offering: Upon visiting his field and seeing a fig, or a grape, or a pomegranate that was ripe, the owner would tie a fiber around the fruit, saying, "This shall be among the bikkurim." According to Simeon, he had to repeat the express designation after the fruit had been plucked from the tree in the orchard (Bik. 3:1). The fruits were carried in great state to Jerusalem. Deputations ("ma'amadot"), representing the people of all the cities in the district, assembled in the chief town of the district, and stayed there overnight in the open squares, without going into the houses. At dawn the officer in charge (the "memunneh") called out: "Arise, let us ascend to Zion, the house of Yhwh our God." Those from the neighborhood brought fresh figs and grapes, those from a distance dried figs and raisins. The bull destined for the sacrifice, his horns gilded and his head wreathed with olive-leaves, led the procession, which was accompanied with flute-playing. Arrived near the Holy City, the pilgrims sent messengers ahead while they decorated the first-fruits. The Temple officers came out to meet them, and all artisans along the streets rose before them, giving them the salutation of peace, and hailing them as brothers from this or that town. The flute kept sounding until they reached the Temple mount. Here even King Agrippa, following the custom, took his basket on his shoulder, and marched in the ranks, until they came to the outer court and hall. There they were welcomed by the Levites, singing Psalms 30:2. The doves which bad been carried along in the baskets were offered for burnt offerings, and what the men had in their hands they gave to the priests. But before this, while still carrying his basket, each man recited Deuteronomy 26:3 et seq.; at the words "a wayfaring Aram�an was my father" the basket was deposed from the shoulder, but while the owner was still holding its handles or rims, a priest put his hand under it and "swung it" (lifted it up), and repeated the words "a wayfaring Aram�an," etc., to the close of the Deuteronomic section. Then placing the basket by the side of the altar, the pilgrim bowed down and left the hall.
The custom of having the section of the Torah read by the priest and not by the pilgrim arose out of the desire to spare the feelings of those that did not know how to read. The rich brought their fruits in gold and silver baskets, the poor in such as were made of peeled reeds; these baskets were left with the priests. The fruit was decorated with other fruits and plants, so that the offering really consisted of the first-fruit, an addition to the first-fruit, and the decorations. These additions had to be eaten in purity like the first-fruit. Like other property of the priest, the bikkurim could be utilized by him to purchase slaves, fields, or cattle; and he could settle his debts or pay his wife's dower ("ketubbah") with them. Judah holds that the first-fruits were considered as the provincial offerings, which the donor could give to anybody he liked. Itwas advisable he should give them to a "?aber" in exchange for thanks; while the majority of the rabbis considered them as sacrifices of the altar, which could be divided only among the men of the watch�that is, the division of priests who happened to be on duty�and who should divide them like other sacrifices (Bik. ).
The quantity of the first-fruits to be brought into the Temple was in the Scriptures (Deuteronomy 16:10) left to the pleasure of the owner, but the Rabbis afterward decided that it should amount to one-sixtieth of the whole crop ("Yad," Bikkurim, 2:17). After the destruction of the Temple bikkurim could not be offered, but the Rabbis regarded acts of philanthropy as a proper substitute (Yer. Peah 19a; Lev. R. ), especially in the form of assistance extended to men of learning (Ket. 104).