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Q&A When bringing first fruits, why do we say to the priest "your God" rather than "our God"?

Rav Moshe Shternbuch shlita in his sefer Ta'am Ve'Daas ad. loc. asks your question. He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum...

posted 4y ago by robev‭ · edited 4y ago by robev‭

Answer

#15: Post edited by

robev‭ · 2020-09-03T14:48:56Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully the bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) an explanation that this is referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or one of many.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully the bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that they are aware of what enabled them to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) an explanation that this is referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or one of many.

#14: Post edited by

robev‭ · 2020-09-03T14:47:40Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) an explanation that this is referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or one of many.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully the bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) an explanation that this is referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or one of many.

#13: Post edited by

robev‭ · 2020-09-03T14:08:40Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) an explanation that this is referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) an explanation that this is referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or one of many.

#12: Post edited by

robev‭ · 2020-09-03T14:08:19Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1), that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) an explanation that this is referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

#11: Post edited by

robev‭ · 2020-09-03T14:07:29Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1), that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

#10: Post edited by

robev‭ · 2020-09-03T14:01:51Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a contemporary commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a recent commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

#9: Post edited by

robev‭ · 2020-09-03T13:59:46Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", he is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a contemporary commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", the bringer is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a contemporary commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

#8: Post edited by

robev‭ · 2020-09-03T13:58:59Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", he is making it known that he is aware of what enabled him to bring these fruits in the first place.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous1. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", he is making it known that he is aware of what enabled him to bring these fruits in the first place.
--------------
1 It literally says הַחֶסֶד הָעֶלְיוֹן. I saw in a contemporary commentary on the **Zohar** called [**Zohar HaBahir**](https://tablet.otzar.org/en/book/book.php?book=177017&pagenum=1) that explains this to be referring to the righteous. I'm not so well-versed in the **Zohar** terminology, so I don't know if this is *the* explanation, or something one of many.

#7: Post edited by

robev‭ · 2020-09-03T13:56:29Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", he is making it known that he is aware of what enabled him to bring these fruits in the first place.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.&rlm;
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", he is making it known that he is aware of what enabled him to bring these fruits in the first place.

#6: Post edited by

robev‭ · 2020-09-03T13:55:48Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.
In truth, this question is already asked by the [**Zohar** II *parshas Yisro* p. 79b](https://www.sefaria.org/Zohar.2.79b.9?vhe=New_Torat_Emet_Zohar&lang=he):
> וּבְאָת אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, וְהָא אִינּוּן בְּאַרְעָא שַׁרְיָין, מַאי טַעֲמָא אֱלֹהֶיךָ, וְלֹא אֱלהֵינוּ. אֶלָּא אִינּוּן בַּעְיָין לְאַחֲזָאָה וּלְאוֹדָאָה, דִּבְגִינֵי דְּחֶסֶד עִלָּאָה, זָכָאן לְכָל הַאי, וְשַׁרְיָין בְּאַרְעָא, וְעָאֲלָן לְהַהִיא אַרְעָא, וְעָבִיד עִמְּהוֹן כָּל אִינּוּן טָבָאן, וּבְגִינֵי כַּךְ, הֲווֹ אַמְרִי מִלִּין אִלֵּין לַכֹּהֵן, (ולא לבר נש אחרא) דִּכְתִּיב הִגַּדְתִּי הַיּוֹם לַיְיָ' אֱלהֶיךָ, (והכי הוא ודאי) מִשּׁוּם דְּאָתֵי מִסִּטְרָא דְּחֶסֶד.&rlm;
Translated to Hebrew from [here](http://mobile.tora.ws/index.html?bgf=lnn(990206,25,0)):
> וּבָאתָ אֶל הַכֹּהֵן אֲשֶׁר יִהְיֶה בַּיָּמִים הָהֵם וְאָמַרְתָּ אֵלָיו הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, וַהֲרֵי הֵם בָּאָרֶץ שׁוֹרִים. מָה הַטַּעַם אֱלֹהֶיךְ וְלֹא אֱלֹהֵינוּ? אֶלָּא הֵם רָצוּ לְהַרְאוֹת וּלְהוֹדוֹת שֶׁבִּגְלַל הַחֶסֶד הָעֶלְיוֹן זָכוּ לְכָל זֶה וְשָׁרוּ בָאָרֶץ וְנִכְנָסִים לְאוֹתָהּ אֶרֶץ וְעָשָׂה עִמָּהֶם כָּל אוֹתָן טוֹבוֹת, וּמִשּׁוּם כָּךְ הָיוּ אוֹמְרִים דְּבָרִים אֵלֶּה לַכֹּהֵן {{ולא לאדם אחר}}, שֶׁכָּתוּב הִגַּדְתִּי הַיּוֹם לַה' אֱלֹהֶיךְ, {{וכך הוא ודאי}} מִשּׁוּם שֶׁבָּא מִצַּד הַחֶסֶד.
From what I gather it means, the **Zohar** answers that by saying "your G-d", it's an acknowledgement that the Jewish people are worthy of the land of Israel, and the fruits that come from it, solely due to the righteous. The Kohen is presumed to be righteous, so by saying to him "your G-d" and not "my G-d", he is making it known that he is aware of what enabled him to bring these fruits in the first place.

#5: Post edited by

robev‭ · 2020-09-03T13:42:36Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, I'm wondering, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority (my suggestion).
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

#4: Post edited by

robev‭ · 2020-09-03T13:41:52Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they'll act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they bringer will act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

#3: Post edited by

robev‭ · 2020-09-03T13:41:24Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. He's "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they'll act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. Hashem is "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they'll act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

#2: Post edited by

robev‭ · 2020-09-03T13:41:04Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their stature. He's "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they'll act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.
He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.
As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their own stature. He's "more" the Kohen's G-d in the sense that he has a special relationship with Him.
The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they'll act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.
Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.
See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

#1: Initial revision by

robev‭ · 2020-09-03T13:40:26Z (about 4 years ago)

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[**Rav Moshe Shternbuch**](https://en.wikipedia.org/wiki/Moishe_Sternbuch) *shlita* in his *sefer* **Ta'am Ve'Daas** *ad. loc.* asks your question.

He suggests that by being commanded to say "your G-d" and not "my G-d", it's meant to teach us the proper decorum when approaching and addressing the Kohanim. The Kohanim are unique in the Jewish nation in that they serve Hashem in a very special and close way. Their service in the Temple makes them have a more intimate relationship with Hashem, and Hashem grants them unique Divine oversight. The way Hashem acts towards the Kohanim is different than how He acts towards the rest of the nation.

As such, by saying "Hashem your G-d", the Yisrael is in a sense humbling themselves before the Kohen, lowering their stature. He's "more" the Kohen's G-d in the sense that he has a special relationship with Him.

The goal is that if a person brings their first fruits to the Temple, and goes with this humility towards the Kohen, acknowledging his stature, then hopefully they'll act similarly towards Hashem Himself. They'll realize His grandeur, and serve Him with humility.

Although, this explanation only works for the Yisraelim. [Kohanim are also commanded in Bikkurim](https://thetaryag.com/chinuch/91), so according to this, I don't know why they say "your G-d" to the Kohen. Maybe there's just a standard text for everyone, and it goes according to the majority.

See also **Da'as Torah** *Biurim ad. loc.* by [**Rav Yerucham Levovitz**](https://en.wikipedia.org/wiki/Yeruchom_Levovitz), who notes the unique phraseology here, and says that **Rashi**'s comment here is based on it, but he doesn't justify why it's here.

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