Midrash sur Les Nombres 5:10

(Bamidbar 5:10) "And a man, his holy things, to him shall they be": All kodshim ("holies") were included in "And a man, his holy things, to him shall they be." Scripture "pulled out" all the kodshim and gave them to the Cohanim, leaving over (to the owners) only ("portions") of thank-offerings, peace-offerings, the Pesach offering, beast-tithe, second-tithe, and neta revai (plantings of the fourth year). Variantly: And a man, his holy things, to him shall they be": From here you derive that to the Cohein who performs the sacrifice (even in a different watch), its service (i.e., its flesh) and its skin belong "to him" (the Cohein). Variantly: "And a man, his holy things, to him shall they be": What is the intent of this? From (Vayikra 19:24) "And in the fourth year all of its fruit shall be holy in praise of the L-rd," (I would not know) "holy" to the owners or "holy" to the Cohanim? It is, therefore, written "And a man, his holy things, to him shall they be." Scripture here speaks of neta revai, that it belongs to the owners. These are the words of R. Meir. R. Shimon says: "holy" to the owners. You say "holy" to the owners, but perhaps it is "holy" to the Cohanim! — You derive it thus: second-tithe is called "holy" (viz. Devarim 26:13) "and neta revai is called "holy." Just as second-tithe is "holy" to the owners, so, neta revai should belong to the owners. — (No,) this is refuted by terumah, which is called "holy" (viz. Vayikra 22:14) and yet belongs to the Cohanim. — Would you say that? There is a difference. Second-tithe requires bringing to the place (Jerusalem) and neta revai requires bringing to the place. If I learned that second-tithe belongs to the owners, neta revai should belong to the owners. — (No,) this is refuted by bikkurim, which, even though they require bringing to the place, belong to the Cohanim. — Would you say that? There is a difference. Second-tithe is called "holy," and requires bringing to the place, and redemption. And neta revai is called "holy," and requires bringing to the place, and redemption. And this is not to be refuted by terumah, which, even though it is called "holy," does not require bringing to the place, nor by bikkurim, which, even though they require bringing to the place, do not require redemption. I will learn a thing from a thing, and I will reason out a thing from a thing. I will learn a thing of three facets from a thing that is similar in (these) three facets, and I will not learn a thing of three facets from a thing which is not similar in (these) three facets, but only in one or two. If I have learned, then, that second-tithe belongs to the owners, then neta revai, too, should belong to the owners. R. Yossi says "holy" to the owners. You say "holy" to the owners, but perhaps it is "holy" to the Cohanim! — It is, therefore, written (of neta revai, Vayikra 19:25) "And in the fifth year you may eat its fruit to increase for you its produce." For whom is it increased? For him to whom it has already been given (in the fourth year, i.e., the owner.)

(Bamidbar 5:10) "And every man, his holy things, to him shall they be": What is the intent of this? Because it is written (Ibid. 18:19) "All the terumoth of the holy things which the children of Israel will separate for the L-rd have I given to you (Aaron) and to your sons, etc.", I might think that he (a Cohein) could forcibly seize them (the priestly gifts). It is, therefore, written "And every man, his holy things, to him shall they be" — He has the option of giving them to any Cohein he wishes. "And a man, his holy things, to him shall they be": If one measured out (terumah) for them (certain Cohanim) on the ground and others (later) joined them, I might think that I pronounce over him "Whatever a man gives to the Cohein, (in this instance the Cohein for whom he measured it out), to him (that Cohein) shall it be"; it is, therefore, written "And every man, his holy things, to him (the man) shall they be" (i.e., he retains the option of giving it to those who came later). I might then think that if he measured it out (for him) in a basket and others joined later, I still pronounce over him "And every man, his holy things, to him (the man) shall they be" (and he can give it to the later ones); it is, therefore, (for such a circumstance) written "Whatever a man gives to the Cohein, (in this instance, the first Cohein), to him (that Cohein) shall it be." R. Yossi says if one redeemed his (first-born) son within thirty days, and he (the son) died, I might think that I pronounce over him (the father) "Whatever a man gives to the Cohein to him (the Cohein) shall it be"; it is, therefore, written "And every man, his holy things, to him (the man) shall they be." (If he died) after thirty days, the money is not taken back from the Cohein, it being pronounced over the father "Whatever a man gives to the Cohein, to him (the Cohein) shall it be."

We are taught that Rabbi says: "Never shall a man try to acquire too many friends within his house, for it is said (Pr. 18, 24.) A man's many companions are hurtful to him." We are taught that Rabbi says: "A man should avoid appointing a supervisor over his household for had not Potiphar appointed Joseph the supervisor over his household, the trouble [he had] would not have occurred." We are taught that Rabbi says: "Why has the section referring to the Nazarite been arranged close to the section of Sota? To tell us that if one sec a Sota in her corrupted state he shall obstain from wine." Hezekiah, the son of R. Parnach, said in the name of R. Jochanan: "Why has the section referring to the Sota been arranged close to the section of Terumah and tithes?" To tell us that whoever has Terumah and tithes and does not give them to the priest will finally be obliged [to go] to the Priest on account of his wife, as it is said (Num. 5, 10.) And every man's hallowed things shall be his, and immediately succeeding this is written If the wife of any man go saide; and after this is written: Then shall the man bring his wife, etc. And moreover poverty will at last overtake him and he will become a recipient of that same thing which he refused to give, as it is said And every man's hallowed things shall be his [i.e.. And every man's hallowed things, — if he gives it not to the priest, — shall he his own, — for his own necessities]." R. Nachman b. Isaac said: "If, on the other hand, he give [deliberately the tithes to the priest], he will become rich, as it is said (Ib.) Whatever any man giveth to the priest shall belong to him, i.e., he shall have much wealth." R. Huna b. Brachia in the name of R. Elazar Hakapar said: "To him who associates the Heavenly name in his troubles (praising the Lord even for misfortune), his means of support will be doubled, as it is said (Job 22, 25.) Yea, the Almighty shall be thy defence, and thou shall have plenty of silver." R. Samuel b. Nachmeini said: "His maintenance will come as quickly as a bird flies; for it is said (Ib.) And thou shalt have plenty of silver." R. Tubia said in the name of R. Joshiya: "He who is careless about the study of the Torah, will have no strength to withstand a day of adversity; as it is said (Pr. 24, 10.) If thou faint in the day of adversity, thy strength i small." R. Ami b. Mathun in the name of Samuel said: "Even [if he weaken himself] from one meritorious deed; for it is said If thou faint, i.e., from whatever the weakening; may be."