Midrash su Malachia 3:10

(Deut. 14:22:) YOU SHALL SURELY TITHE <ALL>. Moses said: Sovereign of the World, does it follow from here that one takes out a tithe? The Holy One said to him (in Job 8:8, 10): SO PLEASE ASK A FORMER GENERATION, AND CONFIRM THE RESEARCH OF THEIR ANCESTORS…. WILL THEY NOT INSTRUCT YOU AND TELL YOU….? How so? (I Chron. 1:1:) ADAM, SETH, ENOSH. From Adam up to Noah there are ten generations,¹I.e., Adam, 2. Seth, 3. Enosh, 4. Kenan, 5. Mahalalel, 6. Jared, 7. Enoch, 8. Methuselah, 9. Lamech, and 10. Noah. See Tanh., Gen. 9:1; TDER (16), p. 80 (Friedmann). and I took the tenth.²Probably Noah (Gen. 6:9), but possibly Enoch (Gen. 5:21). See PRK 23:10. From Noah to Abraham there are ten generations,³I.e., 1. Noah, 2. Arpachshad, 3. Shelah, 4. Eber, 5. Peleg, 6. Reu, 7. Serug, 8. Nahor, 9. Terah, 10. Abraham. and I took the tenth, which was Abraham. So it is therefore written (in Job 8:10): WILL THEY NOT INSTRUCT YOU AND TELL YOU to take out one tenth? (Deut. 15:20:) YEAR BY YEAR. If you have taken out a tithe during a given year, you gain merit for another year. R. Abba bar Kahana said: The importance of tithes is <mentioned> throughout all the Torah (in the Law, in the Prophets, and in the Writings). It is written (in Deut. 6:16): DO NOT PUT THE LORD YOUR GOD TO THE TEST <AS YOU PUT HIM TO THE TEST THROUGH A TAX (MSH)>.⁴So the midrash understands this verse. Since Deut. 6:16 refers to an incident at Massah (MSH) in Exod. 17:1–7, biblical translations render the bracketed clause to mean, AS YOU PUT HIM TO THE TEST AT MASSAH. Exod. 17:1–7 also explains in vs. 7 that MASSAH means “test.” The midrash, however, either revowels MSH as MISSAH, a word which means “tribute,” “contribution,” or “quota,” in this case the tithe, or perhaps understands the name as a form of mas, which had come to mean “tax.” Also in reference to tithes it is written (in Mal. 3:10): [BRING ALL THE TITHE <INTO THE STOREHOUSE, THAT THERE MAY BE FOOD IN MY HOUSE>]. SO PLEASE TEST ME IN THIS, <SAYS THE LORD OF HOSTS>. And who tested the tithes? The generation of Hezekiah, as stated (in II Chron. 31:9–10): THEN HEZEKIAH {THE KING} QUESTIONED <THE PRIESTS AND THE LEVITES> ABOUT THE HEAPS (of produce). SO THE CHIEF PRIEST AZARIAH OF THE HOUSE OF ZADOK SPOKE [UNTO HIM] <AND SAID: EVER SINCE PEOPLE BEGAN TO BRING THE TERUMAH (i.e., the priestly tithe on produce) TO THE HOUSE OF THE LORD,> WE HAVE EATEN {AND HAVE DRUNK} [AND HAVE BEEN SATISFIED], WHILE LEAVING OVER <FOOD IN GREAT AMOUNTS>. Why? (Ibid., cont.:) BECAUSE THE LORD HAS BLESSED HIS PEOPLE. The Holy One said: In this world I have blessed one generation, but hereafter in the world to come, I am blessing <all the generations of> Israel, as stated (in Jer. 31:22 [23]): AGAIN THEY SHALL SAY THIS THING {ON THE MOUNTAIN OF THE LORD, IN JERUSALEM, AND IN ALL THE CITIES OF JUDAH} [IN THE LAND OF JUDAH AND ITS CITIES, WHEN I RESTORE THEM AS BEFORE]: MAY THE LORD BLESS YOU, O HABITATION OF {RIGHTEOUS HOLINESS} [RIGHTEOUSNESS], O HOLY MOUNTAIN.

(Fol. 9) R. Jochanan said: "Rain is not withheld except for such men as promise publicly to give charity and then do not fulfill their promise; as it is said (Prov. 25, 14) Like clouds and wind without rain, so is he that boasteth himself of a false gift." R. Jochanan said again: "What is the significance of the passage (Deut. 14, 22) Thou shalt truly tithe. [It signifies that thou shalt] give tithes in order that thou mayest become rich." R. Jochanan met a child of Resh Lakish. "Tell me thy verse [which thou didst study today]," said he to the child. "Asser T'Asser" (thou shalt truly tithe) was the child's reply. "But what does Asser T'asser mean? the child then asked R. Jochanan. "It means," said R. Jochanan, "give tithes in order that thou mayest become rich." The child then asked: "Whence dost thou know this?" And he replied: "Go and try it, [and see if it is not so]." "But is it then allowed to try God," rejoined the child? "Behold it is written (Deut. 6, 16) Ye shall not tempt the Lord thy God." Whereupon R. Jochanan said: "Thus said R. Hosea: 'In all other things [it is not allowed to tempt God] except in tithes; for it is said (Mal. 3, 10) Bring ye all the tithes into the storehouse, that there may be provision in my house, and prove me but herewith, saith the Lord of Hosts, if I will not open for you the windows of heaven, and pour out for you a blessing, until it be more than enough.'" "Had I come to that verse, [in my studies,"] remarked the child, "I would not have needed thee, nor R. Hosea, thy Rabbi."

Resh Lakish said: "Whoever observes carefully the precepts concerning Tzitzith will, as a reward, have two thousand eight hundred servants to wait upon him; for it is said (Zech. 8, 23.) Thus said the Lord of Hosts, 'In those days it shall come to pass that ten men out of all the languages of the nations, shall take hold — yea, they shall take hold of the skirts of him that is a Jew, saying. Let us go with you, for we have heard that God is with you.' " We are taught that R. Nechemia says: "As a punishment for gratuitous hatred, the penalty is strife at the home of that man; and his wife will have miscarriages; and the sons and daughters of that man will die prematurely." R. Elazar, the son of R. Juda, said: "The punishment for the sin of neglecting to separate Challah is an unblessed harvest gathering; a curse will be sent upon the prices of food; and they will sow, but strangers will eat them up, as it is said (Lev. 26, 16.) Then will I also do this unto you; I will inflict on you terror, consumption and fever that consume the eyes and cause sorrow to the heart; and you shall sow your seed in vain, for your enemies shall eat it up. Do not read Behala (terror) but B'chala (on account of Challah), and if the separation of Challah is observed, then, blessings will follow, as it is said (Ezek. 44, 30.) And the first of your dough shall you give to the priest, to cause a blessing to rest on thy house." The punishment for the sin of neglecting laws concerning Terumah and tithes, is that the sky will withhold rain and dew; high prices [in food] will prevail; there will be no profits, and men will run about to earn a livelihood and will not succeed; as it is said (Job 24, 19.) Drought and heat speedily consume the snow waters; so doth the grave those who have sinned. What does that prove? In the academy of R. Ishmael it was taught that it means: "On account of your failure to discharge the duties which I commanded you to perform during the summer you will be robbed during the snow-water winter." But if they do give [Terumah and tithes] they will be blessed, as it is said (Malachi 3, 10.) Bring ye all the tithes into the storehouse that there may be provision in my house, and prove me but herewith, saith the Lord of Hosts, if I will not open for you the windows of heaven, and pour out for you a blessing Aad b'li duy? What is meant by Aad b'li duy? Rami b. Chama in the name of Rab said: "Until your lips grow tired of saying it is enough;" The penalty for the sin of robbery is an invasion of locusts; famine prevails, and people will be fed on the flesh of their own sons and daughters; as it is said (Amos 4, 1.) Hear this word, O ye cows of Bashan, that are on the Mount of Samaria, who oppresseth the poor, who crusheth the needy. (Fol. 33a) Raba said: "For instance, those women of Mechuza who eat but do nothing [they force their husbands to deal dishonestly and to rob]; and it is also written (Ib. ib. 9.) I had smitten you with blasting and mildew, etc., and your vineyards, your fig-trees and your olive trees did the caterpillar devour. It is also written (Joel 1, 4.) What the caterpillar left hath the cankerworm eaten, and that which the cankerworm left hath the crickets eaten; and it is also written (Is. 9, 19.) And he snatcheth on the right hand and is (yet) hungry; and he eateth on the left hand, and is not (yet) satisfied; every man shall eat the flesh of his own arm. Do not read Zero'o (his arm) but read Zaro (his children)." As punishment for the sin of delaying sentence, perverting sentence, corrupting sentence, and neglecting to study the Torah, the sword [of an enemy], with its terrible preying system, pestilence and famine, will come. People will eat but will never be satisfied; they will eat their bread by weight; as it is written (Lev. 26, 25.) And I will bring over you the sword, avenging the quarrel of my covenant. And it is also written (Ib. ib. 26.) When I break unto you the staff of bread; and ten women shall bake your bread in one oven, and they shall deliver your bread by weight, and ye shall eat and not be satisfied, i.e., the word Brith (covenant) refers to the Torah, for it is written (Jer. 33, 25.) If my covenant (Brith) were not by day and night, etc., and it is written (Lev. 26, 43.) Because even they despised my ordinances. As punishment for the sin of swearing in vain, swearing falsely, defaming of the name of God, and desecration of the Sabbath, wild beasts multiply, cattle are destroyed, the people decrease, and the roads become desolate, as it is said (Lev. 25, 23.) And if notwithstanding these things, ye will not be reformed by me. Do not read B'aile (these things) but read it B'ala (swearing), and it is written (Ib. ib. 22.) And I will send out against you the beasts of the field, etc. [Hence we know that the above punishment is for swearing falsely]. It is written concerning swearing falsely (Ib. 19.) And ye shall not swear by my name falsely and thou shalt not thus profane the name of God (Chilalta); concerning the defamation of the name of God it is written (Ib. 22, 12.) So that they profane not my Holy name (T'chalalu), and concerning the desecration of the Sabbath, it is written (Ex. 31, 14.) Every one that defileth it (Mechalaleha) shall surely be put to death. We infer from the word, Chillul (profanation) which appears in all three places [that the punishment for defaming God's name and desecrating the Sabbath is the multiplication of wild beasts, as it is in the case of swearing falsely]. As a punishment for the sin of shedding blood, the Temple is destroyed and the Shechina departs from Israel, as it is written (Num. 35, 33.) And ye shall not defile, etc., and ye shall not render unclean the land which ye inhabit, in the midst of which I dwell, i.e., but if ye do render unclean the land which ye inhabit, then ye will neither inhabit it nor will I live in your midst. As a punishment for the sin of adultery, idolatry and for the neglect of the laws concerning land in the Sabbatical years and the years of Jubilee exile comes, and other nations come and occupy the places of those exiled; as it is written (Lev. 18, 2.) For all these abominations have the men of the land done, etc., and again (Ib.) And the land became defiled, etc. Wherefore I have visited its iniquity upon it, etc. It is also written (Ib. ib. 28.) That the land may not submit you forth when ye defile it. Concerning the warning against idolatry, it is written (Ib. 26, 30.) And I shall cast your carcasses, etc. It is also written further And I will make desolate your sanctuary, etc. And ye will be scattered among the nations. Concerning the warning in the matters of the Sabbatical year and the year of Jubilee, it is written (Ib. ib. 34.) Then shall the land satisfy its Sabbath, all the days of its desolation, when ye are in the land of the enemies, etc. All the days of its supposed desolation shall it rest.