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 and Ramban (in Re'ei, 14:21): The Torah presents it three times, once to prohibit eating meat cooked in its mother's milk, ¹ once to forbid deriving benefit from it and once to prohibit cooking them together. ²

Rashbam (in Ki Seitzei): Refer to Devarim, 22:6:7:4. ³

Seforno: It implies that one should do acts such as these in order to obtain an abundance of fruit, but should rather give Bikurim. ⁴

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. ⁵

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. ⁶

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. ⁷

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 ⁸ 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): This hints at the Isur [mi'de'Rabanan] of marrying a woman nursing another man's baby, until twenty-four months. Rosh citing R. Sadya Gaon: The Gematriya of Tevashel is seven hundred and thirty (the number of days in two years; the 'Beis' hints at) excluding the day of death ⁹ [of the father] and the day he is Mekadesh her. ¹⁰

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

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

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

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.