5. Redemption of the First-born of unclean Animals. — The first-born of unclean animals, not being allowed
FIRST DAY
572
FIRST-FRUIT
to be offered as sacrifices, were either to be redeemed according to the valuation of the priest, with the addi- tion of one tifth of the v;ilue, and then remain with their owner, or be sold, and tiie price given to the priests (Lev. xxvii, 11-13, 27). The first-born of an ass was to be redeemed witli a lamb, or, if not redeem- ed, put to deatli (Exod. xiii, 1:5; xxxiv, 20; Numl). xviii, 15). Connnentators hold that the first-born of dogs were killed, because tliey were unclean ; and that nothing was given for tliem to the priests, because there was no trade or commerce in them. See Deut. xxiii, 18.
G. Literature. — Josephus, Ant. iv, 4, 4; Mishna, Be- koroth ; ]Maimonides, Mishna Tora, iii, 241 ; IJilchoth Bechorolh ; Ibn Ezra's comments on the passages cited in this article; Calmet, on Numb, xviii; The Hebrew Prai/er-Book, liy Knopflmacher (Vienna, 1859), entitled Derech Jfa-Chajim, p. 407 ; Der Israelitische Vulksleh- rer, vii, 41 sq. ; ix, 138 sq., 212 sq., 248 sq. — Kitto, s. V. ; Sniitli, s. V.
First Day of the Week. See Lord's Day.
First-fruit (in the sing, ""'"rs'i, i-eshith', begin- ning; in the plur. D"''11S3, hihkurim' , jirst-ripe fruits ; Sept. 7rpwToyi}'in')i.iara, ci-n-apxil, cKpaipefia ; Vulgate primitice, primiliva, Jrufjum initia; conip. iTai"iPl, te- rumali\ oblation ; A. V. " heave-off"ering," etc.). The same natural feeling which at first led man out of grat- itude to consecrate to the Giver of all good things the first-born of both man and animals, and the prime parts of sacrifices, because they were regarded as the first instalments of his blessings, and which afterwards led to the legalizing of tliese offerings, also gave rise to the offering of the first-fruits and to its becoming law. This was done publicly by the nation at each of the three great yearly festivals, and also 1)}^ individu- als without limitation of time. No ordinance appears to iuive been more distinctly recognised than this, so that the use of the term in the way of illustration car- ried witli it a full significance even in N.-T. times (Prov. iii, 9 ; Tob. i, 6 ; 1 Mace, iii, 49 ; Eom. viii, 23 ; xi, IG : James i, 18 ; Rev. xiv, 4).
1. Ch'iracier and Classification of the First-fruits. — (1.) On the morrow after the Passover Sabbath, i. e. on the IGth of Nisan, a sheaf of new corn was to be brought to the priest, and waved before the altar, in acknowledgment of the gift of frnitfulness (Lev. xxiii, 5, C, 10, 12 ; ii, 12). Joseplius tells us that the sheaf was of barley, and that, until this ceremony had been performed, lu) liarvest work was to be begun (^.\nt. iii, 10, 5). See Passover.
(2.) At the expiration of seven weeks from this time, i. e. at the feast of Pentecost, an oblation was to be made of two loaves of leavened iiread made from the new flour, which were to be waved in like manner with the Passover sheaf (Exod. xxxiv, 22 ; Lev. xxiii, 15, 17; Numb, xxviii, 2G). See Pentecost.
(3.) The feast of ingatliering, i. e. the feast of Tab- ernacles in the 7th month, was itself an aeknowdedg- ment of the fruits of the harvest (Exod. xxiii, IG; xxxiv, 22; Lev. xxiii, 39). See Tabernacles.
Besides these stated occasions, the law also required cverj' individual to consecrate to the Lord a part of the first-fruit of the land (comp. Exod. xxii, 29 ; xxiii, 19; xxxiv, 2G; Numl). xv, 20, 21 ; xviii, 12, 13; Deut. xviii, 4 ; xxvi, 2-11). Tiie first-fruits to be offered are restricted by Jewish tradition to the seven chief pro- ductions of Palestine, viz. wheat, barley, grapes, figs, pomegranates, olives, and honey, mentioned in Deut. viii, 8 in praise of tlie land (comp. INIishna, Bikurim, i, 3 ; Bernchoth, 35, a ; ^Maimouides, Jod Ila-Chezaka, Hil- chofh Bikurim, ii, 2\ to winch ])erhaps may be added dates (Gesenius, Thes. p. 219; Mishna, Bikurim, i, 3; Hassclquist, Travels, p. 417); liJit the law appears to have contemplated produce of all sorts, and to have been so understood by Neliemiah (Deut. xxvi, 2 ; Neh. X, 35, 37). By the Talmudists they are divided into
two classes: 1. The actual produce of the soil, the raw material, snch as corn, fruits, etc., which are denomi- nated D"i"!l~3, TrpojToyivi'i'iiJ.aTa, 2)rimiliva; and, 2. Preparations of the produce, as oil, flour,wine, etc., which are called r/^^liri, cmapxai, primitice (comp. jMidrash Rahba, the Ciialdee Paraphrases of Onkelos and Jona- than ben-TJziel, and Rashi on Exod. xxii, 29). (Ge- senius, Thes. p. 127G; Augustine, Qucest. in Mept. iv, 32, vol. iii, p. 732 ; Spencer, De Leg. Ilebr. iii, 9, p. 713 ; Reland, Antiq. iii, 7 ; Philo, De J'r. Sacerd. i [ii, 233, Mang.] ; De .^uciific. Abel, tt Cain, 21 [i, 177, M.] ; De lifonarcJda, ii, 3 [ii, 224, Mang.])
2. Quantifg and Time of Offering. — Of the public of- ferings of first-fruits, the law defined no jilacc from which the Passover sheaf should be chosen, liut the Jewish custom, so far as it is represented Ijy the ]Mish- na, prescribed that the wave-sheaf or sheaves should be taken from the neighborhood of Jerusalem {Ttru- moth, X, 2). Deputies from the Sanhedrim went out on the eve of the festival, and tied the growing stalks in bunches. In the evening of the festival dav the sheaf was cut with all possible publicity, and carried to the Temple. It was there threshed, and an omer of grain, after l)eing winnowed, was bruised and roast- ed : after it had been mixed with oil and frankincense laid upon it, the priest waved the oft'ering in all direc- tions. A handful was thrown on the altar-fire, and the rest belonged to the priests, to be eaten by those who were free from ceremonial defilement. After this the harvest might be carried on. After the destruc- tion of the Temple all this was discontinued, on the principle, as it seems, that the house of God was ex- clusively the place for oblation (Lev. ii, 14; x, 14; xxiii, 13; Numb, xviii, 11; Mishna, Terum. v, 6; x, 4, 5 ; Shekalim., viii, 8 ; Josephus, A7it. iii, 10, 5 ; Philo, De proem, sac. 1 [ii, 233, Mang.] ; Reland, Antiq. iii, 7, 3 ; iv, 3, 8).