The Torah (Devarim 26:1) relates how the owner of a first crop would select the Bikurim, place the fruit in a “ten’eh” (basket), and bring it to the Kohen in the Beis Hamikdash. Explains the Baal Haturim: “Ten’eh” – אנט is gematria 60 because the amount of Bikurim (me’drabonon) is one of sixty; in addition (adds the Baal Haturim), for this reason the letter “ס”  is omitted in the pesukim discussing Bikurim.                                              

 There are two obvious questions: 

1. Why is the amount “one in sixty” alluded to in the word “ten’eh” (basket) – shouldn’t it be referenced in a word such as fruit, crop or Bikurim which reflects the actual item being brought? Why is the gematria on the word “ten’eh” which is the vessel that holds the first Bikurim and is secondary to the actual Bikurim?                                              

 2. Why is the shiur of “one in sixty” alluded to by the omission of letter “samach” in Parshas Bikurim; wouldn’t it be more appropriate that instead it be symbolized by a large letter “samach”, or by a proliferation of letters “samach”? [Also asked in Sefer Mi’mamakim]

 The Mishna (Bikurim 3:8) teaches that rich farmers brought a “ten’eh” made of gold or silver while the poor brought a hand-crafted willow basket (Malbim per Sifri). Just as by the Pesach Seder the wealthy place their finest gold and silver utensils on the Seder table in order to honor the Seder and honor the Ribbono Shel Olam, so too, those who own gold and silver vessels place their Bikurim in them because this honors the Bikurim, honors the Kohen, and honors the Ribbono Shel Olam. The poor man who lacks expensive utensils, puts his Bikurim into his hand crafted basket as if to tell the Kohen: I honor you by giving the Bikurim together with my personal hand woven labor of love; I put in time, care and effort in creating this “ten’eh” – this presentation elevates and dignifies the Bikurim, the Kohen, and the Ribbono Shel Olam.

 When one goes out to a restaurant, it is not only to be served tasty and wholesome food. Also, crucial is the setting, ambiance and presentation. The portion should be professionally presented, and displayed with appealing color and contrast.

 The Torah is telling us that the Bikurim presentation – the “ten’eh” – is not an added dimension or a separate hidur mitzvah, but is an integral component, and part and parcel of, the mitzvah of Bikurim. The amount “one in sixty” is reflected in the word “ten’eh” because without the “te’neh” – without the presentation – there is deficiency in the entire essence of the mitzvah. The “one in sixty” must be unified with the “te’neh”, with the rich and the poor making their respective presentations.

 Therefore, the lesson is alluded to by the omission of letter “samach”. Bringing “one in sixty” [“samach”] without a proper “ten’eh” presentation fails not only in the quantity (“kamus”) aspect of the mitzvah, but is defective in the quality (“aichus”) of the Bikurim as well.

 For this reason, the Yidden traveled to Yerushalayim carrying their Bikurim with parades, pomp, public participation and ceremony.

We find a similar concept by the mitzvah of Tzedaka. If one does not give Tzedaka with a smile and in a warm manner, this undermines the very integrity of the mitzvah.

Chazal say:

“Tzedoka is rewarded solely in proportion to its kindness” – Succa 49b. “If one gives Tzedoka with a poor attitude, even if it is a huge monetary amount, he loses the complete zechus. Tzedoka must be given with a positive disposition, with genuine happiness and with sympathy – Rambam Hilchos Matanos Aniyim 10:4.

The smile and the sympathy are The Presentation.