It’s not always as straightforward as you might think. to a fascinating corner of Jewish law found in Sifrei Devarim, a collection of legal interpretations on the book of Deuteronomy.
We're looking at a passage concerning the use of ma'aser sheni, the second tithe. This was a portion of produce set aside every year (in certain years of the seven-year cycle) to be eaten in Jerusalem. But what if you lived too far away to transport all that produce? The Torah allows you to sell it and bring the money to Jerusalem instead, where you can buy food and drink.
Now, the text specifies "strong drink." What exactly does that include? Our passage clarifies that "strong drink" can refer to something called "pomace wine." Imagine taking the leftover grape husks after pressing grapes for wine, soaking them in water, and then letting that mixture ferment. That's pomace wine. Not exactly top-shelf stuff, but perfectly acceptable within the context of the tithe.
Okay, so you’ve got your tithe money. You’re in Jerusalem. You’re ready to… what? Buy a fancy feast for yourself? Maybe even a beast for your son's special occasion? Here's where it gets interesting. The text implies we might think that's okay. After all, you have the money! But the Torah, in its wisdom, provides a subtle limitation.
How? By drawing a parallel. It uses a clever connection based on the word "rejoice." Sifrei Devarim points out that the word "rejoice" appears here, in the context of the tithe, and also in another verse (Deuteronomy 27:7) that discusses offering sacrifices. The key is to figure out which sacrifices are being referenced.
The comparison works like this: "It is written here 'rejoice,' and, elsewhere, 'rejoice.' Just as there, with peace-offerings, so, here, with peace-offerings." The logic is that the rejoicing associated with the tithe should mirror the rejoicing associated with shelamim – peace offerings.
But why specifically peace offerings? Why not include burnt offerings, too? After all, burnt offerings were also a type of sacrifice.
The answer, the passage tells us, lies in the act of eating. The verse says "and you shall eat… and you shall rejoice" – emphasizing a rejoicing accompanied by eating. Burnt offerings, by their very nature, are entirely consumed by the fire. There’s no eating involved! Therefore, burnt offerings are excluded from the comparison. Only peace offerings, where a portion is eaten by the one offering the sacrifice, provide the correct parallel.
So what does this mean in practical terms? It means that when you’re using your tithe money to "rejoice" in Jerusalem, you should be doing so in a way that resembles the joyous communal eating associated with peace offerings. It's about sharing, celebrating, and partaking in a meal, not just indulging in whatever your heart desires.
Isn't it fascinating how a single word – "rejoice" – can unlock a whole world of meaning and shape our understanding of Jewish law? It reminds us that the Torah isn't just a collection of rules, but a living document that invites us to engage with its wisdom and discover deeper layers of meaning within its words. What does rejoicing mean to you? And how might that definition be shaped by the lessons we find hidden within the ancient texts?