Midrash · Halachah

Sifrei Devarim 77/ספרי דברים ע״ז

א(דברים יב כו) רַק קָדָשֶׁיךָ אֲשֶׁר יִהְיוּ לְךָ וּנְדָרֶיךָ תִּשָּׂא וּבָאתָ אֶל הַמָּקוֹם, בְּמָה הַכָּתוּב מְדַבֵּר? אִם בְּקָדְשֵׁי הָאָרֶץ – כְּבָר אָמוּר! הָא אֵינוֹ מְדַבֵּר אֶלָּא בְּקָדְשֵׁי חוּצָה לָאָרֶץ.

1Pisqa’ 77¹¹⁵1. “But your consecrated offerings that you shall have—and your Vow-offerings—you shall take up and bring to the place which HASHEM shall choose” (Dt. 12:26).What topic is the verse addressing?If [at issue are consecrated] offerings from the Land,hasn’t this already been discussed (e.g., Dt. 12:5-6)?¹¹⁶Rather, [it must be speaking about]consecrated offerings from beyond the Land.

בתִּשָּׂא וּבָאתָ – שֶׁחַיָּב בְּטִפּוּל הֲבָאָתָם עַד שֶׁיְּבִיאֵם לְבֵית הַבְּחִירָה. רַבִּי יְהוּדָה אוֹמֵר: עַד בְּאֵר הַגּוֹלָה חַיָּב בְּאַחֲרָיוּתָם, מִבְּאֵר הַגּוֹלָה וְאֵילָךְ אֵינוֹ חַיָּב בְּאַחֲרָיוּתָם.

2[The clause] you shall take up and bringholds [the owner] liablefor the [expense of] care and transportuntil the [he] brings [the offerings] to the Chosen Abode.2. R. Judah says:[If consecrated offerings from beyond the landsuffer a blemish or become lost],he is held liable for replacing themuntil reaching the Uncovered Well.¹¹⁷ referring to a reservoir in the Court of the Abode. H:132, followed by JN1:221, renders “Cistern of the Diaspora.” Albeck (commentary on M. Mid.5:4 and M. Eruv.10:14), argues that the name refers to the water wheel, (galgal) that lifted water from the well. See also F:142. n.18. who follows Ish-Shalom ad loc. in anchoring the term in Josh. 15:19’s reference to “a spring of water” (gulot mayim).From the Uncovered Well and onwardhe is not held liable for replacing them.¹¹⁸

גיָכוֹל אַף בְּכוֹר וּמַעֲשֵׂר? תַּלְמוּד לוֹמַר: נְדָרֶיךָ, קָדָשִׁים שֶׁהֵם בָּאִים בְּנֶדֶר וּבִנְדָבָה, יָצְאוּ בְּכוֹר וּמַעֲשֵׂר שֶׁאֵינָם בָּאִים בְּנֶדֶר וּבִנְדָבָה.

3Is it possible to say that[this requirement to replace a blemished offering applies]even to Firstlings and the Cattle-tithe?The Teaching states:“And your Vow-offerings” (Dt. 12:26)![This verse refers specifically] to consecrated offeringsbrought [in satisfaction] of vows and voluntary donations.Excluded from liability [for replacement]are Firstlings and the Cattle-tithe,for they are not broughtin satisfaction of vows and voluntary donations.

דיָכוֹל שֶׁאֲנִי מוֹצִיא חַטָּאת וְאָשָׁם? תַּלְמוּד לוֹמַר: קָדָשֶׁיךָ.

4Is it possible for meto exclude [from liability]the Purification-offering and the Guilt-offering?The Teaching states:“Your consecrated offerings” (Dt. 12:26).

המִי לְחָשְׁךָ לְהָבִיא אֶת חַטָּאת וְאָשָׁם וּלְהוֹצִיא אֶת בְּכוֹר וּמַעֲשֵׂר, אַחַר שֶׁרִבָּה הַכָּתוּב – מִעֵט, מֵבִיא אֲנִי חַטָּאת וְאָשָׁם, שֶׁאֵין לָהֶם פַּרְנָסָה אֶלָּא בִּמְקוֹמָם, וּמוֹצִיא אֲנִי בְּכוֹר וּמַעֲשֵׂר, שֶׁיְּכוֹלִים לְהִתְפַּרְנֵס בְּכָל מָקוֹם.

5What inspired you to includethe Purification-offering and the Guilt-offering,but to exclude the Firstling and the Cattle-tithe?[The verse itself suggests this,]for after an inclusive expression[regarding obligatory consecrated offerings],it offers a restriction[regarding optional offerings, such as vows].[Therefore,] I can includethe Purification-offering and the Guilt-offering.For, [if disqualified by a blemish],they have a remedy¹¹⁹; literally “a livelihood.” In this context the blemished animals are spared a slow death by starvation, since they can be redeemed and slaughtered for food. where they live.¹²⁰But I can exclude the Firstling and the Cattle-tithe,for, [if disqualified by a blemish],their remedy is available anywhere.¹²¹ 77) and F:143, ns. 3 and 5.

ורַבִּי עֲקִיבָה אוֹמֵר: בִּתְמוּרַת קָדָשִׁים הַכָּתוּב מְדַבֵּר, תִּשָּׂא וּבָאתָ אֶל הַמָּקוֹם, יָכוֹל אַף בְּכוֹר וּמַעֲשֵׂר? תַּלְמוּד לוֹמַר: וּנְדָרֶיךָ.

63. R. Akiva says:The verse [Dt. 12:26] addresses the transfer of consecration[from one sacrificial animal to its substitute].“You shall take up and bring to the place” (Dt. 12:26).Is it possible to say that[the transfer of consecration]applies even to Firstlings and the Cattle-tithe?The Teaching states:“And your Vow-offerings” (Dt. 12:26)—[excluding the Firstling and the Cattle-tithe,neither of which is brought in satisfaction of a vow].

זיָכוֹל יְהֵא מַעֲשַׂר בְּהֵמָה נוֹהֵג בְּשֻׁתָּפוּת? תַּלְמוּד לוֹמַר: אֲשֶׁר יִהְיוּ לְךָ.

7Is it possible to say thatthe Cattle-tithe may be donated in joint-ownership?The Teaching states:“That you shall have” (Dt. 12:26)—[you in the singular (lekhah) teaches thatthe Cattle-tithe is not offered jointly].

חיָכוֹל שֶׁאֲנִי מוֹצִיא אֶת הָאַחִים שֶׁקָּנוּ בִּתְפוּסַת הַבַּיִת וְאַחַר כָּךְ חָלְקוּ? תַּלְמוּד לוֹמַר: אֲשֶׁר יִהְיוּ לְךָ.

8Is it possible for meto exclude from liabilitybrothers who acquired [a herd] fromthe liquidation of their common household,and afterward divided it?¹²²The Teaching states:“That you shall have” (Dt. 12:26)—[since the property was at one point jointly owned],the brothers’ herd is exempt from tithing.

טבֶּן עַזַּי אוֹמֵר: יָכוֹל יְהֵא מַעֲשַׂר בְּהֵמָה נוֹהֵג בְּיָתוֹם? תַּלְמוּד לוֹמַר: רַק.

9[Shimon] b. Azzai says:Is it possible to say thatthe Cattle-tithe should be offeredfrom the inheritance of an fatherless?¹²³, 18.The Teaching states:“But” (Dt. 12:26)—[the exclusionary clause indicating that the estate of fatherlesssis not attached to pay the Cattle-tithe].