Rashi: Still with reference to Pasuk 11, the Torah is teaching us that Bikurim applies even during the Sh'mitah.

Rashbam: To tech us that, when going to the Beis Hamikdash for Aliyah le'Regel, one should make use of the opportunity and take one's Bikurim ¹ as well.

Rashi: The Mitzvah applies to the first fruit that ripens on the tree.

Seforno: It means that Bikurim should be given from the best ¹ of the first fruit to appear.

Rashi: It comprises the seven fruits listed in Eikev, Devarim 8:8 - wheat, barley, grapes, figs, pomegranates, olives and dates. ¹

Bikurim, 1:1-2: It implies that the entire tree is growing from one's own field - to preclude from the Din of Bikurim a. where one plants in one's own field but grafts into a tree in a field belonging to someone else or a communal one, b. vice-versa; c. where one grafts from one tree in one's own field to another, but where a private or public road runs in between the two fields. ¹

Bikurim, 1:2: It implies that the fruit must grow from your land - to preclude where it is growing from the tree of a share-cropper (who pays a percentage of the cops) - a tenant who pays a fixed rent, a Sikrikun (person who demands land - on pain of death) or a Gazlan.

Bikurim, 1:1: It precludes from the Din of Bikurim land that belongs to a Nochri. ²

Bikurim, 1:5: It implies that the owner is responsible for the Bikurim (to replace them should they get lost or stolen, go bad or become Tamei) until he reaches the Beis-Hamikdash.

Oznayim la'Torah: "Bayis implies that Bikurim may only be brought to a structure of stone, not one of curtains, which explains why it was imperative to replace the current Mishkan with Mishkan Shiloh, which comprised stone walls and a curtain roof. ¹ before the obligation to bring Bikurim fell due at the termination of the fourteen years of Yerushah and Yeshivah. ²

Rashi: When one sees a fig (for example) that has ripened, one ties a red thread around it and declares it Bikurim, which one then takes to Yerushalayim and gives to a Kohen. ¹

Rashi (in Naso): From the Pasuk in Naso Bamidbar, 5:9: "Asher Yakrivu la'Kohen lo Yih'yeh".

Rashi, Ramban (in Re'ei, Devarim 14:21) and R. Bachye (citing Chulin 115b): The Torah presents it three times, once to prohibit eating (even in an unusual manner ? R. Bachye) ^{1 2} meat cooked in its mother's milk, ³ once to forbid deriving benefit from it and once to prohibit cooking them together. ⁴

Rashbam (in Ki Seitzei, Devarim 22:6)): Refer to Devarim, 22:6:7:4. ⁵

Seforno: It implies that one should do acts such as these in order to obtain an abundance of fruit, but should rather give Bikurim. ⁶

Targum Onkelos: It is a prohibition against eating meat and milk together.

Targum Yonasan: It is a prohibition against cooking and eating meat mixed with milk. ⁷

Moshav Zekenim: It implies that the prohibition is confined to where they were cooked together, but not if they were soaked together - even the entire day. ⁸

Hadar Zekenim #1: It means that one should not delay [sacrificing one's first born animals] for them to nurse and mature - but offer them immediately.

Hadar Zekenim #2 (citing Seifer ha'Gan): It is callous to cook meat with the milk from which it grew and lived. ⁹

Hadar Zekenim #2: It means that one should not leave Bikurim to nurture on the tree (which is their 'mother'), but should rather bring them immediately.

Hadar Zekenim #3: If you bring Bikurim, the grain will not burn when it is soft ¹⁰ and in Cheilev ha'Aretz (its mother); if not they will burn then. Do not bring Bikurim when they are soft; wait for them to ripen.

Da'as Zekenim (34:26): It hints at the Isur [mi'de'Rabanan] of marrying a woman who is nursing her baby from her previous husband, until twenty-four months. ¹¹

Sanhedrin, 4b: Because "Lo Sevashel G'di ... " implies in the way that one normally cooks, and one does not normally cook meat in fat.

Mechilta: It teaches us that the Isur of Basar be'Chalav extends to Kodshim. ¹

Hadar Zekenim #2 (citing Seifer ha'Gan): Because it is callous to cook meat with the milk from which it grew and lived. ¹

R. Bachye: Because milk is formed from the blood of an animal.The property of blood remains latent in the milk however, and is activated when cooked with the flesh from which it initially came, to create a Timtum ha'Leiv (a dullness or stupidity of the heart) and a cruel trait in the person who imbibes it. ¹

Hadar Zekenim #2 (citing Seifer ha'Gan): Because it is callous to cook meat with the milk from which it grew and lived. ²

Rashi #1: Because 'G'di' is the term that incorporates all young, tender animals. ¹

Rashi #2 (in Re'ei Devarim, 14:21): It writes "G'di" three times, to preclude Chayos, birds and fish ² from the prohibition.

Ibn Ezra: Because it was common to cook a kid-goat in its mother's milk - since its meat is not moist. ³

Chulin, 113b: "On the one hand, "G'di" incorporates Cheilev, a Neveilah and an embryo in the prohibition of Basar be'Chechalav, whilst on the other, it precludes a placenta and a non-Kasher animal from the prohibiton. ⁴

Chulin, 113b: It precludes cooking the milk of a male animal, of an animal that has been Shechted and of a non-Kasher animal from the prohibition of Basar be'Chalav. ¹

Chulin, 114: It includes cooking the meat of an animal in the milk of a different ² cow or of a sheep and the a kid-goat in its own mother's milk.

Mechilta: To include Kodshim in the prohibition of Basar be'Chalav. ¹

R. Bachye #1: To warn Yisrael that, (with no known reason) and when they go to Yerushalayim three times a year, their minds should be clear to reflect on the ways of the Torah (which they can learn from the Kohanim performing the Avodah) and not blocked by eating meat cooked in milk.

R. Bachye #2 (citing the Rambam in Moreh ha'Nevuchim): Because it was the way of the Nochri priests to eat meat cooked in milk on their festivals, and the Torah tends to do the opposite of anything that the idolaterd do in order to uproot idolatry from the world. ¹

R. Bachye #3 (according to Kabalah): Because meat and milk on earth represent Midas ha'Din and Midas ha'Rachamim respectively in the upper worlds ²

Rashbam: Because one tends to eat a lot of meat on Yom-Tov.

R. Bachye #1: The comparison teaches us that, like Basar be'Chalav, Bikurim (which becameTamei) are Asur be'Hana'ah.

R. Bachye #2: The comparison teaches us that one must bring Bikurim from what is ripe ('Mevushal'), and not before.

Seforno: It teaches us that, if one wants to enjoy a successful fruit harvest, the way to do it is by observing the Mitzvah of Bikurim (and Terumah), as the Pasuk writes in Yechezkel, 44:30, and not by indulging in various kinds of sorcery, such as cooking kid-goats in their mothers' milk.

Hadar Zekenim: Refer to 23:19:5:5,7 & 8.

Moshav Zekenim (34:26): To teach us that, just as Hashem commanded us to separate Bikurim, and forbade new grain until we bring the Omer and separate [its Kometz], so too, are we obligated to separate milk from meat, because once they are together, they are forbidden.

Rashi #1 and Ramban Refer to 23:19:5:1.

Rashi #2 (in Re'ei, Devarim, 14:21): To preclude Chayos, birds and fish from the Isur.

R. Bachye: Because like the Isur Bishul itself, they are confined to meat that is cooked together with milk. ^{1 2}