(א) בָּרוּךְ אַתָּה יְהֹוָה אֱלֹהֵֽינוּ מֶֽלֶךְ הָעוֹלָם אֲשֶׁר קִדְּ֒שָֽׁנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסֹק בְּדִבְרֵי תוֹרָה:
(1) Blessed are You, Hashem our God, Ruler of the Universe, Who sanctified us with commandments and commanded us to be engrossed in the words of Torah.
כִּ֣י תְכַלֶּ֞ה לַ֠עְשֵׂ֠ר אֶת־כׇּל־מַעְשַׂ֧ר תְּבוּאָתְךָ֛ בַּשָּׁנָ֥ה הַשְּׁלִישִׁ֖ת שְׁנַ֣ת הַֽמַּעֲשֵׂ֑ר וְנָתַתָּ֣ה לַלֵּוִ֗י לַגֵּר֙ לַיָּת֣וֹם וְלָֽאַלְמָנָ֔ה וְאָכְל֥וּ בִשְׁעָרֶ֖יךָ וְשָׂבֵֽעוּ׃ וְאָמַרְתָּ֡ לִפְנֵי֩ יְהֹוָ֨ה אֱלֹהֶ֜יךָ בִּעַ֧רְתִּי הַקֹּ֣דֶשׁ מִן־הַבַּ֗יִת וְגַ֨ם נְתַתִּ֤יו לַלֵּוִי֙ וְלַגֵּר֙ לַיָּת֣וֹם וְלָאַלְמָנָ֔ה כְּכׇל־מִצְוָתְךָ֖ אֲשֶׁ֣ר צִוִּיתָ֑נִי לֹֽא־עָבַ֥רְתִּי מִמִּצְוֺתֶ֖יךָ וְלֹ֥א שָׁכָֽחְתִּי׃ לֹא־אָכַ֨לְתִּי בְאֹנִ֜י מִמֶּ֗נּוּ וְלֹא־בִעַ֤רְתִּי מִמֶּ֙נּוּ֙ בְּטָמֵ֔א וְלֹא־נָתַ֥תִּי מִמֶּ֖נּוּ לְמֵ֑ת שָׁמַ֗עְתִּי בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהָ֔י עָשִׂ֕יתִי כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתָֽנִי׃ הַשְׁקִ֩יפָה֩ מִמְּע֨וֹן קׇדְשְׁךָ֜ מִן־הַשָּׁמַ֗יִם וּבָרֵ֤ךְ אֶֽת־עַמְּךָ֙ אֶת־יִשְׂרָאֵ֔ל וְאֵת֙ הָאֲדָמָ֔ה אֲשֶׁ֥ר נָתַ֖תָּה לָ֑נוּ כַּאֲשֶׁ֤ר נִשְׁבַּ֙עְתָּ֙ לַאֲבֹתֵ֔ינוּ אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּדְבָֽשׁ׃ {ס}
When you have set aside in full the tenth part of your yield—in the third year, the year of the tithe—and have given it to the Levite, the stranger, the fatherless, and the widow, that they may eat their fill in your settlements, you shall declare before Hashem your God: “I have cleared out the consecrated portion from the house; and I have given it to the Levite, the stranger, the fatherless, and the widow, just as You commanded me; I have neither transgressed nor neglected any of Your commandments: I have not eaten of it while in mourning, I have not cleared out any of it while I was unclean, and I have not deposited any of it with the dead. I have obeyed Hashem my God; I have done just as You commanded me. Look down from Your holy abode, from heaven, and bless Your people Israel and the soil You have given us, a land flowing with milk and honey, as You swore to our fathers.”
וגם נתתיו ללוי טעם כם כטעם אע''פ כמו גם הייתי הלילה לאיש וגם ילדתי בנים. יאמר א''כ מודה אני כי גדול עוני שגרמתי לכער הקדש מן הבית ואע''פ שנתתיו ללוי וזולתו כמצותך אני מתפלל שתשקיף השקפה לטובה במקום ההשקפה לרעה הראויה בעוני:
וגם נתתיו ללוי, the meaning of the word גם in our context is the same as the words אף על פי, “even so.” We find the word גם used as אף על פי also in Ruth 1,12 when Naomi explains to her daughters-in-law that even if she were to get married immediately she would not be able to produce sons who could become the husbands of her daughters-in-law and thereby keep their deceased husbands’ names alive vicariously (symbolic levirate marriage). We must therefore perceive the farmer’s declaration to mean: “I confess that my sin was great so that as a result I am forced to destroy or remove all sacred things from my house even though I, personally, have discharged my duties by giving the Levite and his companions these tithes at Your command. Having done so, I pray that You will look down benevolently. Seeing that normally the word השקפה is used in Scripture as “looking down to confirm something negative,” the farmer had to add that he means that he has merited a benevolent השקפה as expressed by the plea וברך את עמך את ישראל, “and bless Your people, Israel, etc.”
ככל מצותך. נְתַתִּים כְּסִדְרָם, לֹא הִקְדַּמְתִּי תְרוּמָה לְבִכּוּרִים וְלֹא מַעֲשֵׂר לִתְרוּמָה וְלֹא שֵׁנִי לָרִאשׁוֹן, שֶׁהַתְּרוּמָה קְרוּיָה רֵאשִׁית, שֶׁהִיא רִאשׁוֹנָה מִשֶּׁנַעֲשָׂה דָגָן, וּכְתִיב (שמות כ"ב) "מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר" — לֹא תְשַׁנֶּה אֶת הַסֵּדֶר (ספרי):
ככל מצותך ACCORDING TO ALL THY COMMANDMENTS — i.e. I have given them (all the sacred gifts mentioned) in the sequence prescribed for them: I have not set aside the heave-offering before the first-fruits, nor the tithe before the heave-offering, nor the “second” tithe before the “first”. This would indeed have meant altering the sequence, for the heave-offering is (after the first-fruits which are naturally the first of all sacred gifts) termed ראשית “firstling״ (in its relation to the tithes) because it is the first gift due after it (the crop) has become (bears the name of) corn (i.e. after it has been winnowed), and it states, (Exodus 22:28) “Thou shalt not delay to offer from thy fulness and thy liquids”, which means (see Rashi on that verse and Note thereon): Thou shalt not alter the prescribed order (cf. Sifrei Devarim 303:11; Mishnah Maaser Sheni 5:11).
כְּכָל מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי (שם), הָא אִם הִקְדִּים מַעֲשֵׂר שֵׁנִי לָרִאשׁוֹן, אֵינוֹ יָכוֹל לְהִתְוַדּוֹת. לֹא עָבַרְתִּי מִמִּצְוֹתֶיךָ, לֹא הִפְרַשְׁתִּי מִמִּין עַל שֶׁאֵינוֹ מִינוֹ, וְלֹא מִן הַתָּלוּשׁ עַל הַמְחֻבָּר, וְלֹא מִן הַמְחֻבָּר עַל הַתָּלוּשׁ, וְלֹא מִן הֶחָדָשׁ עַל הַיָּשָׁן, וְלֹא מִן הַיָּשָׁן עַל הֶחָדָשׁ. וְלֹא שָׁכָחְתִּי, לֹא שָׁכַחְתִּי מִלְּבָרֶכְךָ וּמִלְּהַזְכִּיר שִׁמְךָ עָלָיו:
“According to all Your commandments which You have commanded me,” thus, if he took out maaser sheni before the first tithe he cannot make the confession. “I have not transgressed any of Your commandments” I have not set apart [tithes] from one kind for a different kind, nor from plucked [produce] for [produce still] joined [to the soil], nor from new [produce] for old [produce], nor from old [produce] for new. “Neither have I forgotten” I have not forgotten to bless You, nor to make mention of You name over it.
Rabbi Abraham Isaac Kook; excerpted from "Gold from the Land of Israel, pp. 336-338. Adapted from Ein Eyah vol. II, p. 406) at http://www.ravkooktorah.org/KITAVO62.htm
The Mishnah teaches us an important lesson in how we should fulfill our moral obligations. The Torah wants to impress upon us the importance of executing our duties in the correct order and appropriate time. If the hour is right, our efforts will bring about consummate good in the world. However, when irresponsible and rash individuals attempt to address problems before their time, their actions often turn out detrimental, and prevent much good.
Four Levels of Responsibility
For example, our primary responsibility is for the welfare of our family. Only afterwards come the moral obligations to the nation. Next comes our concern for all human beings, and lastly, for all creatures.
Only after taking care of our family should we turn towards the needs of our nation. Fortunate is the individual whose obligations towards his people are such that he has the opportunity to also work for the good of all humanity.
The prophets spoke of a future era when humanity will no longer need to help one another. Spiritually, there will be no need to teach others, “For all will know Me, both small and large” (Jeremiah 31:34). None will require physical assistance, since “The lame will leap like deer and the tongue of the mute will sing” (Isaiah 35:6) and “He will swallow up death forever” (Isaiah 25:8). Nor will economic support be required, as “There shall be no needy among you” (Deut. 15:4). At such a time, what will we do with our natural inclination to help others? Who will require our aid?
At that time, we will turn to the creatures beneath us, to care for them and enlighten them, until “the cow and the bear will graze together” (Isaiah 11:7). Mankind will then be revealed as a benevolent king watching over all creatures.
Moral Recklessness
Sadly, there are those so troubled by the woes of the world — war, ignorance, oppression — that in their haste to rectify the world’s problems, they ignore the needs of their own families and nations. They only bring about greater sorrow, and have neglected those closer to themselves. Likewise, some hasten to help the animals, disregarding the distress of people in front of their eyes. These rash individuals cause great evil in their attempts to alleviate problems before their time.
For this reason, the Torah instructs us to declare that we have properly fulfilled our moral obligations — tithing our produce — in the correct order and in the appropriate time.
The Mishnah teaches us an important lesson in how we should fulfill our moral obligations. The Torah wants to impress upon us the importance of executing our duties in the correct order and appropriate time. If the hour is right, our efforts will bring about consummate good in the world. However, when irresponsible and rash individuals attempt to address problems before their time, their actions often turn out detrimental, and prevent much good.
Four Levels of Responsibility
For example, our primary responsibility is for the welfare of our family. Only afterwards come the moral obligations to the nation. Next comes our concern for all human beings, and lastly, for all creatures.
Only after taking care of our family should we turn towards the needs of our nation. Fortunate is the individual whose obligations towards his people are such that he has the opportunity to also work for the good of all humanity.
The prophets spoke of a future era when humanity will no longer need to help one another. Spiritually, there will be no need to teach others, “For all will know Me, both small and large” (Jeremiah 31:34). None will require physical assistance, since “The lame will leap like deer and the tongue of the mute will sing” (Isaiah 35:6) and “He will swallow up death forever” (Isaiah 25:8). Nor will economic support be required, as “There shall be no needy among you” (Deut. 15:4). At such a time, what will we do with our natural inclination to help others? Who will require our aid?
At that time, we will turn to the creatures beneath us, to care for them and enlighten them, until “the cow and the bear will graze together” (Isaiah 11:7). Mankind will then be revealed as a benevolent king watching over all creatures.
Moral Recklessness
Sadly, there are those so troubled by the woes of the world — war, ignorance, oppression — that in their haste to rectify the world’s problems, they ignore the needs of their own families and nations. They only bring about greater sorrow, and have neglected those closer to themselves. Likewise, some hasten to help the animals, disregarding the distress of people in front of their eyes. These rash individuals cause great evil in their attempts to alleviate problems before their time.
For this reason, the Torah instructs us to declare that we have properly fulfilled our moral obligations — tithing our produce — in the correct order and in the appropriate time.
A Note on the Meaning of יתום/Yatom:
חַיָּב אָדָם לְהִזָּהֵר בִּיתוֹמִים וְאַלְמָנוֹת מִפְּנֵי שֶׁנַּפְשָׁן שְׁפָלָה לִמְאֹד וְרוּחָם נְמוּכָה אַף עַל פִּי שֶׁהֵן בַּעֲלֵי מָמוֹן. אֲפִלּוּ אַלְמָנָתוֹ שֶׁל מֶלֶךְ וִיתוֹמָיו מֻזְהָרִים אָנוּ עֲלֵיהֶן שֶׁנֶּאֱמַר (שמות כב כא) "כָּל אַלְמָנָה וְיָתוֹם לֹא תְעַנּוּן". וְהֵיאַךְ נוֹהֲגִין עִמָּהֶן. לֹא יְדַבֵּר אֲלֵיהֶם אֶלָּא רַכּוֹת. וְלֹא יִנְהֹג בָּהֶן אֶלָּא מִנְהַג כָּבוֹד. וְלֹא יַכְאִיב גּוּפָם בַּעֲבוֹדָה וְלִבָּם בִּדְבָרִים קָשִׁים. וְיָחוּס עַל מָמוֹנָם יוֹתֵר מִמָּמוֹן עַצְמוֹ. כָּל הַמַּקְנִיטָן אוֹ מַכְעִיסָן אוֹ הִכְאִיב לָהֶן אוֹ רָדָה בָּהֶן אוֹ אִבֵּד מָמוֹנָן הֲרֵי זֶה עוֹבֵר בְּלֹא תַּעֲשֶׂה וְכָל שֶׁכֵּן הַמַּכֶּה אוֹתָם אוֹ הַמְקַלְּלָן. וְלָאו זֶה אַף עַל פִּי שֶׁאֵין לוֹקִין עָלָיו הֲרֵי עָנְשׁוֹ מְפֹרָשׁ בַּתּוֹרָה (שמות כב כג) "וְחָרָה אַפִּי וְהָרַגְתִּי אֶתְכֶם בֶּחָרֶב". בְּרִית כָּרַת לָהֶן מִי שֶׁאָמַר וְהָיָה הָעוֹלָם שֶׁכָּל זְמַן שֶׁהֵם צוֹעֲקִים מֵחָמָס הֵם נַעֲנִים שֶׁנֶּאֱמַר (שמות כב כב) "כִּי אִם צָעֹק יִצְעַק אֵלַי שָׁמֹעַ אֶשְׁמַע צַעֲקָתוֹ". בַּמֶּה דְּבָרִים אֲמוּרִים בִּזְמַן שֶׁעִנָּה אוֹתָן לְצֹרֶךְ עַצְמוֹ. אֲבָל עִנָּה אוֹתָם הָרַב כְּדֵי לְלַמְּדָן תּוֹרָה אוֹ אֻמָּנוּת אוֹ לְהוֹלִיכָן בְּדֶרֶךְ יְשָׁרָה הֲרֵי זֶה מֻתָּר. וְאַף עַל פִּי כֵן לֹא יִנְהֹג בָּהֶן מִנְהַג כָּל אָדָם אֶלָּא יַעֲשֶׂה לָהֶם הֶפְרֵשׁ וִינַהֲלֵם בְּנַחַת וּבְרַחֲמִים גְּדוֹלִים וְכָבוֹד שֶׁנֶּאֱמַר (משלי כב כג) "כִּי ה' יָרִיב רִיבָם". אֶחָד יָתוֹם מֵאָב וְאֶחָד יָתוֹם מֵאֵם. וְעַד אֵימָתַי נִקְרָאִים יְתוֹמִים לְעִנְיָן זֶה. עַד שֶׁלֹּא יִהְיוּ צְרִיכִין לְאָדָם גָּדוֹל לְהִסָּמֵךְ עָלָיו וּלְאָמְנָן וּלְהִטָּפֵל בָּהֶן אֶלָּא יִהְיֶה עוֹשֶׂה כָּל צָרְכֵי עַצְמוֹ לְעַצְמוֹ כִּשְׁאָר כָּל הַגְּדוֹלִים:
A man is obliged to watch out for orphans and widows, for their soul is very lowly, and their spirit humble even though they be wealthy in money, even though they be the widow and orphans of a king, we are charged concerning them, for it is said: "Ye shall not afflict any widow or fatherless child" (Ex. 22.22.). What, then, are the rules of conduct toward them? One must not speak to them save in soft words; not to treat them in any way, save in an honorable way; not to pain their body with labor, nor their heart with hard words; to be careful with their money more than with the money of one's own self. He who worries them, or vexes them, or pains them, or masters them, or causes the loss of their money, violates a prohibitive commandment, needless to mention one who smites them or curses them. This prohibitive commandment, notwithstanding that the punishment of flogging is not inflicted for its violation, behold, the punishment therefor is plainly stated in the Torah: "My wrath shall wax hot, and I will kill you with the sword" (Ibid. 22.23). Moreover, He Who spoke and called the universe into being, made a covenant with them, that whenever they will cry out against violence, they shall be answered, even as it is said: "For if they cry at all unto Me, I will surely hear their cry" (Ibid. 22.22). But all these warnings are applicable when one afflicts them out of a selfish motive; but if the master who, in order to instruct them in the Torah, or teach them a trade, or lead them in a righteous path, does inflict punishment upon them when they are contrary, behold, such he may do. Nevertheless, he should not follow the rules of other people in dealing with them but conduct himself toward them differently, to lead them slowly, with great mercy and honorable consideration, even as it is said: "For the Lord will plead their cause" (Prov. 22.23). Whether it be a fatherless orphan or a motherless orphan, the treatment to be accorded to them must be identical. Now, until when are such called orphans for the purpose of the subject treated herein? Until they will have no need to lean upon a grown-up person to rear them and support them, but each one be able to take care of all his personal needs even as all other adults do.