Halacha
הלכה א
הַבִּכּוּרִים נוֹתְנִין [אוֹתָן] לְאַנְשֵׁי מִשְׁמָר וְהֵן מְחַלְּקִים אוֹתָן בֵּינֵיהֶן כְּקָדְשֵׁי הַמִּקְדָּשׁ. וּכְבָר בֵּאַרְנוּ שֶׁהֵן קְרוּיִין תְּרוּמָה. וּלְפִיכָךְ זָר שֶׁאָכַל בִּכּוּרִים בְּכָל מָקוֹם חַיָּב מִיתָה בִּידֵי שָׁמַיִם. וְהוּא שֶׁיֹּאכְלֵם מֵאַחַר שֶׁנִּכְנְסוּ לְחוֹמַת יְרוּשָׁלַיִם:
כסף משנה
1.
The first fruits are given to the men of the priestly watch1The priests were divided into 24 watches. Each one would serve in the Temple for a week at a time. [on duty at that time]. They divide them among themselves like the Temple sacrifices.2See Hilchot Ma'aseh Korbanot10:15. We have already explained that [the first fruits] are called terumah.3Hilchot Terumah15:20, Chapter 2, Halachah 19 above, et al. Therefore a non-priest who partakes of the first fruits anywhere4I.e., within Jerusalem or outside the city. is liable for death at the hand of heaven,5The punishment a non-priest incurs for partaking of terumah (Hilchot Terumah 6:6). provided he partook of them after they entered the walls of Jerusalem.6It is forbidden to partake of the first fruits in all situations. One does not, however, become liable for this severe penalty unless they first entered the holy city. The rationale is that since a priest may not partake of them until they are brought to Jerusalem, the prohibition against a non-priest partaking of them does not apply until then.הלכה ב
הָיוּ מִקְצָתָן בִּפְנִים וּמִקְצָתָן בַּחוּץ. זֶה שֶׁבִּפְנִים חַיָּבִין עָלָיו מִיתָה וַהֲרֵי הוּא הֶקְדֵּשׁ לְכָל דְּבָרָיו. וְזֶה שֶׁבַּחוּץ הֲרֵי הוּא חֻלִּין לְכָל דְּבָרָיו:
כסף משנה
2.
If a portion [of the first fruits] were inside Jerusalem and a portion were outside,7The Aruch LeNer states that there is a difference of opinion among the Rabbis if this law applies when the produce is carried in a single container or only when it is carried in two containers. [a non-priest] is liable for death for the portion that is inside and it is considered as consecrated property in all contexts. The portion that is outside is considered as ordinary property in all contexts.הלכה ג
כֹּהֵן שֶׁאָכַל בִּכּוּרִים חוּץ לִירוּשָׁלַיִם מֵאַחַר שֶׁנִּכְנְסוּ לְפָנִים מִן הַחוֹמָה לוֹקֶה מִן הַתּוֹרָה שֶׁנֶּאֱמַר (דברים יב יז) "לֹא תוּכַל לֶאֱכל בִּשְׁעָרֶיךָ" וְגוֹ' (דברים יב יז) "וּתְרוּמַת יָדֶךָ" וְהֵם הַבִּכּוּרִים כְּמוֹ שֶׁבֵּאַרְנוּ בְּהִלְכוֹת תְּרוּמָה. וְכֵן אִם אֲכָלָן הַכֹּהֵן בִּירוּשָׁלַיִם קֹדֶם הַנָּחָה בָּעֲזָרָה לוֹקֶה מִן הַתּוֹרָה כְּמִי שֶׁאֲכָלָן בַּחוּץ לְפִי שֶׁהֵן טְעוּנִין הַנָּחָה בָּעֲזָרָה שֶׁנֶּאֱמַר וְהִנַּחְתּוֹ לִפְנֵי מִזְבַּח ה' אֱלֹהֶיךָ:
כסף משנה
3.
When a priest partakes of the first fruits outside of Jerusalem after they have entered inside [the city's] walls, he is liable for lashes according to Scriptural Law, as [Deuteronomy 12:17] states: 'You may not eat within your gates...8I.e., in cities outside of Jerusalem. the terumah of your hand.' [The latter term] refers to the first fruits,9Sefer HaMitzvot (negative commandment 149) and Sefer HaChinuch (mitzvah 449) include this commandment among the 613 mitzvot of the Torah. as we explained in Hilchot Terumah.10Hilchot Terumah 15:20.Similarly, if a priest partakes of them in Jerusalem before they are placed in the Temple courtyard,11Nevertheless, as indicated by the following halachah, the person bringing the first fruits need not make the declaration for them to be permitted. he is liable for lashes according to Scriptural Law, as if he partook of them outside of Jerusalem,12I.e., this is included in the same negative commandment. because [the first fruits] must be placed down in the Temple Courtyard as [ibid. 26:10] states: 'And you shall place them before the altar of God your Lord.'
הלכה ד
וּמִשֶּׁיָּנִיחֵם הַמְּבִיאָם בָּעֲזָרָה הֻתְּרוּ לַכֹּהֵן וְאַף עַל פִּי שֶׁעֲדַיִן לֹא הִתְוַדָּה עֲלֵיהֶן שֶׁאֵין הַקְּרִיאָה מְעַכֶּבֶת אֲכִילָתָן. ובִּכּוּרִים שֶׁיָּצְאוּ חוּץ לִמְחִצָּתָן וְחָזְרוּ מֻתָּרִין בַּאֲכִילָה:
כסף משנה
4.
After the person bringing [the first fruits] places them down in the Temple Courtyard, they are permitted to the priest even though the former has not recited the declaration over them. When the first fruits were taken out of their place13I.e., Jerusalem, the place where they may be eaten. and then returned, they are permitted to be eaten.14Sacrificial meat, by contrast, would be disqualified if this happened.הלכה ה
אֲכִילַת בִּכּוּרִים כַּאֲכִילַת תְּרוּמָה לְכָל דְּבָרָיו. יֶתֶר בְּבִכּוּרִים שֶׁהֵן אֲסוּרִין לְאוֹנֵן וּטְעוּנִין הֲבָאַת מָקוֹם. וְכֹהֵן טָהוֹר שֶׁאָכַל בִּכּוּרִים טְמֵאִים לוֹקֶה כְּשֵׁם שֶׁלּוֹקֶה יִשְׂרָאֵל טָהוֹר שֶׁאָכַל מַעֲשֵׂר שֵׁנִי שֶׁנִּטְמָא מַה שֶּׁאֵין כֵּן בִּתְרוּמָה:
כסף משנה
5.
[The laws applying to] partaking of the first fruits are identical [to those applying] to partaking of terumah in all of their details. In addition, [the following stringencies apply with regard] to first fruits. They are forbidden to one in the acute state of onein mourning.15See the following halachah. They must be brought to [Jerusalem]. And a priest who is ritually pure who partook of the first fruits that were impure receives lashes like an Israelite who is ritually pure who partook of the second tithe that became impure.16See Hilchot Ma'aser Sheni 3:1. [These concepts] do not apply with regard to terumah.17Although a priest is not allowed to partake of impure terumah, such a transgression is not punishable by lashes. It is only a prohibition that results from a positive commandment (Hilchot Terumah 7:3).הלכה ו
וּמִנַּיִן שֶׁהַבִּכּוּרִים אֲסוּרִין לְאוֹנֵן שֶׁהֲרֵי נֶאֱמַר בָּהֶן (דברים כו יא) "וְשָׂמַחְתָּ בְּכָל הַטּוֹב" מִכְּלָל שֶׁהוּא חַיָּב לְאָכְלָן בְּשִׂמְחָה לֹא בַּאֲנִינוּת. וְהָאוֹכְלָן בַּאֲנִינוּת מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
כסף משנה
6.
What is the source which teaches that the first fruits are forbidden to an onein?18Onein / Aninut refers to the state of severe mourning experienced on the day of the death of one's relative. See Hilchot Ma'aser Sheni 3:6. With regard to these fruits, [Deuteronomy 26:11] states: 'And you shall rejoice in all the good.'19From this phrase, it is derived (Halachah 13) that it is necessary to bring peace offerings together with the first fruits. However, the two teachings are not exclusive. Implied is that they have to be eaten in a state of happiness and not in a state of acute mourning. One who partakes of [these fruits] in a state of acute mourning is liable for stripes for rebellious conduct.20Since the prohibition is not stated as a negative commandment in the Torah, one is not liable for lashes as prescribed by Scriptural Law. The Radbaz and others question this ruling, because, as Yevamot 73b teaches, an association is established between the first fruits and the second tithe. Hence just as one is liable for lashes for partaking of the second tithe in a state of acute mourning, so too, one should be liable for partaking of the first fruits.הלכה ז
הַבִּכּוּרִים טְעוּנִין כְּלִי שֶׁנֶּאֱמַר (דברים כו ב) "וְשַׂמְתָּ בַטֶּנֶא". וּמִצְוָה מִן הַמֻּבְחָר לְהָבִיא כָּל מִין וּמִין בִּכְלִי בִּפְנֵי עַצְמוֹ. וְאִם הֱבִיאָם בִּכְלִי אֶחָד יָצָא. וְלֹא יְבִיאֵם בְּעִרְבּוּב אֶלָּא שְׂעוֹרִים מִלְּמַטָּה וְחִטִּים עַל גַּבֵּיהֶן וְזֵיתִים עַל גַּבֵּיהֶן וּתְמָרִים עַל גַּבֵּיהֶן וְרִמּוֹנִים עַל גַּבֵּיהֶן וּתְאֵנִים לְמַעְלָה מִן הַכְּלִי. וְיִהְיֶה דָּבָר אֶחָד מַפְסִיק בֵּין מִין וָמִין כְּגוֹן הוּצִין וְחֵלֶף אוֹ עָלִין וְכַיּוֹצֵא בָּהֶן. וּמַקִּיף לַתְּאֵנִים אֶשְׁכּוֹלוֹת שֶׁל עֲנָבִים מִבַּחוּץ:
כסף משנה
7.
The first fruits must [be brought in] a container, as [ibid.:2] states: 'And you shall place them in a container.' The most preferable way of performing the mitzvah is to bring each type of fruit in a separate container. If one brings them [all] in one container, he has fulfilled his obligation. [Even in such an instance,] he should not bring them mixed together. Instead, he should bring the barley below,21This order is prescribed by the Tosefta, Bikkurim 2:8. The commentaries explain that the rationale for this order is that the produce that is most perishable is placed on top and that which is preserved best on bottom. wheat on top of it, olives on top of it, dates on top of them, pomegranates on top of them, and figs on the top of the container. There should be a substance, e.g., palm leaves, wild grass, or leaves, or the like, that intervenes between each type of produce. One should surround the figs with clusters of grapes from the outside.הלכה ח
הֱבִיאָם בִּכְלֵי מַתָּכוֹת נוֹטֵל הַכֹּהֵן הַבִּכּוּרִים וְחוֹזֵר הַכְּלִי לִבְעָלָיו. וְאִם הֱבִיאָם בִּכְלֵי עֲרָבָה וְחֵלֶף וְכַיּוֹצֵא בָּהֶן הֲרֵי הַבִּכּוּרִים וְהַסַּלִּים לַכֹּהֲנִים. וְאִם נִטְמְאוּ הַבִּכּוּרִים אֵין הַסַּלִּים לַכֹּהֲנִים:
כסף משנה
8.
When a person brings the first fruits in a metal container, the priest takes them and returns the container to its owner. If he brings them in a reed or grass basket or the like, both the first fruits and the basket should be given to the priests.22Bikkurim 3:8 relates that the rich would bring their first fruits in gold and silver containers, while the poor would bring them in wicker baskets. The rich would thus be allowed to keep their containers, while the poor would have to give them to the priests.The rationale is that the metal containers are significant and thus cannot be considered to be ancillary to the fruits. Hence they must be returned to their owners. The wicker baskets, by contrast, are not significant and thus are considered to be ancillary to the fruits. Therefore they may be kept by the priests. In this regard, Bava Kama 913 states, 'Poverty pursues the poor,' i.e., because they were too poor to afford expensive containers, they were required to forfeit even their simple baskets. If the first fruits become impure, the baskets should not be given to the priests.23Since the first fruits themselves are not given to the priests (see Chapter 4, Halachah 10), they do not acquire the containers either.
הלכה ט
כְּשֶׁהָיוּ מְבִיאִין אֶת הַבִּכּוּרִים הָיוּ מְבִיאִין בְּיָדָם תּוֹרִין וּבְנֵי יוֹנָה. וְכֵן הָיוּ תּוֹלִין מִצִּדֵּי הַסַּלִּים תּוֹרִין וּבְנֵי יוֹנָה כְּדֵי לְעַטֵּר אֶת הַבִּכּוּרִים. אֵלּוּ שֶׁעִם הַסַּלִּים הָיוּ קְרֵבִים עוֹלוֹת וְאֵלּוּ שֶׁבִּידֵיהֶן הָיוּ נִתָּנִין לַכֹּהֲנִים:
כסף משנה
9.
When they would bring the first fruits, they would also bring turtle doves and doves in their hands. Similarly, they would hang turtle doves and doves from the sides of the baskets24They were not placed on the baskets themselves, lest they soil the fruit [the Rambam's Commentary to the Mishnah (Bikkurim 3:5)]. in order to adorn the first fruits. Those that were with the baskets would be offered as burnt offerings25For fowl that were given as a free-will offering were sacrificed only as burnt offerings. and those they would bring by hand would be given to the priests [as presents].26The Ra'avad offers a different interpretation of the above mishnah, explaining that only the first fruits were given to the priests, the fowl would be offered as burnt offerings. The Radbaz and the Kessef Mishneh support the Rambam's interpretation. Nevertheless, Rashi (Menachot 58a) and Rav Ovadiah of Bartenura follow the Ra'avad's understanding.הלכה י
מִצְוַת עֲשֵׂה לְהִתְוַדּוֹת בַּמִּקְדָּשׁ עַל הַבִּכּוּרִים בְּשָׁעָה שֶׁמְּבִיאָם. מַתְחִיל וְקוֹרֵא (דברים כו ג) "הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךָ כִּי בָאתִי אֶל הָאָרֶץ" וְגוֹ' (דברים כו ה) "אֲרַמִּי אֹבֵד אָבִי" עַד שֶׁיִּגְמֹר כָּל הַפָּרָשָׁה עַד (דברים כו י) "אֲשֶׁר נָתַתָּ לִּי ה'". וְאֵין קוֹרִין אוֹתָהּ אֶלָּא בִּלְשׁוֹן הַקֹּדֶשׁ שֶׁנֶּאֱמַר (דברים כו ה) "וְעָנִיתָ וְאָמַרְתָּ". בַּלָּשׁוֹן הַזֹּאת:
כסף משנה
10.
It is a positive commandment27Sefer HaMitzvot (positive commandment 132) and Sefer HaChinuch (mitzvah 606) include this commandment among the 613 mitzvot of the Torah. to make a declaration in the Temple concerning the first fruits when they are brought. One should begin and say [Deuteronomy 26:3-10]: 'I am making a statement to God your Lord that I have come to the land... An Aramean [sought] to destroy my ancestor...' until he completes the entire passage, concluding: '...You gave me, O God.' [This declaration] may only be made in the Holy Tongue, as it states: 'And you shall respond and say.'28Sotah 32a understand this phrase as indicating that the passage should be recited exactly as it is written in the Torah.הלכה יא
בָּרִאשׁוֹנָה כָּל מִי שֶׁהָיָה יוֹדֵעַ לִקְרוֹת קוֹרֵא וְכָל מִי שֶׁאֵינוֹ יוֹדֵעַ לִקְרוֹת מַקְרִין אוֹתוֹ. נִמְנְעוּ אֵלּוּ שֶׁאֵין יוֹדְעִין לִקְרוֹת מִלְּהָבִיא כְּדֵי שֶׁלֹּא יִכָּלְמוּ. הִתְקִינוּ בֵּית דִּין שֶׁיִּהְיוּ מַקְרִין אֶת מִי שֶׁהוּא יוֹדֵעַ כְּמִי שֶׁאֵינוֹ יוֹדֵעַ:
כסף משנה
11.
At first, those who knew how to read would read [the passage themselves] and those who did not know how to read would read after one who read for them. [As a result,] those who did not know how to read would refrain from bringing [the first fruits] so that they would not be embarrassed.29I.e., the fact that they did not know the Holy Tongue would be an embarrassment for them. In his Commentary to the Mishnah (Bikkurim 3:7), the Rambam explains that this practice was instituted in the early age of the Second Temple era when many of those who returned to Zion did not know the Holy Tongue, as indicated by Nechemiah 13:24. [Hence] the court ordained that the passage would be read for one who knows how to read like it is read for one who does not know.30In his Commentary to the Mishnah (loc. cit.), the Rambam explains that there is a support for this in the Biblical verse cited above: 'And you shall respond and say.' Anita, translated as 'respond,' has the connotation of repeating what someone else says.הלכה יב
הַמֵּבִיא אֶת הַבִּכּוּרִים יֵשׁ לוֹ רְשׁוּת לִתְּנֵם לְעַבְדּוֹ וּקְרוֹבוֹ בְּכָל הַדֶּרֶךְ עַד שֶׁמַּגִּיעַ לְהַר הַבַּיִת. הִגִּיעַ לְהַר הַבַּיִת נוֹטֵל הַסַּל עַל כְּתֵפוֹ הוּא בְּעַצְמוֹ. וַאֲפִלּוּ הָיָה מֶלֶךְ גָּדוֹל שֶׁבְּיִשְׂרָאֵל. וְנִכְנָס עַד שֶׁמַּגִּיעַ לַעֲזָרָה וְקוֹרֵא וְעוֹדֵהוּ הַסַּל עַל כְּתֵפוֹ (דברים כו ג) "הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךָ" וְגוֹ'. וּמוֹרִיד הַסַּל מֵעַל כְּתֵפוֹ וְאוֹחֲזוֹ בִּשְׂפָתָיו וְהַכֹּהֵן מַנִּיחַ יָדוֹ תַּחְתָּיו וּמֵנִיף וְקוֹרֵא (דברים כו ה) "אֲרַמִּי אֹבֵד אָבִי וַיֵּרֶד מִצְרַיְמָה" וְגוֹ' עַד שֶׁגּוֹמֵר כָּל הַפָּרָשָׁה וּמַנִּיחוֹ בְּצַד הַמִּזְבֵּחַ בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית בִּדְרוֹמָהּ שֶׁל קֶרֶן וְיִשְׁתַּחֲוֶה וְיֵצֵא. וּמִנַּיִן שֶׁהֵן טְעוּנִין תְּנוּפָה שֶׁנֶּאֱמַר (דברים כו ד) "וְלָקַח הַכֹּהֵן הַטֶּנֶא" מִיָּדֶךָ לְרַבּוֹת אֶת הַבִּכּוּרִים לִתְנוּפָה. וּכְשֵׁם שֶׁטְּעוּנִין תְּנוּפָה כָּךְ טְעוּנִין קָרְבַּן שְׁלָמִים [וְשִׁיר] שֶׁנֶּאֱמַר בָּהֶן (דברים כו יא) "וְשָׂמַחְתָּ בְּכָל הַטּוֹב" וּבָרְגָלִים אוֹמֵר (דברים טז יד) "וְשָׂמַחְתָּ בְּחַגֶּךָ" מָה שִׂמְחַת הֶחָג בִּשְׁלָמִים אַף כָּאן בִּשְׁלָמִים. וְאֵין הַקָּרְבָּן מְעַכֶּבֶת:
כסף משנה
12.
A person who brings the first fruits is permitted to give them to his servant or his relative [to carry] throughout the journey until he reaches the Temple Mount.31As stated in Chapter 2, Halachah 21, a person should not send his first fruits to Jerusalem via an agent and if he does so, he may not make the declaration (Chapter 4, Halachah 8). Nevertheless, if he himself is bringing them, he may lighten his burden by having another person carry them. All of this applies before he reaches the Temple Mount At that point, he must carry them himself. When he reaches the Temple Mount, even if he is a king of Israel,32The Mishnah (Bikkurim 3:4) cites as an example, the conduct of King Aggripas. he must place the basket on his own shoulder33In his Commentary to the Mishnah (loc. cit.), the Rambam states that the Torah explicitly requires the person to bring the first fruits to the priest by hand. and proceed until he reaches the Temple Courtyard. He should read [the declaration,] 'I am making a statement to God your Lord today...,' while the basket is still on his shoulder. He then removes the basket from his shoulder. While he holds it by its edge, the priest puts his hand below it and raises it [up and down and to all four directions].34This practice, referred to as tenufah, is required when bringing the peace offerings and other sacrifices. He then reads: An Aramean [sought] to destroy my ancestor and he descended to Egypt...' until he completes the entire passage.' He then places the first fruits at the side of the altar, at the southwest comer, on the south side of the altar.35The side which is before the entrance to the Sanctuary, for the first fruits must be Elaced down 'before God' (Radbaz). He then prostrates himself36As required by Deuteronomy 26:10. and departs.What is the source which teaches that the first fruits must be raised [up and down and to all four directions]? [The above prooftext states:] 'And the priest shall take the basket from your hand,' including [an obligation to] raise the first fruits [up and down and to all four directions]. Just as [the first fruits] must be raised [up and down and to all four directions], so to they require that a peace offering be brought with them and song [accompany their offering], for with regard to them, [ibid.:11] states: 'And you shall rejoice in all the good.' [Now,] with regard to the festivals, [ibid. states: 'And you shall rejoice on your festivals.' [An association is drawn between the two:] Just as the happiness of the festivals is marked by peace offerings, so too, peace offerings [are required] here. [Nevertheless,] these offerings are not absolute requirements.37After the fact, the first fruits are acceptable even if the sacrifices were not brought. The rationale is that the offering is not explicitly mentioned in the Biblical passage (Radbaz to Halachah 14). This concept also applies with regard to the song that should accompany them.
הלכה יג
וְאֵימָתַי קוֹרִין בְּשִׁיר עֲלֵיהֶן. מִשֶּׁיַּגִּיעוּ לַעֲזָרָה הַלְוִיִּם הָיוּ מַתְחִילִין וְקוֹרִין (תהילים ל ב) "אֲרוֹמִמְךָ ה' כִּי דִלִּיתָנִי":
כסף משנה
13.
When is a song pronounced over them? When they reach the Temple courtyard. The Levites would begin proclaiming:38See Chapter 4, Halachah 17. 'I will exalt You God, for You have drawn me up...' (Psalms 30:2 .39This psalm relates to the theme of thanksgiving, and was also recited over the thanksgiving offering (Sh'vuot 15b).הלכה יד
הַבִּכּוּרִים טִעוּנִים לִינָה. כֵּיצַד. הֵבִיא בִּכּוּרָיו לַמִּקְדָּשׁ וְקָרָא וְהִקְרִיב שְׁלָמָיו לֹא יֵצֵא בְּאוֹתוֹ הַיּוֹם מִירוּשָׁלַיִם לַחֲזֹר לִמְקוֹמוֹ אֶלָּא יָלִין שָׁם וְיַחֲזֹר לְמָחָר לְעִירוֹ שֶׁנֶּאֱמַר (דברים טז ז) "וּפָנִיתָ בַבֹּקֶר וְהָלַכְתָּ לְאֹהָלֶיךָ". כָּל פּוֹנוֹת שֶׁאַתָּה פּוֹנֶה מִן הַמִּקְדָּשׁ לִכְשֶׁתָּבוֹא לוֹ לֹא יִהְיוּ אֶלָּא בַּבֹּקֶר. נִמְצֵאתָ אוֹמֵר שֶׁהַבִּכּוּרִים טְעוּנִין שִׁבְעָה דְּבָרִים. הֲבָאַת מָקוֹם. וּכְלִי. קְרִיאָה. וְקָרְבָּן. וְשִׁיר. וּתְנוּפָה. וְלִינָה:
כסף משנה
14.
[When bringing] the first fruits, it is necessary that one remain [in Jerusalem] overnight.What is implied? When a person brought his first fruits to the Temple, made the declaration, and offered his peace offerings, he should not depart from Jerusalem that day to return home.40The Radbaz and the Kessef Mishneh clarify that even if the person does not bring a sacrifice, he is still required to stay in Jerusalem overnight because of the first fruits. Instead, he should stay in Jerusalem overnight and return to his city on the following day, as [Deuteronomy 16:7] states: 'And you shall turn back in the morning and return to your tent.' [That verse41Which speaks about the pilgrimage festivals, not bringing first fruits. teaches a general principle:] All occasions when you turn from the Temple when you visit it should only be in the morning.42The commentaries question why, since, this is a general theme, the Rambam mentions it only here and not in other places.
Thus the first fruits require seven factors: a) that they be brought to [Jerusalem], b) [in a] container, c) that the declaration be recited, d) that they be accompanied by a peace offering, e) and song, f) that they be raised [up and down and to all four directions], and g) that the person stay overnight [in Jerusalem].