Midrash su Deuteronomio 26:11

R. Joshua of Sikhnin said in the name of R. Levi: Israel atoned for itself before the Omnipresent by merit from <observing> two commandments, <i.e.,> by merit from the Sabbath and by merit from tithes: By merit from the Sabbath, since it is written (in Is. 58:13): IF YOU REFRAIN FROM TRAMPLING THE SABBATH…. What is written after it (in vs. 14)? THEN YOU SHALL TAKE DELIGHT IN THE LORD…. By merit from tithes, since it is written (in Deut. 26:11): THEN YOU SHALL TAKE DELIGHT IN EVERYTHING GOOD;¹⁸The context here concerns first fruits, and the following verse (12) mentions the tithe of the third year. and there is nothing as good as Torah, since it is written (in Prov. 4:2): FOR I GAVE YOU GOOD INSTRUCTION; <DO NOT ABANDON MY TORAH>. For that reason Moses warned Israel (in Deut. 14:22): YOU SHALL SURELY TITHE.

It is written (in Ps. 37:3), “Trust in the Lord and do good; settle the land and maintain yourself with faith.” R. Haggai said in the name of R. Isaac, “Interpret this verse by transposition, like this:⁸PRK 10:2. Do good; trust in the Lord. It is comparable to a market commissioner who went out to inspect the measures. When a certain person saw him, he began hiding from him. He said to him, ‘Why are you hiding from me? Look to your measures, and do not be afraid.’ This is what is written, ‘Trust in the Lord and do good.’” (Ps. 37:3, cont.:) “Settle the land and maintain yourself with faith.” [Have] faith, which settles the Divine Presence in the land. Another interpretation: Bring about the settlement of the land, sow and plant. Another interpretation (of Ps. 37:3), “settle the land”: Make His staff dwell in the land. (Ps. 37:3, cont.:) “And maintain yourself with faith,” maintain yourself from the faith of the forefathers.⁹Here again is interpretation by transposition. Maintaining faith enables the settlement of the land. It is so written (in Ps. 101:6), “My eyes are on the faithful of the land that they may dwell with Me.” R. Joshua of Sikhnin said in the name of R. Levi, “Israel atones for itself before the Omnipresent by merit from [observing] two commandments, [i.e.,] by merit from the Sabbath and by merit from tithes: By merit from the Sabbath, since it is written (in Is. 58:13), ‘If you refrain from trampling the Sabbath.’ What is written after it (in vs. 14)? ‘Then you shall take delight in the Lord.’ By merit from tithes, since it is written (in Deut. 26:11), ‘Then you shall rejoice with all the good.’¹⁰The context here concerns first fruits, and the following verse (12) mentions the tithe of the third year. And good can only [mean] Torah, since it is written (in Prov.4:2) ‘For I gave you good instruction; [do not abandon my Torah].’” For that reason Moses warned Israel (in Deut. 14:22), “You shall surely tithe.”

I might think that you recite (the bikkurim formula) whenever you bring them; it is, therefore, written (Devarim 26:11) "and you shall rejoice": There is recitation only at the time of rejoicing, which implies: From Shavuoth until Succoth, one brings and recites; from Succoth until Channukah, one brings but does not recite. R. Yehudah b. Betheira says: He brings and recites.