신명기 26:13의 주석

ואמרת לפני ה' אלהיך THEN THOU SHALT SAY BEFORE THE LORD THY GOD — Make the declaration (lit., confess) that you have given your tithes (Sifrei Devarim 303:5).

הקודש מן הבית, because of our and our fathers’ sins the privilege of performing Temple service was removed from the firstborn, who otherwise would also have been the recipients of all the various tithes. Ezekiel 20,26 refers to this when he writes: ואטמא אותם במתנותם, בהעביר כל פטר רחם , “and I defiled them through their own gifts, when causing each first born to pass;” the prophet calls this line the ווידוי מעשר, the confession represented by the fact that the tithe cannot remain in the home but must be given to Levites who supplanted the family priest, the firstborn as a result of their having participated in the sin of the golden calf. (Maasser Sheyni 5,10)

ואמרת לפני ה' אלוקיך, this is what the Lord your G’d commanded in order that you not become tardy and hold back your tithes making a liar out of yourself in the presence of your G’d.

בערתי את הקודש, “I have removed the holy things, etc.” This is a reference to Terumah gedolah, which is sacred and generally amounts to 2% of the farmer’s grain harvest (Terumot 4,3).
מן הבית, “from the house.” This refers to challah, something sacred prepared in the house and given to the priests.
וגם נתתיו ללוי, “I have also given (it) to he Levite.” This is a reference to the first tithe, i.e. 10 per cent of the grain harvest remaining after the Terumah of the priest has been set aside. The letter ו in front of the word גם refers to the second tithe, the one consumed in Jerusalem by the farmer and his family.
לגר, ליתום,ולאלמנה, “to the proselyte, the orphan and the widow.” This is a reference to what is known as מעשר עני, “the tithe for the poor,” applicable in years when the second tithe is not applicable. The various gifts fell due in the following sequence: first the farmer sets aside the תרומה גדולה which is given to the priest. It is called ראשית, as the Torah (Deut. 18,4) speaks of ראשית דגנך. After that the farmer sets aside the first tithe intended for the Levite, as the Torah writes: “I have given to the Levite all the tithes of Israel” (Numbers 18,21). The Levite in turn has to set aside 10% of what he received as tithe from the farmer as a “tithe from the tithe,” and give it to the priest. After that, the farmer sets aside for his own use the second tithe which he took with him to Jerusalem and consumed there. This is the meaning of עשר תעשר את כל תבואת זרעך ואכלת לפני ה' אלוקיך in Deut. 14,22. The reason the Torah repeated the words עשר תעשר is because two different tithes are referred to. After that, in the third and sixth year of the שמטה cycle, the farmer set aside the tithe for the poor and distributed it according to how he saw fit. This is the meaning of Deut. 26,12: “to the proselyte, the orphan, and the widow, you shall give it,” as these categories of people are presumed to be most likely the ones having a claim to it. This is what the Torah speaks of in the paragraph commencing with verse 12 “when you have completed the tithing of your harvest in the third year, the year of the tithe.” The Torah teaches that at the end of the third year of the cycle a new kind of tithe has to be set aside, the tithe specifically intended for the poor. In the years that this tithe applies the second tithe does not apply, i.e. the farmer does not have to take it to Jerusalem in order to consume it there but he hands it out locally. After having properly observed all the commandments pertaining to gifts to the priest, the Levite, to the poor (and consuming the second tithe in Jerusalem), he is to recite the declaration recorded here affirming that he has done his duty and that as a result he looks forward to being in G’d’s good graces (verse 15). He is not allowed to recite this “confessional” until after he has completed the whole series of gifts prescribed in the Torah. The declaration in question is recited on the last day of Passover of the fourth and seventh year of the shemittah cycle respectively, seeing that the words תכלה לעשר imply “on the festival when all the tithes have to come to an end.” The harvest from many trees is still collected long after the Sukkot festival, so that the confessional cannot be recited until the following festival, i.e. Pessach. Anyone who has failed to distribute the various tithes by that time must remove them from his house (destroy them). This is why we are told in Avot 5,9 that certain disasters (pestilence) which occur in the fourth year of the cycle are due to the failure of the farmers to discharge their obligations of tithing properly. (a plague in the fourth year indicates failure to distribute the tithe to the poor in the third year, whereas a plague in the seventh year is indicative of the tithe for the poor not having been distributed during the sixth year of the cycle). The destruction of the leftover tithes occurred on the penultimate day of the Passover so that the confessional could be recited on the afternoon of the last day (Maimonides Hilchot Maasser Sheyni 11,7).

Acknowledge that you gave your tithes. That is, acknowledge in your heart [i.e. to yourself]. Otherwise, it should have said, “You shall declare to Adonoy your God,” as it says above (v. 3) regarding the bringing of the first fruits. (Minchas Yehuda). Because if the verse is understood according to its simple meaning, what need is there to say [this] to the Holy One? It is already known to Him. (Nachalas Yaakov)

V. 13. ואמרת לפני וגו׳. Wie zu Kap. 14, 22 u. 28 erläutert, richtete sich die Jahreshörigkeit der Früchte hinsichtlich ihrer Zehntpflicht nicht nach der Zeit ihrer Lese, sondern nach dem Anfangsstadium ihrer Reife, עונת המעשרות, und reichte daher für manche Früchte der dritte Jahrgang bis ins vierte, beziehungsweise siebte Jahr; da, wie zu V. 11 bemerkt, bis zu חנוכה noch vorjährige Früchte auf dem Felde blieben. Wenn לפני ד׳ אלקיך die Bestimmung enthält, das hier folgende Zehntenbekenntnis, וידוי מעשר, in der Tempel-עזרה zu sprechen (siehe ראב׳׳ד zu 3 ,11 הל׳ מ׳׳ש רמב׳׳ם), so war die erste Gelegenheit dazu an פסח, dem ersten auf חנוכה folgenden Wanderfeste, und lehrt auch ספרי zu 14, 28, dass das מקצה שלש שנים für וידוי מעשר ebenso auf das erste רגל nach Schluss des dritten Maaßerjahrgangs hinweise, wie das מקץ שבע שנים für ל מצות הקהל (Kap. 31, 10) das erste Fest nach Schluss des siebten Jahres bestimmt. במנחה ,בי׳׳ט אחרון של פסח war daher dieses Maaßerbekenntnis zu sprechen (Maaßer scheni V, 10).

בערתי הקודש, this is a reference to the bikkurim as these have to be brought to the Temple. Compare Mishnah in tractate Bikkurim 2,2: tithing and firstling fruit rules have something in common with one another which they do not share with T’rumah (2% of the grain harvest given to the priest as the first type of tithe) in that they require to be brought to Jerusalem, and that failing this they have to be destroyed.

בערתי הקדש מן הבית I HAVE REMOVED THE HALLOWED THINGS FROM THE HOUSE — this refers to the “Second Tithe” which is termed קדש (cf. Leviticus 27:30 and Rashi thereon) and the “fruit of the vineyard in the fourth year of its growth” (נטע רבעי which is also termed קדש; cf. Leviticus 19:24) (Sifrei Devarim 303:6; Mishnah Maaser Sheni 5:10). Scripture teaches you that if he has delayed his “Second Tithes” of the first two years of the Shemitta period and has not taken them up to Jerusalem he must bring them up now (Mishnah Maaser Sheni 5:10).

וגם נתתיו ללוי, the meaning of the word גם in our context is the same as the words אף על פי, “even so.” We find the word גם used as אף על פי also in Ruth 1,12 when Naomi explains to her daughters-in-law that even if she were to get married immediately she would not be able to produce sons who could become the husbands of her daughters-in-law and thereby keep their deceased husbands’ names alive vicariously (symbolic levirate marriage). We must therefore perceive the farmer’s declaration to mean: “I confess that my sin was great so that as a result I am forced to destroy or remove all sacred things from my house even though I, personally, have discharged my duties by giving the Levite and his companions these tithes at Your command. Having done so, I pray that You will look down benevolently. Seeing that normally the word השקפה is used in Scripture as “looking down to confirm something negative,” the farmer had to add that he means that he has merited a benevolent השקפה as expressed by the plea וברך את עמך את ישראל, “and bless Your people, Israel, etc.”

ככל מצותך אשר צויתיך, “in accordance with all of your commandments which I have commanded you.” A reference to the setting aside of all the aforementioned tithes. Our sages in the Mechilta Mishpatim 19 state that the words imply that not only have the tithes been given but that they had been given in the required sequence. They base the requirement to do so on Exodus 22,28: מלאתך ודמעך לא תאחר, “do not be late in giving your respective offerings.”
לא עברתי ממצותיך, “I have not infringed on any of Your commandments.” The farmer declares that he did not use an excess contribution from one species to save himself part of the contribution of another species. Neither did he use produce which had already been harvested to be part of the tithe for produce which had not yet been harvested. He had not used last year’s harvest to discharge the duty to tithe from this year’s harvest, nor vice versa.
ולא שכחתי, “and I did not forget.” This means that when giving (setting aside) the respective tithes the farmer did not omit mentioning the name of the Lord. We know that any benediction which does not include mentioning the name of the Lord and His kingdom is as if it had never been recited at all (Berachot 12).

This refers to the second tithe and the fourth-year fruit. As Rashi explains above in parshas Kedoshim (Vayikra 19:24), that the second tithe and the fourth-year fruit are called “sacred.”

בערתי הקדש מן הבית. Dieses Bekenntnis, mit welchem nach vorgängiger Selbstprüfung der Bekennende es aussprechen soll, dass er alle die ihm von seinen Bodenerträgnissen obliegenden Leistungen pflichtgemäß erfüllt und verwendet habe, bezieht sich zunächst auf die drei מעשר-Leistungen, und unter diesen steht מעשר שני voran, so dass, wenn man sich Verse 13 und 14 vergegenwärtigt, man sich sagen muss: in diesem Bekenntnisse bildet מעשר שני den Mittelpunkt, dem sich die beiden anderen Zehnten, מעשר שני ועני ausgesprochen und, wie wir sehen, alle Bodenpflichtspenden angedeutet, anschließen.

וגם נתתיו ללוי AND I HAVE ALSO GIVEN THEM TO THE LEVITE — this refers to the “First Tithe”. וגם AND ALSO — the redundant word וגם serves also to include “Terumah” and the first-fruits that one has failed to give to the priests (Sifrei Devarim 303:7; Mishnah Maaser Sheni 5:10).

And teaches you that if one tarried with his two year tithes, etc. Rashi is answering the question: There is no second tithe in the third year; if so, one should only declare the poor man’s tithe which is obligatory in the third year and continues until Pesach of the fourth year, as said above! Therefore he explains, “And teaches you, etc.”

Unter den drei Maaßer-Arten ist es nämlich nur מעשר שני, dem das Prädikat קדש zukommt. Es ist Wajikra 22, 6 unter קדשים begriffen, die nicht בטומאה genossen werden dürfen, und Wajikra 27, 30 als קדש לד׳ :ממון גבוה genannt (siehe daselbst und oben Kap. 14, 22). Obgleich daher in der Reihenfolge zuerst מעשר ראשון für den לוי auszuscheiden ist und dann erst מעשר שני zum Selbstgenuss in der Tempelstadt (siehe Schmot 22, 28), so blickt doch der Wortlaut unseres Bekenntnisses mit בערתי הקדש מן הבית zunächst auf die Erfüllung der מעשר שני-Pflicht hin und lässt das מעשר des לוי und das מעשר :des Armen nur im Anschluss folgen וגם נתתיו ללוי ולגר וגו׳. Ja, so sehr hat dieses Bekenntnis hauptsächlich מעשר שני im Auge, dass die speziellen Bekenntnisse des Verses 14 לא אכלתי באני usw. die das Objekt einfach fortsetzen: ממנו, sich ja nur auf מעשר שני beziehen können, welches das einzige מעשר ist, das dem Pflichtigen unter bestimmten Modalitäten zum Selbstgenuss bleibt.

ולגר ליתום ולאלמנה AND [I ALSO HAVE GIVEN] … UNTO THE STRANGER, THE FATHERLESS, AND THE WIDOW — this refers to the “Tithe of the Poor” (Sifrei Devarim 303:8).

This includes the terumah-gift, and the first fruits. [In some texts] Rashi writes terumos in the plural form to also include the terumah taken from tithes as the Mishnah says at the end of Maaser Sheini (5:10). Rashi includes first fruits with terumah, because, as Rabbeinu Shimshon explains there, the Torah writes (above 12:17), “the terumah-separation of your hand,” and the sages (Makkos 17a) explain, “These are the first fruits.” Rashi mentions them explicitly because not everyone is knowledgeable of this teaching.

Stillschweigend und andeutungsweise umfasst jedoch das Bekenntnis alle Pflichtleistungen von den Bodenerträgnissen. So schließt der Begriff קדש außer מעשר שני auch נטע רבעי, das ebenso wie מעשר שני (Wajikra 19, 24) קדש genannt wird und dem Selbstgenuss in der Gottesstadt bestimmt ist (Maaßer scheni V, 10) und nach dem Jeruschalmi daselbst auch ביכורים mit ein, die, wie zu V. 10 bemerkt, sogar den Charakter קדשי מקדש haben und wie מעשר שני vom כהן nur im Umkreis der Tempelstadt בטהרה und שלא באנינות zu genießen sind. מן הבית begreift andeutungsweise auch חלה, die bei der häuslichen Brotbereitung zur Pflicht kommt, somit ganz eigentlich aus dem Hause zu spenden ist. Dem mit וגם נתתיו ללוי ausgesprochenen מעשר ראשון schließt sich auch die den Stammesgenossen der Leviten, den כהנים werdende תרומה und תרומת מעשר an, sowie dem mit לגר וליתום ולאלמנה bezeichneten מעשר עני, auch die anderen Armenspenden von den Bodenfrüchten לקט שכחה ופאה (Maaßer scheni daselbst).

ככל מצותך ACCORDING TO ALL THY COMMANDMENTS — i.e. I have given them (all the sacred gifts mentioned) in the sequence prescribed for them: I have not set aside the heave-offering before the first-fruits, nor the tithe before the heave-offering, nor the “second” tithe before the “first”. This would indeed have meant altering the sequence, for the heave-offering is (after the first-fruits which are naturally the first of all sacred gifts) termed ראשית “firstling״ (in its relation to the tithes) because it is the first gift due after it (the crop) has become (bears the name of) corn (i.e. after it has been winnowed), and it states, (Exodus 22:28) “Thou shalt not delay to offer from thy fulness and thy liquids”, which means (see Rashi on that verse and Note thereon): Thou shalt not alter the prescribed order (cf. Sifrei Devarim 303:11; Mishnah Maaser Sheni 5:11).

For terumah is entitled “the first, etc.” Rashi wants to explain from where we know the Torah is particular about the order.

In Beziehung auf alle diese Pflichtspenden spricht der Bekennende aus בערתי הקדש מן הבית וגו׳, dass er von ihnen allen nichts mehr im Besitz habe, das nicht bereits seine gesetzmäßige Verwendung gefunden. Am Tage vor dem Bekenntnistage, also am ערב י׳׳ט אחרון של פסח des vierten und siebten Jahres (siehe oben), war somit das ביעור, d. h. es mussten dann alle die noch unverwendet vorhandenen Pflichtfrüchte ihrer Bestimmung gemäss verwendet, oder wo diese Verwendung nicht mehr möglich, vernichtet werden. תרומה ותרומת מעשר mussten dem מעשר ראשון ,כהן dem מעשר עני ,לוי dem Armen gegeben werden, נטע רבעי ,מעשר שני und ביכורים vorschriftsmässig in der Tempelstadt verzehrt werden, oder, wenn sie sich außerhalb der Tempelstadt befanden, durften sie nicht länger aufbewahrt, sondern mussten vernichtet werden (Maaßer scheni V. 6; — siehe Jebamot 73 a רשי׳ ותוספו daselbst).

לא עברתי ממצותיך I HAVE NOT TRANSGRESSED THY COMMANDMENTS — i.e. I have not set apart as a sacred gift grain from one species as a substitute for what was due from another species, nor have I separated grain from the new crop as a substitute for what was due from the old one (Sifrei Devarim 303:13; cf. Mishnah Maaser Sheni 5:11).

Of one species for another, etc. For example, wheat for barley.

ככל מצותך אשר צוית, dass er sie auch in der bestimmten Reihenfolge ausgeschieden, הא אם הקדים מ׳׳ש לראשון אינו יכול להיתודות, hätte er z. B. מעשר שני früher ausgeschieden als מעשר ראשון, so könnte er das Bekenntnis nicht sprechen (daselbst 11).

ולא שכחתי NOR HAVE I FORGOTTEN — i.e. forgotten to bless you on the occasion of setting the tithes apart (Sifrei Devarim 303:14; Mishnah Maaser Sheni 5:11; cf. Berachot 40b).

To bless you for the setting aside of tithes. Re”m writes: It means, from praising and blessing You at the time of setting aside the tithes. But it does not mean from reciting the [formal] blessing for the one who is setting aside tithes, because that [formal] blessing is a text instituted by the men of the Great Assembly, for the blessings upon [the performance of] mitzvos are only Rabbinically ordained.

לא הפרשתי ממין על שאינו מינו ולא מן התלוש על המחובר :לא עברתי ממצותיך ולא מן המחובר על התלוש ולא מן החדש על הישן ולא מן הישן על החדש, dass er auch die Pflichtspenden von jeder Gattung Früchte und von jedem Jahrgang besonders (siehe zu Kap. 14, 22), auch nicht מן התלוש usw. von dem schon Pflichtigen für das noch nicht Pflichtige und umgekehrt מן החיוב על הפטור ומן הפטור על החיוב gegeben.

עליו :ולא שבחתי (Berachot 40 b לא שכחתי מלברכך ומלהזכיר שמך )ומלכותך (daselbst), ich habe auch das nicht vergessen, was du uns nicht ausdrücklich geboten, aber bei der Erfüllung deiner Gebote vorausgesetzt, dass wir sie im Sinne deines Gebietens und als von dir geboten vollziehen, wie dies unsere ברכות מצות vor der Erfüllung einer jeden מצוה aussprechen (siehe Chorew § 678).