Mitzvah —
263
Not to eat the Second Tithe while impure
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לֹא־אָכַ֨לְתִּי בְאֹנִ֜י מִמֶּ֗נּוּ וְלֹא־בִעַ֤רְתִּי מִמֶּ֙נּוּ֙ בְּטָמֵ֔א וְלֹא־נָתַ֥תִּי מִמֶּ֖נּוּ לְמֵ֑ת שָׁמַ֗עְתִּי בְּקוֹל֙ יְהֹוָ֣ה אֱלֹהָ֔י עָשִׂ֕יתִי כְּכֹ֖ל אֲשֶׁ֥ר צִוִּיתָֽנִי׃ - פָּרָשַׁת כִּי־תָבוֹא
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Deuteronomy 26:14 - "I did not eat any of it [second tithe] while in my mourning, nor did I consume any of it while unclean; neither did I use any of it for the dead. I obeyed the Lord, my God; I did according to all that You commanded me."
This Mitzvah's Summary
מִצְוָה עֲשֵׂה - Positive Commandment
מִצְוָה לֹא תַעֲשֶׂה - Negative Commandment
Agriculture – חַקְלָאוּת
One may not eat Ma’aser Sheni while in a state of impurity (tumah).
This mitzvah prohibits the consumption of Ma’aser Sheni produce when one is ritually impure. Since Ma’aser Sheni is holy, it must be eaten in Jerusalem and in purity.
The mitzvah emphasizes that access to sanctified food requires preparation and awareness. Eating in impurity would desecrate its holiness and diminish the reverence due to Hashem’s gifts.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aser Sheni 3:1): States that Ma’aser Sheni may not be eaten by anyone impure, even if the impurity is temporary.
- Sefer HaChinuch (Mitzvah 609): Teaches that the purpose is to honor the holiness of the tithe and to refine us through restraint, cultivating sensitivity to sanctity.
- Talmud (Pesachim 73a): Derives that impurity disqualifies not only the eater but also the sanctity of the food itself, which becomes prohibited.
- Rashi (Deuteronomy 26:14): Notes that the verse is part of the declaration (viduy ma’asrot), where one testifies to careful observance of the mitzvot of tithes, including not eating in impurity.
Commentaries
(Source: Chabad.org)
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Faith – אֱמוּנָה
- Sefer HaChinuch (Mitzvah 609) explains that refraining from Ma’aser Sheni while impure strengthens faith, as one recognizes that holiness is not dependent on personal convenience but on Hashem’s command.
Holiness – קְדֻשָּׁה
- Rambam (Hilchot Ma’aser Sheni 3:1) rules that impurity disqualifies eating Ma’aser Sheni. This protects its sanctity, showing that holiness requires boundaries in how we approach sacred food.
Purity – טָהֳרָה
- Talmud (Pesachim 73a) teaches that impurity affects both the eater and the food, rendering it prohibited. This underscores purity as a prerequisite for participating in sanctified meals.
Reverence – יִרְאַת שָׁמַיִם
- Rashi (Deuteronomy 26:14) notes that Israel declared before Hashem that they had not eaten Ma’aser Sheni in impurity. This declaration reflects deep reverence and care in mitzvah observance.
Justice – צֶדֶק
- Sefer HaChinuch explains that impurity diminishes the honor due to Hashem. By observing this mitzvah properly, we ensure justice in the sense of giving the sacred its rightful treatment.
Agriculture – חַקְלָאוּת
- The mitzvah transforms agriculture into holiness by requiring purity in eating its produce. Farming is elevated beyond material needs into a spiritual framework.
Terumah / Ma’aser – תְּרוּמָה / מַעֲשֵׂר
- Rambam and the Sages highlight that Ma’aser Sheni is not ordinary produce — its sanctity remains even when eaten. This mitzvah maintains its elevated status.
Eretz Yisrael – אֶרֶץ יִשְׂרָאֵל
- Tithing laws apply biblically in Israel (Kiddushin 38b–39a). The requirement of purity in consuming Ma’aser Sheni reflects the unique sanctity of the land’s produce.
Community – קְהִלָּה
- By mandating communal care around purity, this mitzvah fostered a culture of holiness in Jerusalem, where entire households would ascend to eat Ma’aser Sheni together.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- This mitzvah expresses direct service to Hashem, teaching that approaching His sanctity demands preparation and purity.
