Musar do Liczb 15:20

Both the commandment of ציצית and that of חלה, are described as ראשית , "heads." In the case of חלה, the Torah speaks about מראשית עריסותיכם, that it is to be taken "from the first part of your doughs" (15,21). Bereshit Rabbah explains that word as meaning "on account of the Challah." The Rekanati describes the mystical dimension of this commandment as being the fact that Israel the nation is called ראשית relative to other nations. This does not only mean that Israel is first, but also that Israel is separate from other nations. It is necessary when putting the dough inside the oven to separate the חלה from the flames of the oven so as not to confront the מדת הדין הקשה, the attribute of Justice in its greatest intensity. This is the meaning of the expression תרומה לה', i.e. a gift to the attribute of Mercy which is mentioned in 15,21. This is the deeper meaning of the statement in the Midrash i.e. "בראשית" on account of that gift which is called ראשחץ. Blessing devolves upon the world because of the fulfillment of this commandment. The reason the חלה is to be given to the כהן is so that blessing will come to rest on your houses. Thus far the Rekanati.

ולקחת מראשית פרי האדמה . Rav Huna, commenting on the first verse in the Torah in Bereshit Rabbah 1,4, says that the universe was created in consideration of three merits acquired by Israel. They are: the merit of setting aside the חלה from their doughs, the merit of giving tithes, and the merit of bringing the first ripe fruit to the Temple. In fact, the reason that the word used by the Torah for describing the beginning of creation is בראשית, [and not e.g. בהתחלה] is that the legislation of חלה is described as setting aside מראשית עריסותיכם, "from the 'beginning' of your dough" (Numbers 15,20). The same word is also used in Deut. 18,4 in connection with the tithes. The expression is further used in connection with בכורים, as we know from our פרשה 26,2. The difficulty with this Midrash is why these three commandments should be so much more important than others to justify their being reported to be the reason that G–d created the universe. We have other easily understandable quotes about the word ראשית being equated with Israel and the world being created for the sake of Israel or for the sake of Torah. This special significance of the above-mentioned three commandments certainly needs elaboration! Another difficulty in the Midrash is the wording אין דבר נקרא ראשית אלא חלה, which implies that the appellation ראשית is not accorded to anything else but חלה. How can the Midrash reverse itself immediately afterwards and state אין דבר נקרא ראשית אלא מעשר? The Midrash compounds this by stating "אין דבר נקרא ראשית אלא בכורים." How many things are there which qualify for the exclusive appellation ראשית? Another difficulty is that the verse (18,4) quoted by the Midrash as proving that the term ראשית applies to מעשר actually speaks of תרומה and not of מעשרות? Why does the Midrash not use the customary form for quoting a verse i.e. שנאמר, but instead says: כמה דאת אמר?