Pisqa’ 106262H:152-154; JN1:270-272. 1. “And you shall eat before HASHEM your God, in the place where He shall choose to settle His Name” (Dt.14:23). [Concerning this verse] R. Yose teaches three lessons in the name of three elders.
[First,] R. Akiva says: is it possible to say that a person may import Firstlings from beyond the Land to the Land? The Teaching states: “And you shall eat before HASHEM your God, in the place where He shall choose to settle His Name” (Dt.14:23)— from a place where you may bring the tithe of grain, you may also bring Firstlings. Since you may not bring the tithe of grain from beyond the Land, neither may you import Firstlings [from beyond the Land].263= T. San.3:5.
[Second,] Shimon b. Zoma says: is it possible to say that just as the Torah requires a partition [to separate priests eating] the Most-Holy-offerings from [commoners eating] Lesser-Holy-offerings, So, too, should the Torah require a partition [to separate priests eating] Firstlings from [the commoners eating] Second-tithe? Now, reason dictates this: the Firstling requires transport to the specific place [of its offering], and the Second-tithe requires transport to the specific place [of its consumption]. Just as the Firstling is eaten only within the walls [of Jerusalem], so, too, Second-tithe as well should be eaten only within the walls [of Jerusalem]. [Furthermore,] just as eating the Firstling imposes spatial limitations,264That is, it may be eaten only within the walls of Jerusalem (M. Zev.5:8). and also imposes temporal limitations,265That is, it must be eaten within two days and the intervening night (M. Zev.5:8). would you claim that [eating] the Second-tithe, with its broad temporal range,266There is no fixed time-limit for eating Second-tithe. should also permit a broad spatial range? The Teaching states: “And you shall eat before HASHEM your God, in the place where He shall choose to settle His Name” (Dt.14:23)— just as the Firstling may be eaten only within the walls [of Jerusalem], so, too, Second-tithe should be eaten only within the walls [of Jerusalem].267=T. San.3:5.
[Third,] R. Ishmael says: is it possible to say that, in the present eon [while the Abode is destroyed], a person may bring his Second-tithe up to Jerusalem and eat it there? Now, reason dictates this: the Firstling requires transport to the specific place [of its sacrifice], and the Second-tithe requires transport to the specific place [of its consumption]. Just as the Firstling may be eaten only while the Abode still exists, so, too, shouldn’t Second-tithe be eaten only while the Abode still exists? 2. No [for the comparison is flawed]! If you take the Firstling as your example— well, its blood and limbs are destined for the altar! Would you consider it [comparable to] Second-tithe, whose blood and limbs are not destined for the altar? [The example of] First-fruits illustrates [the difference], since [being produce] no blood and limbs are destined for the altar, yet they are eaten only while the Abode exists! No [this, too, is a flawed comparison]! If you take First-fruits as your example— well, they must be placed before the altar! Would you consider them [comparable to] Second-tithe, which need not be placed before the altar? The Teaching states: “And you shall eat before HASHEM your God, in the place where He shall choose to invest His Name” (Dt.14:22-23). The verse compares the consumption of the Firstling to the consumption of Second-tithe. Just as the Firstling is eaten only while the Abode still exists, so, too, Second-tithe may be eaten only while the Abode still exists!268=T. San.3:6
3. Others say: Is it possible to say that once [its first] year has passed into the next, [a Firstling] should be disqualified for the altar, as are other consecrated animals that are disqualified? The Teaching states: “And you shall eat before HASHEM your God” (Dt.14:22). If [the purpose of this verse] is to teach that the Firstling is eaten within the walls of Jerusalem, there is no need for it, for, indeed, [of the Firstling] it is already stated: “Before HASHEM your God shall you eat it” (Dt.15:20). If [the purpose] is to teach that the Second-tithe is eaten within the walls of Jerusalem, there is [also] no need for it, for, indeed, [concerning the Second-tithe] it is already stated: “You may not eat within your gates from the tithe of your grain, your must, or your oil” (Dt.12:17). If so, why is this stated: “And you shall eat before HASHEM your God” (Dt.14:22) [The verse] compares the consumption of the Firstling to the consumption of Second-tithe cattle. Just as Second-tithe [cattle] are eaten once [their first] year has passed into the next, so, too, the Firstling may be eaten once [its first] year has passed into the next.269=T. San.3:6
4. “So that you might learn to revere HASHEM your God” (Dt.14:23)— this explains that [The removal of] the tithe brings a person to the study of Torah. “For all time” (Dt.14:23)— whether in the Land or beyond the Land.
(דברים יד כג) וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר, רַבִּי יוֹסֵי אוֹמֵר שְׁלֹשָׁה דְבָרִים מִשּׁוּם שְׁלֹשָׁה זְקֵנִים:
Pisqa’ 106262H:152-154; JN1:270-272.
1. “And you shall eat before HASHEM your God,
in the place where He shall choose to settle His Name” (Dt.14:23).
[Concerning this verse] R. Yose teaches three lessons
in the name of three elders.
רַבִּי עֲקִיבָה אוֹמֵר: יָכוֹל יְהֵא אָדָם מַעֲלֶה בְּכוֹרוֹת מֵחוּצָה לָאָרֶץ לָאָרֶץ? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר, מִמָּקוֹם שֶׁאַתָּה מֵבִיא מַעְשַׂר דָּגָן אַתָּה מֵבִיא בְּכוֹרוֹת; מֵחוּצָה לָאָרֶץ, שֶׁאִי אַתָּה מֵבִיא מַעְשַׂר דָּגָן – אֵין אַתָּה מֵבִיא בְּכוֹרוֹת.
[First,] R. Akiva says:
is it possible to say that
a person may import Firstlings
from beyond the Land to the Land?
The Teaching states:
“And you shall eat before HASHEM your God,
in the place where He shall choose to settle His Name” (Dt.14:23)—
from a place where you may bring the tithe of grain,
you may also bring Firstlings.
Since you may not bring the tithe of grain
from beyond the Land,
neither may you import Firstlings
[from beyond the Land].263= T. San.3:5.
שִׁמְעוֹן בֶּן זוֹמָא אוֹמֵר: יָכוֹל כְּשֵׁם שֶׁנָּתְנָה תּוֹרָה מְחִצָּה בֵּין קָדְשֵׁי קָדָשִׁים לְקָדָשִׁים קַלִּים כָּךְ נָתְנָה תוֹרָה מְחִצָּה בֵּין בְּכוֹר לְמַעֲשֵׂר שֵׁנִי? וְדִין הוּא: בְּכוֹר טָעוּן הֲבָאַת מָקוֹם וּמַעֲשֵׂר שֵׁנִי טָעוּן הֲבָאַת מָקוֹם, מַה בְּכוֹר אֵין נֶאֱכָל אֶלָּא לִפְנִים מִן הַחוֹמָה – אַף מַעֲשֵׂר שֵׁנִי לֹא יְהֵא נֶאֱכָל אֶלָּא לִפְנִים מִן הַחוֹמָה. מַה לִּבְכוֹר, מִיעֵט מְקוֹם אֲכִילָתוֹ שֶׁכֵּן מִיעֵט זְמַן אֲכִילָתוֹ, תֹּאמַר בְּמַעֲשֵׂר שֵׁנִי שֶׁרִבָּה זְמַן אֲכִילָתוֹ? הוֹאִיל וְרִבָּה זְמַן אֲכִילָתוֹ – יְרַבֶּה מְקוֹם אֲכִילָתוֹ! תַּלְמוּד לוֹמַר: וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר, מַה בְּכוֹר אֵין נֶאֱכָל אֶלָּא לִפְנִים מִן הַחוֹמָה – אַף מַעֲשֵׂר שֵׁנִי לֹא יְהֵא נֶאֱכָל אֶלָּא לִפְנִים מִן הַחוֹמָה.
[Second,] Shimon b. Zoma says:
is it possible to say that
just as the Torah requires a partition
[to separate priests eating] the Most-Holy-offerings from
[commoners eating] Lesser-Holy-offerings,
So, too, should the Torah require a partition
[to separate priests eating] Firstlings from
[the commoners eating] Second-tithe?
Now, reason dictates this:
the Firstling requires transport to
the specific place [of its offering],
and the Second-tithe requires transport to
the specific place [of its consumption].
Just as the Firstling is eaten only
within the walls [of Jerusalem],
so, too, Second-tithe as well
should be eaten only
within the walls [of Jerusalem].
[Furthermore,] just as eating the Firstling
imposes spatial limitations,264That is, it may be eaten only within the walls of Jerusalem (M. Zev.5:8).
and also imposes temporal limitations,265That is, it must be eaten within two days and the intervening night (M. Zev.5:8).
would you claim that [eating] the Second-tithe,
with its broad temporal range,266There is no fixed time-limit for eating Second-tithe.
should also permit a broad spatial range?
The Teaching states:
“And you shall eat before HASHEM your God,
in the place where He shall choose to settle His Name” (Dt.14:23)—
just as the Firstling may be eaten only
within the walls [of Jerusalem],
so, too, Second-tithe should be eaten only
within the walls [of Jerusalem].267=T. San.3:5.
רַבִּי יִשְׁמָעֵאל אוֹמֵר: יָכוֹל יְהֵא אָדָם מַעֲלֶה מַעֲשֵׂר שֵׁנִי לִירוּשָׁלִַם בַּזְּמַן הַזֶּה וְאוֹכְלוֹ? וְדִין הוּא: בְּכוֹר טָעוּן הֲבָאַת מָקוֹם, וּמַעֲשֵׂר שֵׁנִי טָעוּן הֲבָאַת מָקוֹם. מַה בְּכוֹר, אֵין נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת – אַף מַעֲשֵׂר שֵׁנִי, לֹא יְהֵא נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת. לֹא: אִם אָמַרְתָּ בִּבְכוֹר, שֶׁיֵּשׁ מִמֶּנּוּ דָּמִים וְאֵמוּרִים לַמִּזְבֵּחַ, תֹּאמַר בְּמַעֲשֵׂר שֵׁנִי, שֶׁאֵין מִמֶּנּוּ דָּמִים וְאֵמוּרִים לַמִּזְבֵּחַ? בִּכּוּרִים יוֹכִיחוּ, שֶׁאֵין מֵהֶם דָּמִים וְאֵמוּרִים לַמִּזְבֵּחַ, וְאֵין נֶאֱכָלִים אֶלָּא בִּפְנֵי הַבַּיִת! לֹא: אִם אָמַרְתָּ בְּבִכּוּרִים, שֶׁטְּעוּנִים הַנָּחָה לִפְנֵי הַמִּזְבֵּחַ תֹּאמַר בְּמַעֲשֵׂר שֵׁנִי, שֶׁאֵין טָעוּן הַנָּחָה לִפְנֵי הַמִּזְבֵּחַ? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחַר, מַקִּישׁ אֲכִילַת בְּכוֹר לְמַעֲשֵׂר שֵׁנִי. מַה בְּכוֹר, אֵין נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת – אַף מַעֲשֵׂר שֵׁנִי, לֹא יְהֵא נֶאֱכָל אֶלָּא בִּפְנֵי הַבַּיִת.
[Third,] R. Ishmael says:
is it possible to say that,
in the present eon [while the Abode is destroyed],
a person may bring his Second-tithe up to Jerusalem
and eat it there?
Now, reason dictates this:
the Firstling requires transport to
the specific place [of its sacrifice],
and the Second-tithe requires transport to
the specific place [of its consumption].
Just as the Firstling may be eaten
only while the Abode still exists,
so, too, shouldn’t Second-tithe be eaten
only while the Abode still exists?
2. No [for the comparison is flawed]!
If you take the Firstling as your example—
well, its blood and limbs are destined for the altar!
Would you consider it [comparable to] Second-tithe,
whose blood and limbs are not destined for the altar?
[The example of] First-fruits illustrates [the difference],
since [being produce] no blood and limbs are destined for the altar,
yet they are eaten only while the Abode exists!
No [this, too, is a flawed comparison]!
If you take First-fruits as your example—
well, they must be placed before the altar!
Would you consider them [comparable to] Second-tithe,
which need not be placed before the altar?
The Teaching states:
“And you shall eat before HASHEM your God,
in the place where He shall choose to invest His Name” (Dt.14:22-23). The verse compares the consumption of the Firstling
to the consumption of Second-tithe.
Just as the Firstling is eaten
only while the Abode still exists,
so, too, Second-tithe may be eaten
only while the Abode still exists!268=T. San.3:6
אֲחֵרִים אוֹמְרִים: יָכוֹל בְּכוֹר שֶׁעָבַר זְמַנּוֹ מִשָּׁנָה לַחֲבֶרְתָּהּ יְהֵא פָסוּל כִּפְסוּלֵי הַמֻּקְדָּשִׁים? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ. אִם לְלַמֵּד עַל הַבְּכוֹר שֶׁנֶּאֱכָל לִפְנִים מִן הַחוֹמָה – אֵין צָרִיךְ, שֶׁהֲרֵי כְּבָר נֶאֱמַר (דברים טו כ) ״לִפְנֵי ה׳ אֱלֹהֶיךָ תֹּאכְלֶנּוּ״. אִם לְלַמֵּד עַל מַעֲשֵׂר שֵׁנִי שֶׁנֶּאֱכָל לִפְנִים מִן הַחוֹמָה – אֵין צָרִיךְ, שֶׁהֲרֵי כְּבָר נֶאֱמַר (דברים יב יז) ״לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ״. אִם כֵּן לָמָּה נֶאֱמַר וְאָכַלְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ? מַקִּישׁ בְּכוֹר לְמַעֲשֵׂר שֵׁנִי, מָה מַעֲשֵׂר שֵׁנִי נֶאֱכָל מִשָּׁנָה לַחֲבֶרְתָּהּ – אַף בְּכוֹר נֶאֱכָל מִשָּׁנָה לַחֲבֶרְתָּהּ.
3. Others say:
Is it possible to say that
once [its first] year has passed into the next,
[a Firstling] should be disqualified for the altar,
as are other consecrated animals that are disqualified?
The Teaching states:
“And you shall eat before HASHEM your God” (Dt.14:22).
If [the purpose of this verse] is to teach that
the Firstling is eaten within the walls of Jerusalem,
there is no need for it,
for, indeed, [of the Firstling] it is already stated:
“Before HASHEM your God shall you eat it” (Dt.15:20).
If [the purpose] is to teach that
the Second-tithe is eaten within the walls of Jerusalem,
there is [also] no need for it,
for, indeed, [concerning the Second-tithe] it is already stated:
“You may not eat within your gates
from the tithe of your grain, your must, or your oil” (Dt.12:17).
If so, why is this stated:
“And you shall eat before HASHEM your God” (Dt.14:22)
[The verse] compares the consumption of the Firstling
to the consumption of Second-tithe cattle.
Just as Second-tithe [cattle] are eaten
once [their first] year has passed into the next,
so, too, the Firstling may be eaten
once [its first] year has passed into the next.269=T. San.3:6
לְמַעַן תִּלְמַד לְיִרְאָה אֶת ה׳ אֱלֹהֶיךָ – מַגִּיד שֶׁהַמַּעֲשֵׂר מֵבִיא אֶת הָאָדָם לִידֵי תַּלְמוּד תּוֹרָה. כָּל הַיָּמִים – בֵּין בָּאָרֶץ בֵּין בְּחוּצָה לָאָרֶץ.
4. “So that you might learn to revere HASHEM your God” (Dt.14:23)—
this explains that [The removal of] the tithe brings a person to the study of Torah.
“For all time” (Dt.14:23)—
whether in the Land or beyond the Land.