Dziesięciny (Maasrot) — Rambam

Dziesięciny (Maasrot)

Dziesięciny (Maasrot) — Rambam w serwisie Beth HaMidrash: tekst hebrajski i jego polskie tłumaczenie, z Raszim i wielkimi komentatorami. Za darmo, online.

אַחַר שֶׁמַּפְרִישִׁין תְּרוּמָה גְּדוֹלָה מַפְרִישׁ אֶחָד מֵעֲשָׂרָה מִן הַנִּשְׁאָר וְזֶהוּ הַנִּקְרָא מַעֲשֵׂר רִאשׁוֹן וּבוֹ נֶאֱמַר (במדבר יח כד) "כִּי אֶת מַעְשַׂר בְּנֵי יִשְׂרָאֵל אֲשֶׁר יָרִימוּ לַה'" וְגוֹ'. וְהַמַּעֲשֵׂר הַזֶּה לִלְוִיִּים זְכָרִים וּנְקֵבוֹת שֶׁנֶּאֱמַר (במדבר יח כא) "וְלִבְנֵי לֵוִי הִנֵּה נָתַתִּי כָּל מַעֲשֵׂר בְּיִשְׂרָאֵל לְנַחֲלָה":After separating the great terumah,, the separation is binding. one should separate one tenth of the remaining produce and this is called the first tithe. Concerning it [Numbers 18:24] states: "For the tithes of the children of Israel that they will separate to God." (positive commandment 127) and Sefer HaChinuch (mitzvah 395) include this commandment among the 613 mitzvot of the Torah.These tithes are given to Levites, males and females, as [ibid.] states: "And I gave the Levites all of the tithes of the children of Israel as an inheritance."

מַעֲשֵׂר רִאשׁוֹן מֻתָּר בַּאֲכִילָה לְיִשְׂרָאֵל וּמֻתָּר לְאָכְלוֹ בְּטֻמְאָה שֶׁאֵין בּוֹ קְדֻשָּׁה כְּלָל. וְכָל מָקוֹם שֶׁנֶּאֱמַר בְּמַעַשְׂרוֹת קֹדֶשׁ אוֹ פְּדִיָּה אֵינוֹ אֶלָּא מַעֲשֵׂר שֵׁנִי. וּמִנַּיִן שֶׁמַּעֲשֵׂר רִאשׁוֹן חֻלִּין שֶׁנֶּאֱמַר (במדבר יח כז) "וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן הַגֹּרֶן וְכַמְלֵאָה מִן הַיָּקֶב" מָה גֹּרֶן וְיֶקֶב חֻלִּין לְכָל דָּבָר אַף מַעֲשֵׂר רִאשׁוֹן שֶׁנִּטְּלָה תְּרוּמָתוֹ חֻלִּין לְכָל דָּבָר. לְפִיכָךְ בַּת לֵוִי שֶׁנִּשְׁבֵּית אוֹ שֶׁנִּבְעֲלָה בְּעִילַת זְנוּת נוֹתְנִין לָהּ הַמַּעֲשֵׂר וְאוֹכֶלֶת. אֲבָל מִי שֶׁשָּׁמְעָה שֶׁמֵּת בַּעְלָהּ אוֹ הֵעִיד לָהּ עֵד אֶחָד וְנִסֵּת וְאַחַר כָּךְ בָּא בַּעְלָהּ קָנְסוּ אוֹתָהּ חֲכָמִים שֶׁתִּהְיֶה אֲסוּרָה בְּמַעֲשֵׂר:An Israelite is permitted to partake of the first tithe, and it may be eaten in a state of ritual impurity, because it is not holy. where these restrictions apply. Whenever the term "holy" or "redemption" is used with regard to the tithes, the intent is the second tithe.What is the source from which we learn that the first tithe is ordinary produce? [Ibid.:27] states: "And your terumah will be considered for you as grain from your grainheap and the fullness of the vat." Just as a grainheap and a vat [contain] ordinary produce, so, too, once terumat ma'aser has been separated from the first tithe, has been separated from it, however, we may not partake of it (Radbaz). it is ordinary produce in all regards. For this reason, when the daughter of a Levite has been taken captive, by contrast, once the daughter of a priest engages in forbidden relations, she is forbidden to partake of it (Hilchot Terumah 6:7). Our Sages did not decree that a Levite's daughter who engages in forbidden relationships should not be allowed to partake of terumah, for it is uncommon for a woman to engage in forbidden relationships (Yevamot 91a). or she engaged in forbidden relations, she can be given tithes and she may partake of it. When, however, there was a report that a woman's husband died or one witness testified that he died, she married and then her husband appeared, our Sages penalized her and ruled that she is forbidden to partake of the tithes.

לְוִיִּים וְכֹהֲנִים מַפְרִישִׁין מַעֲשֵׂר רִאשׁוֹן כְּדֵי לְהַפְרִישׁ מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר. וְכֵן הַכֹּהֲנִים מַפְרִישִׁין שְׁאָר תְּרוּמוֹת וּמַעַשְׂרוֹת לְעַצְמָן. וּלְפִי שֶׁהַכֹּהֲנִים נוֹטְלִין מִן הַכּל יָכוֹל יֹאכְלוּ פֵּרוֹתֵיהֶן בְּטִבְלָן תַּלְמוּד לוֹמַר (במדבר יח כח) "כֵּן תָּרִימוּ גַּם אַתֶּם" מִפִּי הַשְּׁמוּעָה לָמְדוּ אַתֶּם אֵלּוּ הַלְוִיִּם גַּם אַתֶּם לְרַבּוֹת אֶת הַכֹּהֲנִים:The Levites and the priests should separate the first tithe so that they can separate terumat ma'aser from it. is separated from the tithes, it is forbidden to partake of them. Similarly, the priests must separate other types of terumah," the Rambam includes challah and bikkurim. See Hilchot Terumah 15:20. and tithes for themselves. Since the priests receive all types of agricultural gifts, is it possible for them to partake of the produce without these separations having been made? [Numbers 18:28] states: "And so shall you separate, also you...." "You" includes the Levites. "Also you" includes the priests.

אֵין מוֹצִיאִין הַמַּעֲשֵׂר מִיַּד הַכֹּהֲנִים שֶׁנֶּאֱמַר (במדבר יח כו) "כִּי תִקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל" וְכֵן כָּל מַתְּנוֹת כְּהֻנָּה אֵין מוֹצִיאִין אוֹתָן מִכֹּהֵן לְכֹהֵן. וְעֶזְרָא קָנַס אֶת הַלְוִיִּם בִּזְמַנּוֹ שֶׁלֹּא יִתְּנוּ לָהֶן מַעֲשֵׂר רִאשׁוֹן אֶלָּא יִנָּתֵן לַכֹּהֲנִים לְפִי שֶׁלֹּא עָלוּ עִמּוֹ לִירוּשָׁלַיִם:We do not expropriate the tithes from the priests, as [ibid.:26] states: "When you take from the children of Israel...." Similarly, none of the presents given to the priests must be given from one priest to another priest.Ezra penalized the Levites in his time 5:9). For this reason, it appears that Ezra's penalty was that if there was both a priest and a Levite present, the tithes should be given to a priest, but they could also be given to a Levite (Radbaz). Alternatively, in Ezra's generation, the tithes should be given only to the priests. Subsequently, however, when more Levites ascended and settled in Eretz Yisrael, the decree was rescinded and tithes could also be given to the Levites. Nevertheless, in order not to nullify Ezra's words entirely, it was still possible to give the tithes to the priests (Kessef Mishneh). [Note, however, the Rambam's Commentary to the Mishnah (Ma'aser Sheni 5:15) which indicates that the tithes were given to the priests in the generations after Ezra as well. See also Hilchot Ma'aser Sheni 11:14.] All agree that the Levites themselves were never required to give the tithes to the priests.The Minchat Chinuch (Mitzvah 395) asks: How was it possible for Ezra to nullify the Torah's command? For the Scriptural obligation is to give the tithes to the priests. He answers that in Ezra's time, the mitzvah to tithe was only Rabbinic in origin (see Hilchot Terumot, ch. 1). Hence, it was possible for him to make the priests the recipients. because they did not ascend to Jerusalem with him and ordained that the first tithe should be given solely to the priests.

הָאוֹכֵל פֵּרוֹתָיו טְבָלִין וְכֵן לֵוִי שֶׁאָכַל הַמַּעֲשֵׂר בְּטִבְלוֹ אַף עַל פִּי שֶׁהֵן חַיָּבִין מִיתָה לַשָּׁמַיִם אֵין מְשַׁלְּמִין הַמַּתָּנוֹת לְבַעֲלֵיהֶן שֶׁנֶּאֱמַר (במדבר יח כד) "אֲשֶׁר יָרִימוּ לַה'" אֵין לְךָ בָּהֶן כְּלוּם עַד שֶׁיָּרִימוּ אוֹתָן. וּבְחוּצָה לָאָרֶץ מֻתָּר לְאָדָם לִהְיוֹת אוֹכֵל וְהוֹלֵךְ תְּחִלָּה וְאַחַר כָּךְ מַפְרִישׁ תְּרוּמָה וּמַעַשְׂרוֹת:When a person partakes of his produce while it is tevel and the tithes have been separated. or a Levite partakes of the tithes while they are tevel, has been separated. although they are liable for death at the hand of Heaven, 10:19. they are not liable to make reimbursement to the owners. or the tithes. With regard to terumah, by contrast, when a person partakes of terumah unknowingly, he is required to make restitution. See Hilchot Terumah 6:6. [This is derived from ibid.:24:] "...that they will separate to God." [Implied is that the recipients] do not have any share in them until they have been separated.In the Diaspora, where our Sages ordained that the agricultural laws be observed. See Hilchot Terumah 1:6. it is permitted for a person to continue eating and afterwards, separate terumah and the tithes. 1:21.

Mishneh Torah, Tithes.1