Midrasz do Wyjścia 23:19

"In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

(Bamidbar 5:9) "And all terumah of all the holy things of the children of Israel which they present to the Cohein, to him shall it be." R. Yishmael says: Scripture comes to teach you that if one dedicates (to the Temple) his grain pile before he levels it off and then he redeems it, he must take terumah (from it). I might think (he must do so) even if he redeemed it after he leveled the pile; it is, therefore, written (of terumah, Devarim 18:4) "the first of your corn (pile)." R. Akiva says: "and all terumah": Scripture comes to teach you that if he wishes to make his entire granary terumah, he may do so, so long as he leaves some over. "and all terumah of all the holy things": Scripture hereby teaches us that the laws of terumah apply to all varieties (of produce, and not just to those specifically indicated). Issi b. Yehudah says: If the ma'aser — the less stringent — obtains with all produce, how much more so, terumah — the more stringent. Variantly: If ma'aser, which does not obtain in the third and sixth year (of shemitah), obtains with all produce, how much more so, terumah, which obtains in all years! Issi b. Menachem says: if ma'aser, which is brought only as an adjunct to learning and fear (viz. Devarim 14:23), obtains with all produce, how much more so, the more stringent, terumah! (Ibid. 5:9) "which they offer to the Cohein, to him shall it be": R. Yishmael says: Now is terumah offered to the Cohein? (Does he not rather come to receive it?) What, then, is the intent of "which they offer to the Cohein"? Because it is written (Shemot 23:19) "The first of the first-fruits (bikkurim) of your land shall you bring to the house of the L-rd your G-d," but we are not told what is to be done with them; it is, therefore, written "which they offer to the Cohein, to him shall it be." Scripture hereby teaches us that bikkurim, (which are presented as offerings), are to be given to the Cohanim.

What is written following this? Three times thou shalt keep a festival unto Me in the year (ibid., v. 14). The Holy One, blessed be He, established the festival of unleavened bread, on which He performed miracles in their behalf in Egypt; the harvest festival (Shavuot), on which He gave them the Torah, the fruits of which they were to enjoy in this world and their interest in the world-to-come, as it is said: My fruit is better than gold, yea, than fine gold; and My produce than choice silver (Prov. 8:19); and the feast of ingathering (Sukkoth), on which the Holy One, blessed be He, fills their homes with blessings, as is said: Honor the Lord with thy substance, and with the first-fruits of all thine increase; so shall thy barns be filled with plenty, and thy vats shall overflow with new wine (Prov. 3:9–10). Thus it is said: The choicest first-fruits of thy land thou shalt bring into the house of the Lord thy God (Exod. 23:19).

"Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to Israel, He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written, "As for the Tabernacle, make it of ten curtains." Hence it is written, "The Omnipresent we have not found to be of great power." But when He gives to them, He gives according to His power: In the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion [cloud by day and smoke with a glow of flaming fire by night; indeed] over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he, with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command...." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1), "Arise, My light...." And it is [also] written (Isaiah 30:26), "And the light of the moon shall become like the light of the sun." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month...." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia." And it is [also] written (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

[(Deut. 14:22:) YOU SHALL SURELY TITHE.] What is written above on the matter (in Deut. 14:21)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED…. R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or Rabbi Jose bar Hanina: One who eats his produce untithed is like one who eats carcasses that are not properly slaughtered and those torn by wild beasts (terefah).⁴²Tanh., Deut. 4:17; PRK 10:9. What is the reason? (Deut. 14:21:) YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED. [<Then after that it is written (in vs. 22):>⁴³These words in angle brackets come from the parallel in Tanh., Deut. 4:17. YOU SHALL SURELY TITHE.] R. Abba and Rav Huna said in the name of Rav: One who eats his produce without separating the tithe for the poor is liable for death.⁴⁴yQid. 2:9[8] (63a). R. Isaac said: It is written in three places: YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK: One for its own sake, one with reference to Torah, and one with reference to tithes.⁴⁵Cf. PR 25:3. <Where the prohibition is given> for its own sake, what does it say (in Exod. 23:19)? THE CHOICE FIRST FRUITS OF YOUR LAND <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> [YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after that (in vs. 20): BEHOLD, I AM SENDING AN ANGEL BEFORE YOU <TO GUARD YOU ON THE WAY>.⁴⁶The significance of citing what comes before and after the prohibition is to show that it is unrelated to its context. With reference to Torah, [what is written] (in Exod. 34:26)? THE CHOICE [FIRST FRUITS OF YOUR LAND] <YOU SHALL BRING TO THE HOUSE OF THE LORD YOUR GOD.> YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK.] What is written after it (in vs. 27)? AND THE LORD SAID UNTO MOSES: WRITE DOWN <THESE WORDS>.⁴⁷On this difficult passage, see Buber’s note 80. He would follow the interpretation in PR 25:3 and in M. Pss. 8:2, according to which Moses was told to write Torah immediately after the prohibition against eating meat with milk for a specific reason. When the angels had objected that Israel was unworthy to receive the Torah, the Holy One reminded them that, although any schoolchild knew never to mix meat and milk, the angels had done so when visiting Abraham (Gen. 18:8). Thus the proper time for Moses to write the words of the Torah was when the angels had just been reminded of their eating meat with milk. [The Holy One said to Moses: While the sandal⁴⁸Gk.: sandalon is on your foot, tread down the thorn⁴⁹Reading kuba’ for kuppah. So Jastrow, s.v., KWPH and KWB’. See also Buber’s note 82 here, which lists the parallels that contain the reading. <of opposition>.⁵⁰Gen. R. 44:12. Braude and Kapstein, p. 196, n. 34, find an allusion to the angels who ate goat meat with milk in Gen. 18:7–8. Out of YOU SHALL NOT BOIL A KID IN ITS MOTHER's MILK <comes> WRITE DOWN THESE WORDS.] With reference to tithes (in Deut. 14:22) what is written above (ibid.)? YOU SHALL EAT NO CARCASS THAT IS NOT PROPERLY SLAUGHTERED […. YOU SHALL NOT BOIL (BShL) A KID (gedi) IN ITS MOTHER'S MILK (HLB).] Then after that is written (in Deut. 14:22): YOU SHALL SURELY TITHE. The Holy One said: Do not cause me to have the tender grains (gedayim)⁵¹On this reading of gedi here, see Jastrow, s.v. ripen prematurely (BShL) in the fat (HLB)⁵²This meaning comes from voweling the text as helev instead of halev. of their mothers, while they are in the abdominal fat (HLB)⁵³Tanh., Deut. 4:17, and PRK 10:9 both read “belly” here. of their mothers (i.e., in their pods).⁵⁴The midrash is interpreting the prohibition in terms of agricultural products that are tithed. Thus the verse fits the context of what follows. Thus unless you take out a tithe properly, I will send out a certain wind from the East to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27): AND BLASTED BEFORE IT IS GROWN.

(Deut. 14:22:) “You shall surely tithe.” What is written above the matter (in Deut. 14:21)? “You shall eat no carcass [that is not properly slaughtered].” R. 'Azariah, R. Johanan ben Haggai, and R. Isaac bar Maryon said in the name or R. Jose bar Hanina, “One who eats his produce untithed is like one who eats carcasses and those torn (terefah).²⁹PRK 10:9. What is the reason? [It is first written (in Deut. 14:21),] ‘You shall eat no carcass.’ Then after that it is written (in vs. 22), ‘You shall surely tithe.’” R. Abin bar Rav Huna said in the name of R. Abba, “One who eats his produce without separating and [eats] tithes for the poor is liable for death.”³⁰yQid. 2:9[8] (63a). R. Isaac said, “It is written in three places, ‘you shall not boil a kid in its mother's milk’: one for its own sake, one with reference to Torah, and one with reference to tithes.³¹Cf. PR 25:3. [Where the prohibition is given] for its own sake, what does it say (in Exod. 23:19)? ‘The choice first fruits of your land [you shall bring to the house of the Lord your God; you shall not boil a kid in its mother's milk.]’ What is written after that (in vs. 20), ‘Behold, I am sending an angel before you [to guard you on the way].’ With reference to Torah, it is written (in Exod. 34:26), ‘The choice first fruits of your land you shall bring to the house of the Lord your God; [you shall not boil a kid in its mother's milk.]’ What is written after it (in vs. 27)? ‘And the Lord said unto Moses, “Write down [these words].”’ With reference to tithes (in Deut. 14:22) it is written above (ibid.), ‘You shall eat no carcass […. You shall not boil (bshl) a kid (gedi) in its mother's milk (hlb).]’ Then after that is written (in Deut. 14:22), ‘You shall surely tithe.’ The Holy One, blessed be He, said, ‘Do not cause me to have the tender grains (gedayim)³²On this reading of gedi here, see Jastrow, s.v. ripen prematurely (bshl) in the fat (hlb)³³This meaning comes from voweling the text as helev instead of halev. of their mothers, while they are in the belly of their mothers (i.e., in their pods).³⁴The midrash is interpreting the prohibition in terms of agricultural products that are tithed. Thus the verse fits the context of what follows. Thus unless you take out a tithe properly, I will send out a certain wind from the east to blast them (i.e., the tender grains), just as you have said (in II Kings 19:26 = Is. 37:27), ‘and blasted before it is grown.’”

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23 "Command the Children of Israel" (Numbers 28:2). This is [the meaning of] that which was stated by the verse (Job 27:23), "The Omnipresent we have not found to be of great power"; and [yet] it is written (in Job 36:22), "It is true that God is beyond reach in His power." How are these two verses [resolved]? Rather [it is that] when He gives to [Israel], He gives to them according to His power. But when He requests something from them, He only requests according to their power. See what is written (Exodus 26:1), "As for the Tabernacle, make it of ten curtains." But in the future, the Holy One, blessed be He, will make a canopy from clouds of glory for each and every righteous person, as it is stated (in Is. 4:5), "The Lord will create over the whole shrine and meeting place of Mount Zion cloud by day and smoke with a glow of flaming fire by night; indeed over all the glory shall hang a canopy." And why is smoke in the canopy? Since anyone whose eyes were smoky and stingy with his students in this world will have his canopy filled with smoke in the world to come. Why is there fire in the canopy? [It is coming to] teach that each and every righteous person is lit up from the canopy of his fellow, that is more elevated than he; with light the radiance of which shines from [one] end of the world to the [other] end. Hence it is written, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 27:20), "And you shall command [...]." But when He lit up for them, it was according to His power, as it is stated (Exodus 13:21), "And the Lord went in front of them by day." [Moreover, about] the future to come, it is stated (Isaiah 60:1-3), "Arise, My light [...]. But upon you the Lord will shine, and His Presence be seen over you. And nations shall walk by your light; kings, by your shining radiance. And it is written, (Isaiah 30:26), "And the light of the moon shall become like the light of the sun […]." Hence, "It is true that God is beyond reach in His power." When He requested something from them, He only requested according to their power, as it is stated (Exodus 23:19), "The choice first fruits of your land." But when He gives to them, it is according to His power, as it is stated (Ezekiel 47:12), "All kinds of trees for food will grow up on both banks of the stream; their leaves will not wither nor their fruit fail; they will yield new fruit every month." What is [the meaning of] "they will yield new fruit every month?" That each and every tree yields new fruit each and every month, [such that] the new fruit of this month is not like the new fruit of another month. When He requested something from them, He only requested according to their power, as it is stated (Leviticus 23:40), "And you shall take for yourselves on the first day the fruit of a beautiful true." But when He gives, it is according to His power, as it is stated (Isaiah 41:19), "I will give in the wilderness cedar, acacia […]." [And it is also written] (Isaiah 55:13), "Instead of the brier, a cypress shall rise."

(Numb. 4:18:) “Do not cut off.” This text is related (to Ps. 33:18), “Behold, the eye of the Lord is on those who fear Him….” The text speaks along many lines of thought.¹²¹Shittim. For this use of the word, Buber, n. 209, cites Lev. R. 34:8. For the other interpretations, see above, Gen. 6:5. For what we need, however, it is speaking about the tribe of Levi.¹²²Numb. R. 5:1. And where is it shown? Where the tribe of Levi is called those who fear the Lord, as stated (in Mal. 2:5), “and I gave them (i.e., life and peace) as well as fear, and he feared Me.” (Ps. 33:19) “On those who wait for His steadfast love,” because they are always waiting for the name of the Holy One, blessed be He. (Ps. 33:19:) “To deliver their soul from death and to keep them alive in famine,” through the twenty-four gifts which the Holy One, blessed be He, has given them.¹²³THal. 2:7-9; BQ 110b (bar.); Hul. 133b (bar.); cf. Hal. 4:9. These are them: ten in the sanctuary, ten within the borders, and four in Jerusalem. The ten in the sanctuary: the sin offering (Lev. 6:17-23; Zev. 5:3), the guilt offering (Lev. 5:14-16, 20-26; 19:20-22; Zev. 5:5), the peace sacrifices and the community peace sacrifices (Lev. 23:19-20; Zev. 5:5), the sin offering of a fowl (Lev. 5:8), the guilt offering for a doubtful sin (Lev. 5:17-19; Zev. 5:5), the leper's log of oil (Lev. 14:12), the two loaves (Lev. 23:17), the shewbread (Exod. 25:30; Lev. 24:5-9), the remnant of the omer (Lev. 23:10-12; Men. 10:4), and the remainder of the meal offering (Lev. 2:3).
The ten within the borders: the terumah (Numb. 18:12), the terumah of the tithe (Numb. 18:25-29), the hallah (Numb. 15:18-21), the first of the shorn wool (Deut. 18:4), the shoulder, the cheeks, and the stomach (Deut. 18:3), the redemption of the [first-born] son (Numb. 18:15-16), [the redemption of] a firstling ass (Exod. 13:13), [the payment for] the robbery of a proselyte (Thal. 2:9; Bq 110b; Hul. 133b), things consecrated (Numb. 18:14; Bik. 3:12), and a field of possession (Lev. 27:16-21)
The four in Jerusalem: the firstlings [of animals] (Numb. 18:17-18), the first fruits (Exod. 23:19; Numb. 18:13; Hal. 4:9), the priest's share from the thank-offering ram and from the nazarite ram, the breast of the peace offerings, and the thigh (Exod. 29:27-28; Lev. 7:12-14; 31-34; 10:14-15; Numb. 6:13-20; 18:18), and skins of [burnt, sin, and guilt] offerings (Lev. 7:8; Zev. 12:3)
Behold, these are twenty-four gifts. Ergo (in Ps. 33:19), “and to keep them alive in famine. (Numb. 4:18) “Do not cut off [the tribe of the Kohathite families from the Levites].” The Holy One, blessed be He, foresaw that Korah was going to arise and disagree about the priesthood.¹²⁴Cf. Numb. R. 5:5. The Holy One, blessed be He, said. “I will not destroy the Levites because of Korah.” (Numb. 4:18:) “Do not cut off [the tribe of the Kohathite families from the Levites].” This text is related (to Is. 48:9), “For the sake of My name I will delay My anger, and for My praise I will hold back for you so as not to cut you off.” To what is the matter comparable?¹²⁵Numb. R. 5:6. To a king who had a son that was associated with bandits;¹²⁶Gk.: lestai. and when they were captured, his son was captured with them. The king said, “What shall I do? Shall I execute the robbers? Possibly my son is with them. Instead, for the sake of my son, I will exonerate them for now.” Similarly, the Levites carried the tabernacle. Thus it is stated (in Numb. 7:9), “But to the Children of Kohath he gave no [wagons], because they had the service of the holy.” When the Holy One, blessed be He, saw that Korah and his assembly were going to be opposed to Moses and Aaron, the Holy One, blessed be He, said, “What shall I do with these? To kill them in the desert is not possible.” Why? Because the Holy One, blessed be He, had taken half of His name and bestowed it upon them, the yh (of yhwh) in the Kohathite (hqhty in Numb. 4:18).¹²⁷Numb. R. 5:6, and Yalqut Shim‘oni, Is. 48:9, 326 (466) add that the letters from the divine name appear at the end and the beginning of HQHTY, and Numb. R. explains further that the Holy One added the definite article (H) to the name, Kohathite, for this very reason. It therefore says (in Is. 48:9), “For the sake of My name I will delay¹²⁸Literally: LENGTHEN. This verb may have suggested that the Holy One deliberately lengthened the name, Kohathite, with the addition of the article. My anger….”

The firstlings <of animals> (Numb. 18:17-18),
The first fruits (Exod. 23:19; Numb. 18:13; Hal. 4:9),
The priest's share from the thank-offering ram and from the Nazarite ram, the breast of the peace offerings, and the thigh (Exod. 29:27-28; Lev. 7:12-14; 31-34; 10:14-15; Numb. 6:13-20; 18:18), and
Skins of <burnt, sin, and guilt> offerings (Lev. 7:8; Zev. 12:3)

If "from your land," I might think (that he may bring bikkurim) even if he plants in his (field) and engrafts into (another) individual's (field); or if (he plants) in a public field and engrafts from a public field; or from an individual's (field) into his own; or if he plants in his own and he engrafts into his own, with a public road or a private road intervening. It is, therefore, written (Shemoth 23:19) "the first-fruits or your soil" — All of the growths must be from your soil. For the same reason tenant-farmers, renters, holders of confiscated land, and robbers (of land) do not bring first-fruits.