Halakhah do Liczb 18:34

A very exciting and relatively new area of halachic concern is the potential effect of archaeological discoveries upon halachic decision-making. The areas of possible impact include proper positioning of mezuzot, mikveh construction, identification of techeilet, the proper time for megillah reading, and the weight of coins used for pidyon haben (redemption of the firstborn).¹The Torah (Bemidbar 18:15-16) requires that a firstborn male child be “redeemed” by giving five shekalim to a kohen. We will discuss the extent to which Halachah accords credibility to archaeological discoveries and conclusions.

LAWS OF THE FIRST-BORN.
These comprise five precepts, of which two are affirmative precepts and three are negative precepts. Their detailed enumeration is as follows: 1) to set apart the first-born (of the cattle); 2) not to eat an unblemished first-born outside Jerusalem; 3) not to redeem the first-born (of the clean cattle); 4) to set apart tithe of the young of the clean cattle; 5) not to redeem the tithe of cattle. I have included the laws of tithe of cattle with those of first-born of cattle because the procedure is the same in both, and Scripture includes the former with the latter in the text "Thou shalt sprinkle their blood (on the altar)" (Num. 18:17), which text has been traditionally interpreted to refer to the blood of the tithe of cattle and the blood of firstlings.

That is that He commanded us to guard the Temple and to constantly walk around it, to honor it, to exalt it and to aggrandize it. And that is His saying to Aharon, "while you and your sons under your charge are before the Tent of the Testimony" (Numbers 18:2). And this command has already been repeated with different language, and that is His saying, "and keep the charge of the Tent of Meeting" (Number 18:4). And it is written in the Sifrei (Sifrei Bamidbar 116:1), "'While you and your sons under your charge are before the Tent of the Testimony' - the priests within, and the Levites outside." And in the Mekhilta, they said, "'And keep the charge of the Tent of Meeting' - this tells me only that it is with a positive commandment. From where [do we know that] it is also with a negative commandment? [Hence,] we learn to say, 'And you shall keep the charge of the sanctuary.'" Behold it has been made clear to you that guarding the Temple is a positive commandment. And there it is said, "It is an aggrandizement to the Temple that it has guardians; and a palace that has guardians is not the same as a palace that does not have guardians." And it is well known that, palace, is a name for the [Temple] chamber. They said that the aggrandizement and exaltation of the chamber is [generated by the presence] of the guards that are assigned to it. And the regulations of this commandment have already all been explained in Tractates Tamid and Middot. (See Parashat Korach; Mishneh Torah, The Chosen Temple 1.)

That He prohibited an outsider (zar) from serving in the Temple - meaning to say, any man that is not of the offspring of Aharon. And that is His, may He be exalted, saying, "but an outsider shall not approach" (Numbers 18:4). And Scripture explains that one who transgresses this negative commandment is liable for death at the hands of the Heavens. And that is His, may He be exalted, saying, "and an outsider that approaches shall be killed" (Numbers 18:7). And the language of the Sifei (Sifrei Bamidbar 116:2) is, "We have heard of the punishment for service. From where [do we know] the prohibition? [Hence] we learn to say, 'but an outsider should not approach.'" And the prohibition and punishment of this matter have already been repeated; and that is His saying, "And the children of Israel shall no more approach the Tent of Meeting, to bear sin, to die" (Numbers 18:22). And the [types of] service for which an outsider is liable for death have already been explained in the Gemara, Yoma (Yoma 24b). And these are them: Sprinkling [the blood]; burning incense; the water libations; and the wine libations. And the regulations of this commandment have already been explained there and in the second chapter of Zevachim. (See Parashat Korach; Mishneh Torah, Admission into the Sanctuary 9.)

That He prohibited an outsider (zar) from serving in the Temple - meaning to say, any man that is not of the offspring of Aharon. And that is His, may He be exalted, saying, "but an outsider shall not approach" (Numbers 18:4). And Scripture explains that one who transgresses this negative commandment is liable for death at the hands of the Heavens. And that is His, may He be exalted, saying, "and an outsider that approaches shall be killed" (Numbers 18:7). And the language of the Sifei (Sifrei Bamidbar 116:2) is, "We have heard of the punishment for service. From where [do we know] the prohibition? [Hence] we learn to say, 'but an outsider should not approach.'" And the prohibition and punishment of this matter have already been repeated; and that is His saying, "And the children of Israel shall no more approach the Tent of Meeting, to bear sin, to die" (Numbers 18:22). And the [types of] service for which an outsider is liable for death have already been explained in the Gemara, Yoma (Yoma 24b). And these are them: Sprinkling [the blood]; burning incense; the water libations; and the wine libations. And the regulations of this commandment have already been explained there and in the second chapter of Zevachim. (See Parashat Korach; Mishneh Torah, Admission into the Sanctuary 9.)

That is that He commanded the priests to eat the meat of consecrated animals - meaning the sin-offering and the guilt-offering, which are the most consecrated of the consecrated (kodshei kedoshim). And that is His saying, "And they shall eat those with which they atoned" (Exodus 29:33). And the language of the [Sifra] (Sifra, Shemini, Chapter 2:4) is, "From where [do we know] that the eating of offerings is atonement? [Hence] we learn to say, 'and it, has He given to you to forgive the sin of the congregation' (Leviticus 10:17). How is this? Priests eat and the owners are atoned for." And from the stipulations of this commandment - and that is the eating that is the commandment - is, however, that it be for the day and the night, until midnight. And afterwards, the eating of that sin-offering or guilt-offering is forbidden. Indeed, the commandment of eating is for a limited time. And women are not obligated in it, since women do not eat the most consecrated of the consecrated, about which the verse appears. However the other consecrated foods, meaning the less consecrated of the consecrated (kodshim kalim), are eaten for two days and a night - except for the thanksgiving-offering and the ram of the nazarite, which are for one day and the night until midnight, even though they are of the less consecrated of the consecrated. And women also eat from the less consecrated of the consecrated. And its eating is also an extension of the commandment; likewise is the eating of the priestly tithe an extension of the commandment. However the eating of the less consecrated of the consecrated and of priestly tithes is not like the eating of the meat of the sin-offering and the guilt-offering. For the atonement of the penitent is completed with the eating of this meat from the sin-offering and the guilt-offering, as we explained; and the language of the command is about their eating, which is not the case with the less consecrated of the consecrated and priestly tithes. And therefore it is [only] an extension of the commandment; but one who eats them does a commandment. And the language of the Sifrei (Sifrei Bamidbar 116:2) is "'I give you your priesthood as a service of gift' (Numbers 18:7) - to make the eating of consecrated items in the [outer] limits like the Temple service in the Temple: Just like for the service of the Temple, he washes his hands and then eats; so too does he wash his hands and then eat the consecrated items [outside the Temple]. And the laws of this commandment have already been explained in Zevachim. (See Parashat Tetzaveh; Mishneh Torah, Sacrificial Procedure 10.)

And behold, Ramban, may his memory be blessed, (on Sefer HaMitzvot, Root 12) does not calculate the law of the sin-offering, the guilt-offering, the burnt-offering and the peace-offerings in the tally of the commandments, based on the fundamental principle that I have said. As the main commandment comes about the obligation of the bringing of the sacrifice. But it is not right to calculate the order of its processing afterwards as a commandment on its own. As perforce Scripture had to teach us the process of each one of them, once we became obligated about them. And this is his language: "Every process of the sacrifices is one commandment and all of the seed of Aharon were commanded in its service, as it is stated (Numbers 18:7), 'and you shall serve, the service of the gift that I gave your priesthood.' And its explanation is that they shall serve all of the service of the priesthood, since it is a service and a gift of Mine and a gift to you, that you get reward for it when you take from the table of the Higher realm, may He be blessed." To here [are his words]. And with all of this, we shall not veer from the path of the tally of Rambam, may his memory be blessed, which (we have taken hold of) [permeates] the commandments. And the thing that is difficult, the difficulty should be attributed to us and not to him - as he is truthfully our source in this endeavor, and from his hand did we merit it. The righteous man should rest in his resting place.

That He prohibited us from eating tevel - and that is [produce] from which the priestly tithe and the [other] tithes have not been separated. And that is His saying, "And they shall not desecrate the consecrated items of the Children of Israel which they will set apart" (Leviticus 22:15). And one who transgresses this negative commandment - that he ate tevel - is liable for death at the hands of the Heavens. And the hint to this is surely His saying, "and they shall not desecrate"; and saying with the priestly tithe, "and the consecrated things of the Children of Israel, you must not desecrate" (Numbers 18:32). And it is learned [from the use of the same word,] desecrate with the priestly tithe, [the eating of] which is an iniquity [punished by] death, as we have explained. And the language of the Gemara, Sanhedrin (Sanhedrin 83a), is, "From where [do we know that] one who eats tevel is punished with death? As it is stated, 'They shall not desecrate the consecrated items of the Children of Israel' - that they are to give the Lord in the future." And that is from [the continuation of the verse], "which they will set apart." And after this verse, He said, "And so cause them to bear the iniquity of the guilt" (Leviticus 22:16). And in the Gemara in Makkot (Makkot 16b), they said, "One might have thought that one is liable for eating only tevel from which no gifts were taken at all; [but if] the great priestly tithe was separated from it, but the priestly tithe of the tithe was not separated from it, or if the priestly tithe of the tithe was separated but not the first tithe, or if the first tithe was separated but not the second tithe, or [even] if only poor man’s tithe [was not separated] - from where [do we know it]? [Hence] we learn to say, 'You may not eat within your gates' (Deuteronomy 12:17); and there it states, 'and they shall eat within your gates and be satisfied' (Deuteronomy 26:12). Just as there, it is [referring to] poor man’s tithe, here too, it is [referring to] poor man’s tithe - and the [Torah] said, 'You may not.'" However this is [talking about] lashes. And the iniquity [punished with] death is only with the great priestly tithe and the priestly tithe from the tithe. For one who eats the first tithe, before the priestly tithe from the tithe has been separated, is liable for death. And that is His saying to the Levites, when He commanded to separate the tithe from the tithe, "and the consecrated things of the Children of Israel, you must not desecrate so that you not die." As this is the prohibition about eating the tithe while it is tevel. Hence one is liable for death because of it, as is explained in Demai. And also understood from this is that one who eats tevel before the great priestly tithe and the priestly tithe from the tithe were separated from it, is liable for death; and its prohibition is from, "and the consecrated things of the Children of Israel, you must not desecrate" - as I have explained in this commandment. But one who eats tevel after the separation of the great priestly tithe, but before the separation of all the [other] tithes, is liable for lashes; and its prohibition is from, "You may not eat within your gates." And hold on to this and do not err about it. And the regulations of this commandment - meaning tevel - have already been explained in [various] places in Demai and in Terumot. (See Parashat Emor; Mishneh Torah, Forbidden Foods 10.)

To not eat tevel: To not eat tevel - whether an Israelite or a priest - and that is a thing that tithes and priestly tithes have not been taken away from it, as it is stated (Leviticus 22:15), "And they shall not profane the consecrated things of the Children of Israel that they shall raise to the Lord." And the received (traditional) explanation comes about this (Sanhedrin 83a) that the verse is speaking about tevel. And the content of the verse is to say that they should not profane the consecrated things in their still being mixed with the non-sacred. And that is [why] the expression is [in] future tense - meaning to say that it has not yet been raised. And so [too], is it in the Gemara Sanhedrin 83a, "From where [do we know] about the one who eats tevel that he is [punishable by] death? As it is stated, 'And they shall not profane the consecrated things of the Children of Israel that they shall raise to the Lord' - the verse is speaking about those that will be raised in the future; such that we learn [a comparison of] 'profane' [and] 'profane' from priestly tithe," about which it is written (Numbers 18:32), "and the consecrated things of the Children of Israel you shall not profane and not die." And [the latter] is with the death penalty - as we wrote above (Sefer HaChinukh 280), from that which is written (Leviticus 22:9), "and die for it, since they profaned it," and adjacent to it, "And any foreigner shall not eat the holy." And they, may their memory be blessed, also said about this matter in the Gemara Makkot 16b, "Perhaps one is only liable for eating tevel from which no [gifts] were taken at all; but if the great priestly tithe was taken from [the produce], but not the tithe of the tithe, or the first tithe or the second tithe, or even if only the poor tithe [was not separated]; from where [is it derived] that there is a liability in the thing? [Hence] we learn to say, 'You may not eat in your gates' (Deuteronomy 12:17), and later it states, 'and they shall eat within your gates and be satisfied' (Deuteronomy 26:12). Just as there, it is poor tithe, here too, it is poor tithe - and the [Torah] states, 'You may not.'"

However this liability is for lashes, but the iniquity [punishable by] death is only for tevel that has not had the great priestly tithe taken from it; and likewise for one who eats tithe before the priestly tithe of the tithe has been taken from it. And this is what is stated in the commandment to the Levites when it commanded to take out the tithe from the tithe (Numbers 18:32), "and the consecrated things of the Children of Israel you shall not profane and you shall not die." That is a prevention that they should not eat the first tithe in its mixture [with gifts that still need to be separated]. So did they, may their memory be blessed, explain (Yevamot 86a). And therefore they are liable for death for it, as it is elucidated in Tractate Dammai. It comes out from the sum of our words that one who eats tevel before he takes the great priestly tithe from it - and likewise before he took the priestly tithe from the tithe - is with death. But if he ate from it after the great priestly tithe was taken from it, and also the priestly tithe of the tithe was taken - for example that he preceded to take the priestly tithe of the tithe before the tithe, even though it is still mixed with the two tithes, which are the first tithe and the second tithe, or poor tithe; he is not liable for death, but rather he has a liability for lashes. And so [too,] the whole time when it is mixed [with] one of the tithes, it is with lashes. And its warning is from, "You may not eat in your gates, etc.," as we will write in the Order of Re'eh Anochi (Sefer HaChinukh 473-4). And hold on to this matter, as you will find the truth to be like this if you merit to study the words of our Sages - the masters of the tradition - may their memory be blessed.

And this commandment is practiced in the Land of Israel at the time when Israel is there - whether by Levites or by Israelites - by males and females, as all are obligated never to change the three places spoken about: the city; the open space; and the fields and vineyards. And it would seem that anyone who did change them with witnesses and a warning would be liable for lashes. But I did not know the measure of this change - how much it would be for him to be liable for it. Be wise, my son, and know it. And Rambam, may his memory be blessed, wrote concerning this commandment (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 13:12), "Why did the Levites not merit [a portion] in the possession of the Land of Israel and in the spoils of war, with his brethren? Because they were set aside to serve God, may He be blessed, and minister unto Him and to instruct His just paths. And therefore they were set apart from the ways of the world: They do not wage war like the remainder of the Israelites, nor do they [receive an inheritance], nor do they acquire [things] for themselves through the power of their bodies. Instead, they are God's legion - as it is stated (Deuteronomy 13:11), 'May the Lord bless His legion' - and He provides for them, as it is stated (Numbers 18:20), 'I am your portion and your possession.' And it is not only the tribe of Levi that is included in this, but each and every man that comes to the world whose spirit has moved him to be separated and to stand in front of God and to serve Him, to know His straight and righteous paths and to teach them to others - the yoke of the many calculations that people seek out is lifted from upon his neck. And behold, he is sanctified to become holy of holies, and God will be his possession for ever and ever. And he will acquire the thing that he needs in this world, just as the tribe of Levi acquired [it]. And so David states (Psalms 16:5), 'The Lord is my appointed portion and my cup, You sustain my fate.'"

From the laws of the commandment is that which they, may their memory be blessed, said (Arakhin 28b), "What [is the difference] between dedications of the priests and dedications of the Heavens? That dedications of the Heavens are consecrated and are redeemed with their worth, their value goes to the [Temple] upkeep and the properties go out to the non-sacred. But the dedications of the priests" - meaning to say, an undifferentiated dedication, that [goes] to the priests - "never have redemption, but are rather given to the priests like priestly tithe." And it is concerning the dedications of the priests that it is stated, "it shall not be sold and it shall not be redeemed" (Leviticus 27:28) - "it shall not be sold" to another, "and it shall not be redeemed" for its [original] owners. It is one whether he dedicates land or movable items - they are given to the priests of that shift, [serving] at the time that he dedicates. And during the whole time that the dedications of the priests are in the house of the owners, they are consecrated for all of their purposes - as it is stated (Leviticus 27:28), "every dedication is holy of holies to the Lord." [Once] they are given to the priest, behold they are like the non-sacred for all of their purposes - as it is stated (Numbers 18:14), "Every dedication in Israel shall be for you." And a field that is dedicated to a priest never returns to the original owners. And the rest of its details are in the eight chapter of Arakhin and the first of Nedarim (see Mishneh Torah, Laws of Appraisals and Devoted Property 6).

That owners that dedicated land not sell it, but that it rather be given to the priests: That one should not sell a dedicated field, and so [too,] all other lands. And the law is the same for movable items that have been dedicated by their owners. Rather, they should be given to the priests of that watch, as we wrote in this Order, positive commandment 6 (Sefer HaChinukh 357). And it is even forbidden for the owners to sell it to the treasurer of the consecrated, but rather [the latter] should attain the rights to it with nothing. As God gave the rights of dedications to the priests. And this is with undifferentiated dedications, as we said above. Since it established for us [that the law is] like the [opinion] that says, undifferentiated dedications - meaning to say that one who dedicated but did not specify to whom - are for the priests. As if he dedicates explicitly for the upkeep of the [Temple], the priests do not get rights to [it]. And about the dedications of the priests is it stated here (Leviticus 27:28), "any dedication [...] shall not be sold." But the priests can certainly sell them according to their will. As [with] the dedications of the priests - after they have gone out from the hand of their owners who dedicated them and have reached the hand of the priests - behold they are like the non-sacred for all of their purposes, as it is stated (Numbers 18:14), "Every dedication in Israel shall be for you." But so long as they are still under the hand of the owners, it is stated about them (Leviticus 27:28), "every dedication is holy of holies to the Lord."

The commandment to guard the Temple: That the priests and the Levites were commanded to guard the Temple and walk around it constantly the whole night, on each and every night (see R. Chaim Heller - Sefer HaMitzvot LaRambam, Mitzvot Ase 22) - and this guarding is to honor it, to exalt it and to glorify it, and not from there being any fear from the enemy, God forbid - as it is stated (Numbers 18:4), "and they shall guard the guarding of the Tent of Meeting." And the language of Sifrei Bamidbar 116 is "'And you and your sons with you will be in front of the Tent of Testimony' (Numbers 18:2) - the priests inside and the Levites only outside"; meaning to say to guard it and to walk around it. And in the Mekhilta (Sifrei Zuta on Numbers 18:4), they said, "'And they shall guard the guarding of the Tent of Meeting' - I only know of a positive commandment, etc." Behold, it is elucidated that its guarding is a positive commandment. And there it says another greatness of the Temple is that it has guards - "A palace that has guards is not similar to a palace that does not have guards." And it is known that the palace is a name for the sanctuary.

The commandment to guard the Temple: That the priests and the Levites were commanded to guard the Temple and walk around it constantly the whole night, on each and every night (see R. Chaim Heller - Sefer HaMitzvot LaRambam, Mitzvot Ase 22) - and this guarding is to honor it, to exalt it and to glorify it, and not from there being any fear from the enemy, God forbid - as it is stated (Numbers 18:4), "and they shall guard the guarding of the Tent of Meeting." And the language of Sifrei Bamidbar 116 is "'And you and your sons with you will be in front of the Tent of Testimony' (Numbers 18:2) - the priests inside and the Levites only outside"; meaning to say to guard it and to walk around it. And in the Mekhilta (Sifrei Zuta on Numbers 18:4), they said, "'And they shall guard the guarding of the Tent of Meeting' - I only know of a positive commandment, etc." Behold, it is elucidated that its guarding is a positive commandment. And there it says another greatness of the Temple is that it has guards - "A palace that has guards is not similar to a palace that does not have guards." And it is known that the palace is a name for the sanctuary.

That the priests not be involved in the service of the the Levites and the Levites in the service of the priests: That the priests not be involved in the service of the Levites and the priests in the business of the Levites, but rather each one does the work designated for him, from that which is written (Numbers 4:19), "each man to his service and his load." And the language of the prevention that comes about this is that which is stated about the Levites (Numbers 18:3), "but to the vessels of the Holy and to the Altar they shall not approach"; and afterwards the verse returns to speak about the priests, "and they shall not die, also they and also you" - meaning to say with this that you too, you are included in this negative commandment. Since just like the Levites are prevented from their work [when it is not assigned to them], so too are you prevented from your work [when it is not assigned to you]. And the language of the Sifrei on Numbers 18:3: "'To the vessels of the Holy and to the Altar' [is the] warning; 'and they shall not die' is the punishment. I only [know] that the Levites are punished and warned about the service of the priests; from where do I know [the same] about the priests [doing] the service of the Levites? [Hence] we learn to say, 'also you.'" And we have found (Sifrei on Numbers 18:3) that Rabbi Yehoshua ben Chananiah wanted to help Rabbi Yochanan ben Gudgodah in the closing of the doors, [and] he said to him, "Go back, as you are already liable with your soul (life), as I am from the gatesmen and you are from the singers." Behold, it is elucidated that any Levite that does work in the Temple that is not his designated work is liable for death by the hand of the Heavens. And so [too,] the priests are warned not to approach the work of the Levites. However, if they did transgress this, they are not killed, but rather [get] lashes. And they said in the Mekhilta (Sifra Zuta), "'To the vessels of the Holy and to the Altar they shall not approach' It is possible that they would be liable if they touched [them]. [Hence] we learn to say, 'but' - for the work they are liable, and not for touching. I only [know] about the Levites for the [work of the] priests, from where do I know about the priests for the [work of the] Levites? [Hence] we learn to say, 'also you.'" And there it is said that the Leivtes on that of the priests is [punished] with death, but the priests on that of the Levites is only with [the consequences of violating] a negative commandment.

That a foreigner not serve in the Temple: That a foreigner not serve in the Temple - meaning to say anyone who is not from the seed of Aharon - as it is stated (Numbers 18:4), "and a foreigner will not approach you." And the prevention of this is repeated with a different expression in Scripture, and that is as it is stated (Numbers 18:22), "And the Children of Israel shall not again approach the Tent of Meeting, to carry guilt, to die."

That a foreigner not serve in the Temple: That a foreigner not serve in the Temple - meaning to say anyone who is not from the seed of Aharon - as it is stated (Numbers 18:4), "and a foreigner will not approach you." And the prevention of this is repeated with a different expression in Scripture, and that is as it is stated (Numbers 18:22), "And the Children of Israel shall not again approach the Tent of Meeting, to carry guilt, to die."

To not nullify the guarding of the Temple: To not nullify the guarding of the Temple, [but rather] to always walk around it every night, as it is stated (Numbers 18:5), "And you shall guard the guarding of the Holy." And it is well-known that the expression of guarding takes the place of a negative commandment. And [it is] as they, may their memory be blessed, said (Eruvin 96a), "Every place in which it is stated, 'guard yourself,' 'lest,' and 'not,' is nothing but a negative commandment." And they said in Mekhilta, "'And they shall guard the guarding of the Tent of Meeting' (Numbers 18:4), - I only [know of] a positive commandment. From where [do I know] a negative commandment? [Hence], we learn to say, 'And you shall guard the guarding of the Holy.'" To here [are the words of Mekhilta]. And maybe they expounded a positive commandment and a negative commandment when they found two verses teaching one thing. And from the one that comes by way of a command in second person, they learned a negative commandment; and they expounded the command in third person - which is lighter than it - about a positive commandment. And anyone who weighs the things in just scales will concede about this - that the third person is lighter than a command in second person.

To not nullify the guarding of the Temple: To not nullify the guarding of the Temple, [but rather] to always walk around it every night, as it is stated (Numbers 18:5), "And you shall guard the guarding of the Holy." And it is well-known that the expression of guarding takes the place of a negative commandment. And [it is] as they, may their memory be blessed, said (Eruvin 96a), "Every place in which it is stated, 'guard yourself,' 'lest,' and 'not,' is nothing but a negative commandment." And they said in Mekhilta, "'And they shall guard the guarding of the Tent of Meeting' (Numbers 18:4), - I only [know of] a positive commandment. From where [do I know] a negative commandment? [Hence], we learn to say, 'And you shall guard the guarding of the Holy.'" To here [are the words of Mekhilta]. And maybe they expounded a positive commandment and a negative commandment when they found two verses teaching one thing. And from the one that comes by way of a command in second person, they learned a negative commandment; and they expounded the command in third person - which is lighter than it - about a positive commandment. And anyone who weighs the things in just scales will concede about this - that the third person is lighter than a command in second person.

The commandment of redeeming the first-born of a man: To redeem the first-born of man; as it is a commandment upon every man in Israel to redeem, from the priest, his son who is the firstborn to his Israelite mother - as it is stated (Numbers 18:15), "but you shall redeem the first-born of man." Elsewhere we find that the Torah makes being firstborn dependent on exiting the womb, as it it is stated in the Order of Bo el Pharaoh (Exodus 13:2), "all the first-born, all that exit the womb of the Children of Israel - whether man or beast - is Mine." And the meaning of exit the womb is opening the womb, meaning who was the first to open the womb of the mother. And because of this, they, may their memory be blessed, said (Bekhorot 46a) that one who is born after a stillborn - any stillborn for which the mother would be impure [as a result of it] - the one that comes after it is not a first-born to [be redeemed from] the priest, as the stillborn preceded him; but if the fetus [is not developed enough that] the mother [contracts] the impurity of birthing, the one that comes after it is a first-born. In Tractate Niddah (Niddah 21a) this distinction is elucidated, and likewise in Tractate Bekhorot (Bekhorot 46a) is elucidated which first-born children are considered first for the priest and not for inheritance, and which are first for inheritance but not for the priest. It also said there that there is a firstborn for everything and one that is not a firstborn for [even] one of them.

From the laws of the commandment is that which they, may their memory be blessed, said (Bekhorot 49a) that the commandment of redemption [begins when] the child is thirty days old, for [at that point he is no longer considered a potential] stillborn, as it is stated (Numbers 18:16), "And his redemption that you redeem, from one aged a month." And this commandment is the responsibility of the father (Kiddushin 29a). If the father transgressed and did not want to redeem him, the commandment devolves upon the son, to redeem himself when he becomes an adult. The amount of the redemption is five sela, whether it be money equivalent to five sela or commodities that are the equivalent of money, such that their makeup is money, to exclude slaves, land and deeds - as if one redeemed him with them, he is not redeemed. The five sela may be given to one priest or to several priests, and the obligation is to give it to a male priest, and not to a female priestess; as it is written regarding the money of redeeming the firstborn, "Aharon and his sons." If the priest wishes to return the redemption money after it is given to him, [the father] has [still] fulfilled his obligation, so long as the money is not given with this condition [in mind]. If he did give the money with this condition, the son is not redeemed, until he concludes in his heart to give it to him as a full gift. But if he did specify and gave the money with the condition that it be returned, and the priest was appeased to this, the child is redeemed.

To not redeem the first-born of a pure animal: That we should not redeem the first-born of a pure (kosher) animal. Since the Torah had commanded that the first-born donkey be redeemed, it may have come to our minds to also redeem the first-born of a pure animal with another animal. Therefore this prevention came to us, that we should never redeem it. And even if one transgressed and redeemed it, it is not redeemed. About this is it stated (Numbers 18:17), "But the first-born of an ox, the first-born of a sheep, or the first-born of a goat should not be redeemed; they are sacred." The verse elucidated the three types of pure (domesticated) beasts that are subject to the commandment of the first-born, as the seven varieties of wild animals are not included in the law of firstborns, and as I explained in the Order of Bo (Sefer HaChinukh 17).

The commandment of the service of the Levites in the Temple: That the Levites serve in the Temple to be gatekeepers and to sing everyday over the sacrifice, as it is stated (Numbers 18:23), "And the Levite shall serve, he, etc." And the language of the Sifrei is "I can understand if he wants, he serves, and if he does not want, he does not serve. [Hence], we learn to say, 'And the Levite shall serve, he' - [even] against his will," meaning to say that this thing is an obligation, and that this matter is incumbent upon him perforce. And it is also elucidated in the second chapter of Arakhin 11a, that no one should ever say the song of the mouth (in the Temple) besides the Levite. And this commandment is repeated in the Torah with a different expression, as it is stated (Deuteronomy 18:7), "And he shall serve in the name of the Lord, his God." And they said there in Arakhin, "What is the service that is [done] in the name of the Lord? It should be said, it is song."

The commandment of the first tithe: That the Children of Israel were obligated to give one tenth part of the seed of the land to the Levites, as is is stated (Numbers 18:24), "For it is the tithes of the Children of Israel that they will give to the Lord that I give to the Levites as a gift." And it is stated in the Order of Eem Bechukotai (Leviticus 27:30), "And all of the tithe of the land, etc. it is for the Lord." And that is what is called the first tithe (maaser rishon).

From the laws of the commandment is that which they, may their memory be blessed, said (Yevamot 85b), that this tithe that is of the Levites is completely non-sacred (chullin) and [so] permissible for any man to eat - whether a Levite or whether an Israelite - and even in impurity, as it is stated (Numbers 18:27), "This shall be accounted to you as your gift." [That is] to say that the tithe which is given as the tithe of Israel is for you "as the grain from the threshing floor or the flow from the vat." And they, may their memory be blessed, expounded [that] just like the threshing floor and the vat are non-sacred for all purposes, so too is the first tithe that had its tithe taken non-sacred for all purposes. [And] the explanation of 'that had its tithe taken' is meaning to say after the Levites skimmed a tithe from their tithe and gave it to the priests. That is what is called 'its tithe.' And every place that it is stated about the tithe, "holy" or "redemption" is only about the second tithe. And they said in Sifrei that all that is food for people and guarded and its growth is from the earth is liable for the tithe and the priestly tithe (terumah). And they [derive] it from that it is written about the priestly tithe (Deuteronomy 18:4), "The beginning of your grain, etc." As they, may their memory be blessed, expounded [that] just like grain, grapes and oil are food of people and its growth is from the earth and has owners, as it is stated, "your grain"; so too all that is similar to them are liable for the tithe and the priestly tithe. But even though vegetables are food of people, they are not liable for the tithe except rabbinically; as about the tithe it states (Deuteronomy 14:22), "all the produce of your seed," and vegetables are not called 'produce.' But from the words of the Gemara that we rely upon more, it appears that also in all [other] fruits besides grain, grapes and oil, is there no liability for the tithe, except rabbinically. And [according to this,] the verse that was brought [as a prooftext] in the Sifrei was only a memory device (asmakhta). This is the conclusion in the beginning of the chapter [entitled] Hasokher et HaPoalim (Bava Metzia 88a) concerning that which Rav Pappa answered that the fig tree stood in the garden, but its branches leaned into the courtyard. However, Rambam, may his memory be blessed, wrote the opposite of this, and like he found [it] in the Sifrei. And so [too] from the topic of the commandment is that which they said that we do not separate the tithe of the new crop for the old crop, and not from the old for the new, not from that which is liable for that which is exempt and not from that which is exempt for that which is liable. And if one separated the tithe [like this], it is not [considered] a tithe. But we do take the tithe from that which is not encircled (close to the produce for which one is liable), even though it is not like this with the priestly tithe, as we only separate the priestly tithe from what is encircled. And nonetheless, with other things the tithe and the priestly tithe are the same; such that anything about which we say regarding the priestly tithe, "we do not take the priestly tithe, but if one [took it], his priestly tithe is a [valid] priestly tithe - so [too,] with the tithe, if he separated it, his tithe is a [valid] tithe. And everything that is exempt from the priestly tithe is exempt for the tithe. And in the Order of Shoftim, we will write at greater length, with God's help, and you can see it there. And so [too] from the topic of the commandment is that which they, may their memory be blessed, said that a person is only obligated to separate the tithe from Torah writ if he finished [the work] on his fruit to eat them for himself, but one who finished them to sell them in the marketplace is exempted, as it is stated (Deuteronomy 14:22), "You shall surely tithe, etc. and you shall eat." And so [too,] one who buys [the produce] after its work has been completed - meaning to say it was put in the threshing floor by the seller - is exempt from Torah writ, but obligated from the words [of the Rabbis], as it is stated, "the produce of your seed," meaning to say that the work was finished in your domain. And the obligation of the tithe does not rest on the fruits until they reach the time of the tithe, as it is stated (Leviticus 27:30), "from the seed of the land, from the fruit of the tree"; meaning to say until it becomes a fruit. And from here, they, may their memory be blessed, learned that the time of the tithe is from when the fruits reach [when they could] be seeded and grow. Everything is according to what [the specific] fruit is. How is this? Figs, from when they become soft such that they are ready to eat; apples and citrons from when they turn round. And so [too,] with each and every fruit, they established its time for the tithe. That is to say until this time that is established for them, we can eat as much as we need, as they are not in the category of the tithe at all. But after this time, it can only be eaten casually, until their threshing floor designates them for the tithe. And after their threshing floor has designated them for the tithe, it is forbidden to eat from them, even casually. And what is their threshing floor with regard to the tithe? Produce from when it is flattened, meaning to say that he flattens its top with a shovel, in the way that people do when they make it into a heap. And in the Talmud Yerushalmi Ma'asrot 1:4, we have found further that if his intention is not to flatten [it], it is a threshing floor for [the designation of] the tithe from when he sets up a pile from his produce. As the verse made it dependent on the threshing floor, and even without flattening, when his intention is not to flatten [it]. And even if he makes a threshing floor of it inside his house; even there, the threshing floor creates the designation for the tithe. And that which Rav Oshaya said, "A man may be crafty about his produce and bring it in with its chaff," so as to exempt it from the tithe - and it is a set law, as we say in Tractate Berakhot 31a - that is speaking when he did not set up a pile inside his house, and so [too,] that he did not flatten it, but rather that he pounded it and winnowed it, little by little without flattening, and put it into the storehouse, little by little. This is what appears in this matter; and in this way, all of the discussions go up in one 'stalk, healthy and well' (are all in agreement). And they, may their memory be blessed, said that the season of squash and watermelon and pumpkin is from when they are rubbed, meaning from when the thin hair that is upon them is removed; and the season of a basket of fruit is from when he covers the fruit inside of it with leaves and fronds. And so [too,] with each and every fruit, they established the time of its threshing floor, according to what it is - everything like it comes in Tractate Maasrot (Mishna Maasrot 1:5). And I have also seen about the topic of designating the tithe by Torah writ that the opinion of some of the commentators is that there is never designation for the tithe from any angle until there is seeing the face of the house (that the produce enter the home), and also that the house be fit for it, as it is stated (Deuteronomy 26:13), "I have cleared out the consecrated from the house." And that is when he brought it in through the gate, as it is stated (Deuteronomy 26:12), "and they shall eat in your gates and they shall be satiated." But if he brought them in through the roofs or the enclosures, they are exempt from the tithe and the priestly tithe. And so did Rambam, may his memory be blessed, write (Mishneh Torah, Laws of Tithes 4:2), "It appears to me that we do not administer lashes from Torah writ for the eating of unseparated produce until they are designated by his bringing them into his house. But if it is designated with the other things that designate for the tithe, we do not administer lashes, besides [rabbinic] lashes of rebellion." [This] and the rest of its details are elucidated in Tractate Maasrot (see Tur, Yoreh Deah 338).

And it is practiced by males and females, by Israelites and by priests and by Levites. As even though the priests and the Levites take the tithe from [the Israelites], they are [still] obligated to tithe their [own] fruits on their lands. And it stands in the prohibition of unseparated fruit until they tithe them, as it is stated (Numbers 18:28), "So shall you give, also you." And the explanation upon it comes, "You" [is] the Levites; "also you" [is] to include the priests. But after they tithe them; if they want, they can eat the tithe themselves, or [they can] give it to a different priest. And this commandment of the tithe and also the commandment of the priestly tithe is only practiced in the Land of Israel by Torah writ - so did Rambam, may his memory be blessed, determine. And in the Order of Shoftim in the commandment of separating the great priestly tithe, we will elucidate more, with God's help, the differences that there are in the tithe and in the priestly tithe between the Land of Israel and Syria or (other places) outside the Land. If it is your desire to know, my son, learn it from there.

The commandment of the Levites to give a tithe from the tithe: That the Levites were commanded to separate a tithe from the tithe they take from Israel and that they give it to the priests, as it is stated (Numbers 18:26), "And to the Levites you shall speak, etc. and they shall give from it a gift to the Lord, a tithe from the tithe." And this is what is called 'terumat ma'aser' (literally, the gift of the tithe) in every place in the Gemara. They called it this expression in the way of the verse, which states, "a gift to the Lord." But the verse elucidates that he gives it to the priest, and as it states (Numbers 18:28), "and you shall give from it, the gift of the Lord, to Aharon the priest." And Scripture warns that he separate from the good and the choicest from the tithe, as it states (Numbers 18:29), "from all the fat that you sanctify from it." Moreover it is stated about this (Numbers 18:32), "You shall bear no sin upon it in separating its fat from it" - teaching that if he takes it out from the inferior [portion], there will be a sin upon them. And this matter is like the matter of a negative commandment that comes by way of deduction from a positive commandment, and therefore it is not to be counted among the negative commandments.

The commandment of the Levites to give a tithe from the tithe: That the Levites were commanded to separate a tithe from the tithe they take from Israel and that they give it to the priests, as it is stated (Numbers 18:26), "And to the Levites you shall speak, etc. and they shall give from it a gift to the Lord, a tithe from the tithe." And this is what is called 'terumat ma'aser' (literally, the gift of the tithe) in every place in the Gemara. They called it this expression in the way of the verse, which states, "a gift to the Lord." But the verse elucidates that he gives it to the priest, and as it states (Numbers 18:28), "and you shall give from it, the gift of the Lord, to Aharon the priest." And Scripture warns that he separate from the good and the choicest from the tithe, as it states (Numbers 18:29), "from all the fat that you sanctify from it." Moreover it is stated about this (Numbers 18:32), "You shall bear no sin upon it in separating its fat from it" - teaching that if he takes it out from the inferior [portion], there will be a sin upon them. And this matter is like the matter of a negative commandment that comes by way of deduction from a positive commandment, and therefore it is not to be counted among the negative commandments.

The commandment of the Levites to give a tithe from the tithe: That the Levites were commanded to separate a tithe from the tithe they take from Israel and that they give it to the priests, as it is stated (Numbers 18:26), "And to the Levites you shall speak, etc. and they shall give from it a gift to the Lord, a tithe from the tithe." And this is what is called 'terumat ma'aser' (literally, the gift of the tithe) in every place in the Gemara. They called it this expression in the way of the verse, which states, "a gift to the Lord." But the verse elucidates that he gives it to the priest, and as it states (Numbers 18:28), "and you shall give from it, the gift of the Lord, to Aharon the priest." And Scripture warns that he separate from the good and the choicest from the tithe, as it states (Numbers 18:29), "from all the fat that you sanctify from it." Moreover it is stated about this (Numbers 18:32), "You shall bear no sin upon it in separating its fat from it" - teaching that if he takes it out from the inferior [portion], there will be a sin upon them. And this matter is like the matter of a negative commandment that comes by way of deduction from a positive commandment, and therefore it is not to be counted among the negative commandments.

The commandment of the Levites to give a tithe from the tithe: That the Levites were commanded to separate a tithe from the tithe they take from Israel and that they give it to the priests, as it is stated (Numbers 18:26), "And to the Levites you shall speak, etc. and they shall give from it a gift to the Lord, a tithe from the tithe." And this is what is called 'terumat ma'aser' (literally, the gift of the tithe) in every place in the Gemara. They called it this expression in the way of the verse, which states, "a gift to the Lord." But the verse elucidates that he gives it to the priest, and as it states (Numbers 18:28), "and you shall give from it, the gift of the Lord, to Aharon the priest." And Scripture warns that he separate from the good and the choicest from the tithe, as it states (Numbers 18:29), "from all the fat that you sanctify from it." Moreover it is stated about this (Numbers 18:32), "You shall bear no sin upon it in separating its fat from it" - teaching that if he takes it out from the inferior [portion], there will be a sin upon them. And this matter is like the matter of a negative commandment that comes by way of deduction from a positive commandment, and therefore it is not to be counted among the negative commandments.

From the roots of the commandment, [there is a need to] preface that there is no doubt that God separated the entire tribe of Levi from the congregation of Israel to always serve Him. And still, within that tribe itself, one [group] was selected to be the head, the officer and the minister over all of them - he and his seed forever, and it is the most sacred of all the tribe - to serve and to minister before God permanently. And He placed the rest of the whole tribe below it, to assist in the service - and as it states (Numbers 18:1), "And the Lord spoke to Aharon saying, 'You, your sons, and your patriarchal lineage shall bear the iniquity of the Temple - meaning to say, that the entire tribe will receive the guarding of the Temple. "But you and your sons with you will bear the iniquity of your priesthood" - meaning to say that the primary service - that is the priesthood - is upon you. And it is written after it (Numbers 18:2), "Also your brothers, the tribe of Levi, the tribe of your father, bring close with you, and they shall accompany you and serve you" - meaning to say that you are primary, and not them. And so [too,] is it written elsewhere (Numbers 3:9), "And you shall give the Levites to Aharon and to his sons; they are truly given to him." And so, since the priests are 'the foundation of the home' in the service of our God, they merited twenty-four gifts that are given to them, which are explicit in Scripture, and as the Sages, may their memory be blessed, enumerated (Chullin 133b) - ten in the Temple, four in Jerusalem and ten [outside]. And the rest of the tribe that was chosen with it to assist it also merited to live [from gifts], without toil, with the tithe of the fruits that they take from all Israel. And in order that they know and contemplate that the cause of their portion being free and of the portion of their brothers is the service to God, they were commanded to give a tenth of all they take from the Children of Israel to the 'greater ministers.' And in this way, they will [remind themselves] that there are [others] above them, and that above all of them is the One Who guards all, may He be elevated. With this is also merit, honor and prestige for the Levites, without removing their names from the commandment of the tithe in their portion of the produce. And [the sons of the Israelites] will not [be able to] say to [the sons of the Levites], "You merited the grain, and we the commandment." And now the response will be, "There is 'Torah and there is flour.'"

From the roots of the commandment, [there is a need to] preface that there is no doubt that God separated the entire tribe of Levi from the congregation of Israel to always serve Him. And still, within that tribe itself, one [group] was selected to be the head, the officer and the minister over all of them - he and his seed forever, and it is the most sacred of all the tribe - to serve and to minister before God permanently. And He placed the rest of the whole tribe below it, to assist in the service - and as it states (Numbers 18:1), "And the Lord spoke to Aharon saying, 'You, your sons, and your patriarchal lineage shall bear the iniquity of the Temple - meaning to say, that the entire tribe will receive the guarding of the Temple. "But you and your sons with you will bear the iniquity of your priesthood" - meaning to say that the primary service - that is the priesthood - is upon you. And it is written after it (Numbers 18:2), "Also your brothers, the tribe of Levi, the tribe of your father, bring close with you, and they shall accompany you and serve you" - meaning to say that you are primary, and not them. And so [too,] is it written elsewhere (Numbers 3:9), "And you shall give the Levites to Aharon and to his sons; they are truly given to him." And so, since the priests are 'the foundation of the home' in the service of our God, they merited twenty-four gifts that are given to them, which are explicit in Scripture, and as the Sages, may their memory be blessed, enumerated (Chullin 133b) - ten in the Temple, four in Jerusalem and ten [outside]. And the rest of the tribe that was chosen with it to assist it also merited to live [from gifts], without toil, with the tithe of the fruits that they take from all Israel. And in order that they know and contemplate that the cause of their portion being free and of the portion of their brothers is the service to God, they were commanded to give a tenth of all they take from the Children of Israel to the 'greater ministers.' And in this way, they will [remind themselves] that there are [others] above them, and that above all of them is the One Who guards all, may He be elevated. With this is also merit, honor and prestige for the Levites, without removing their names from the commandment of the tithe in their portion of the produce. And [the sons of the Israelites] will not [be able to] say to [the sons of the Levites], "You merited the grain, and we the commandment." And now the response will be, "There is 'Torah and there is flour.'"

From the laws of the commandment - that which they, may their memory be blessed, said (Beitzah 13a) that a [Levite] who took sheaves as tithes, does not give sheaves to the priest from it, but he is fined to pound and winnow [it] and to give him a tithe of the tithe that is a tithe of grain, and he is not obligated to give a tithe of the straw [byproduct], after he pounded everything and winnowed [it], but if he first tithed the sheaths, and [then] pounded and winnowed [it], he must give [the priest] his portion in everything; that which they said (Mishnah Terumot 11:8) that only priestly tithes from the tithe with [at least] 1/64 of a log must he take to the priest, and so long as the priestly tithe is certain (not in doubt) and pure, [but] if it is less than this, he need not busy himself with taking it to the priest, but he rather throws it into the fire and burns it; that which they said (Mishnah Bikkurim 2:5) that the priestly tithe from the tithe can be separated from that which is not [close], as it is stated (Numbers 18:28-29), "From all the tithes [...] you shall gift," meaning to say even if you have a tithe in one country and [another] in another country, you may take one gift for all [of them], but nonetheless they, may their memory be blessed, said (Gittin 30a) that Torah scholars should only take it from [what is close]; and the rest of its details - are elucidated in Tractate Terumot, Ma'asrot, and in parts of Demai (see Mishneh Torah, Laws of Heave Offerings 1).

That the tribe of Levi not take a portion in the spoils: That the whole tribe of Levi not take a portion in that which Israel despoiled upon their entering into the land (see Sefer Hamitzvot LaRambam, Mitzvot Lo Taase 170), and in that which they would despoil from their enemies afterwards. And about this is it stated (Deuteronomy 18:1), "There shall not be a portion and inheritance for the priests." And so [too,] does it appear in Sifrei Devarim 163, "'Portion' in the spoils, 'inheritance' in the land." And let not the matter of a general prohibition be difficult for you about this negative commandment (as there appear to be two prohibitions from the same phrase); since two prohibitions come in Scripture about these two negative commandments - and they are, "There shall not be a portion and inheritance for the priests, the Levites," and also afterwards, "And no inheritance shall be for him, etc." (Deuteronomy 18:2). And these two negative commandments themselves are repeated for the priests, as it is stated with Aharon (Numbers 18:20), "In their land you shall not inherit, and there will not be a portion for you among them." And they, may their memory be blessed, said (Sifrei Bamidbar 119), "'In their land you shall not inherit' - at the time of the division of the land; 'and there will not be a portion for you among them' in the spoils." And even thought the priests were in the tribe of Levi, the prevention is repeated about them for strengthening. And so [too,] all that is similar to this in the Torah, such that it repeats negative commandments in many places - it is all to strengthen the matter or to complete the law when it is not complete from the one negative commandment. And you will understand why God made it lack in one place and completed in another from that which I wrote at the beginning of the book of Eleh HaDevarim (Deuteronomy). And Rambam, may his memory be blessed, wrote (Sefer Hamitzvot LaRambam, Mitzvot Lo Taase 170), "If we had counted these negative commandments, which are 'In their land, you shall not inherit, etc.' about the priests, additionally to the negative commandments stated about the Levites, etc., it would, according to this comparison, be fitting likewise for us to count the prohibition of the divorcee, the challalah and the zonah for the high priest as three additional negative commandments in addition to the three that came on every priest - whether common or high. And if the speaker say that this is so, we shall answer him with what they, may their memory be blessed, said in Kiddushin 77b that a high priest is only liable one [punishment] for a divorcee. And were the law to be [that a high priest is transgressing two commandments], he would be liable two for it - one because of [being] a priest, since a divorcee is forbidden to him, and a second from the angle of his being high priest, since she is forbidden to him in a different negative commandment. And from this type itself are the preventions that came to the priests for 'They shall not make a bald spot on their heads, and they shall not shave their beards and their flesh they shall not gash with a gash' (Leviticus 21:5); as they were already preceded for all of Israel more generally, in its stating, 'You shall not round off the corner, etc.' (Leviticus 19:27), 'and you shall not place a bald spot' (Deuteronomy 14:10), 'And a marking for a soul, you shall not put onto your flesh, etc.' (Leviticus 19:28). However these were repeated with the priests to complete the law, as is elucidated at the end of Tractate Makkot 20a. And therefore a priest that transgresses one of these is only liable for one [set] of lashes. And understand this principle and guard it."

And also from the content of the commandment is that which they, may their memory be blessed, said (Rosh Hashanah 12b) that there is no obligation of priestly tithes and tithes until they come to a third [of their growth]. And so [too,] that which they said that the gleaning, the forgotten, the corner and the small grape strands of an Israelite (which are all reserved for the poor) are exempt from the priestly tithe and the tithes, even though he made a pile of them at home. And so [too,] that which they said (Mishneh Torah, Laws of Heave Offerings 3:4) that we do not take the tithe by weight or by number, but rather by estimation, since a measure is not stated about it in the Torah. And I have already written at the beginning of the commandment that a moderate eye separates one part in fifty by estimation. And he should not put the fruit into a pail or a basket the size of which is known, but he can take the priestly tithe in them [by filling] their half or their third. And it is permitted to separate the priestly tithe from that which is not adjacent; but nevertheless, Torah scholars do not do so. And so wrote Rambam, may his memory be blessed (Mishneh Torah, Laws of Heave Offerings 3:20). And that which they said (Kiddushin 41a) that a man can make an agent to separate the priestly tithe and the tithe, as it is stated (Numbers 18:28), "So shall you also separate the priestly tithe" - to include the agent who is likewise a member of the covenant (a Jew) - and many other laws in the Gemara about agency; that which they said (Mishneh Torah, Laws of Heave Offerings 6:1) that the priestly tithe is eaten by priests - whether adults or minors - themselves, their wives, their Canaanite slaves, and even their beasts; and many other laws in the Gemara about this, such as the wife that rebelled, the slave that escaped, the laws of divorce and engagement, and several similar to them; the laws of the priestly tithe concerning its nullification, about which the Sages, may their memory be blessed, gave a measure of [one part to] a hundred and one; and the rest of its many details are in Tractate Terumot, and some of its laws are scattered in many places of the Talmud.