Tag Archives: maaser

Me’Inyana de’Yomah in the Daf Today

Today in the daf (in the Mishna) there is a disagreement between two Rabbi Akiva and Rabbi Eliezer the son of Rabbi Yossi HaGlili. The Mishna relates their different opinions about the cities given over to the Leviim:

משנה מסכת סוטה פרק ה משנה ג
בו ביום דרש רבי עקיבא (במדבר ל”ה) ומדותם מחוץ לעיר את פאת קדמה אלפים באמה וגו’ ומקרא אחר אומר (שם) מקיר העיר וחוצה אלף אמה סביב אי אפשר לומר אלף אמה שכבר נאמר אלפים אמה ואי אפשר לומר אלפים אמה שכבר נאמר אלף אמה הא כיצד אלף אמה מגרש ואלפים אמה תחום שבת רבי אליעזר בנו של רבי יוסי הגלילי אומר אלף אמה מגרש ואלפים אמה שדות וכרמים:

If we look in Rashi on this Mishna:

רש”י מסכת סוטה דף כז עמוד ב 

מגרש – רחבה פנויה מזריעה ומבתים ומאילנות לנוי העיר להיות לה לאויר ואלפים לא הוזכרו לתתן ללוים ולא נאמרו אלא ליציאת תחום שבת.

Rashi is saying that according to Rabbi Akiva the Leviim would not have been required to perform any agriculture themselves. Instead, they would rely on what others would give them (presumably maasros). Presumably he understood this from the famous passuk in Parashas Korach:

במדבר פרק יח 

(כא) וְלִבְנֵ֣י לֵוִ֔י הִנֵּ֥ה נָתַ֛תִּי כָּל־מַֽעֲשֵׂ֥ר בְּיִשְׂרָאֵ֖ל לְנַחֲלָ֑ה חֵ֤לֶף עֲבֹֽדָתָם֩ אֲשֶׁר־הֵ֣ם עֹֽבְדִ֔ים אֶת־ עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:

It would seem that the point for him is that the Jews will supply Leviim with their food and therefore there will be no need for agriculture. After all, if most of the Jews are farmers and they each give one tenth to the Leviim (and there are presumably less Leviim than any other tribe), then they should have more than enough food. There was no planning for a time when this might not happen (alhough I think it’s interesting to wonder how this would have worked in the Northern Kingdom).

On the flip side, Rabbi Eliezer here is saying the opposite – of course there was a plan for a rainy day. Even if the Jews were meant to support the Leviim, the Leviim were not left helpless.

I think the relevance of this issue to the modern concern with Haredim is obvious. Should we support the bnei Torah among us and let them just sit and learn and serve Hashem for all of us and thus raise the spiritual lives of us all to greater spiritual heights, or should we assume that it is important (either morally, see the Rambam, or practically) that everyone take responsibility both for their spiritual life and their physical survival. We learnt (again in daf yomi) not long ago about a Yisachar Zevulun relationship. At what level is it a desirable institution? I don’t know how to apply all this (especially as it seems to be a disagreement), and I acknowledge the difference between Talmud Torah and Avodah in the Mikdash (though it can go either way), but I think it should be a part of the discussion.

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Why is Vidui Maaser a General Accounting of One’s Spiritual Life?

The mitzvah of Vidui Maaser has many surprising aspects to it.  I am still unsure about some issues and would appreciate some insight.  At the end of Pesach in the 4th and 7th year of the Maaser cycles, one does Biur Maaser and then says Vidui Maaser.  He declares that he has not violated any of God’s laws, presumably those related to terumot and maasrot, but we will return to this presently.

First, there is the basic question of why declaring to God that you have not violated any laws is called Vidui, confession, a word usually associated with confessing sin.  This is especially as the Mishna rules explicitly (Maaser Sheni 5) that one cannot say Vidui if he did do anything wrong.  The Minchat Chinuch (607) argues that in fact one must have done something wrong – namely that he delayed giving Terumot U’Maasrot such that he had to deal with it later on.  Even though this is no per se assur, it is problematic enough to warrant confession, and not too problematic to make it assur to say the Vidui.  Continue reading Why is Vidui Maaser a General Accounting of One’s Spiritual Life?