Mincha Chadasha- a Piyut for Shavuot written by Zechariah Haber a"h www.zechariahhaber.com

(1) How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened, he ties a reed-rope around it and says: “Let these be bikkurim.” Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil.

(2) How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses. Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5).

(3) Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”

(4) The flute would play before them, until they reached the Temple Mount. When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court. When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2).

(3) There are [laws] which apply to terumah and maaser [sheni] but not to bikkurim:Terumah and the [second] tithe render forbidden [the contents of] the threshing-floor; They have a set amount. They apply to all produce; Both during and after Temple times; [And they apply to to produce grown] by sharecroppers, leasers, or occupiers of confiscated property (sikarikon), or a robber. These are [the laws] which apply to terumah and maaser [sheni], but not to bikkurim.

(2) At four times of the year the world is judged: On Passover judgment is passed concerning grain; on Shavuot concerning fruits that grow on a tree; on Rosh HaShana, all creatures pass before Him like sheep [benei maron], as it is stated: “He Who fashions their hearts alike, Who considers all their deeds” (Psalms 33:15); and on the festival of Sukkot they are judged concerning water, i.e., the rainfall of the coming year.

The meaning of ‘mikra’ei kodesh’ (holy convocations), is that all people should come together on that day and be assembled to sanctify it, for it is a commandment upon Israel to be gathered together in G-d’s House on the festival day to hallow it publicly with prayer and praise to G-d, and with clean garments, and to make it a day of feasting, as it is said in the tradition, Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared, for this day is holy unto our Lord; neither be ye grieved, for the joy of the Eternal is your strength. Thus the expression mikra kodesh (a holy convocation) is similar to: ‘kru’ei’ (those called) of the congregation; afterwards they eat ‘ha’kru’im’ (they that are called).

(2) Beit Shammai say: The burnt-offering of appearance brought on a pilgrim Festival must be worth at least two silver coins, and the Festival peace-offering must be worth at least one silver ma’a coin. And Beit Hillel say: The burnt-offering of appearance must be worth at least one silver ma’a and the Festival peace-offering at least two silver coins.