11. עולי מצרים ועולי בבל - שיעור וחזרה

דף זה עוסק במקור מתוך תלמוד בבלי, מסכת חגיגה, דף ג' עמ' ב', המופיע בספר הלימוד "עם ישראל וארצו" בעמ' 21-20. הוא מתקשר ללימוד על צרת הבת, במיוחד לחלק השלישי שבו, "עמון ומואב מעשרים מעשר עני בשביעית".

חגיגה ג׳ ב:ו׳-י״א

...ולימרו ליה בהדיא! משום מעשה שהיה:

דתניא: מעשה בר' יוסי בן דורמסקית שהלך להקביל פני ר' אליעזר בלוד.
אמר לו (ר' אליעזר): מה חידוש היה בבית המדרש היום?

אמר לו: נמנו וגמרו: עמון ומואב מעשרין מעשר עני בשביעית.

אמר לו: יוסי, פשוט ידיך וקבל עיניך!

פשט ידיו וקבל עיניו.

בכה ר' אליעזר ואמר: "סוד ה' ליראיו ובריתו להודיעם" (תהלים כ"ד, 14), אמר לו: לֵך אמור להם: אל תחושו למניינכם; כך מקובלני מרבן יוחנן בן זכאי, ששמע מרבו ורבו מרבו: הלכתא למשה מסיני: עמון ומואב מעשרין מעשר עני בשביעית.

מה טעם? הרבה כרכים כבשו עולי מצרים ולא כבשום עולי בבל, מפני שקדושה ראשונה קדשה לשעתה ולא קדשה לעתיד לבוא, והניחום כדי שיסמכו עליהן עניים בשביעית.

תנא: לאחר שנתיישבה דעתו אמר: יהי רצון שיחזרו עיני יוסי למקומן, וחזרו.

Chagigah 3b:6-11

The Gemara asks: But Rabbi Yoḥanan ben Beroka and Rabbi Elazar ben Ḥisma should have told Rabbi Yehoshua these statements of Rabbi Elazar ben Azarya directly, without delay. Why did they hesitate at first? The Gemara answers: They were hesitant due to an incident that occurred. As it is taught in a baraita: There was an incident involving Rabbi Yosei ben Durmaskit, who went to greet Rabbi Eliezer in Lod. Rabbi Elazar said to him: What novel idea was taught today in the study hall? Rabbi Yosei ben Durmaskit said to him: The Sages assembled, counted the votes, and concluded that although the lands of Ammon and Moab on the eastern side of the Jordan River are not part of Eretz Yisrael, and therefore the halakhot of the Sabbatical Year and tithes should not apply to them, as these lands are adjacent to Eretz Yisrael, one separates the poor man’s tithe there in the Sabbatical Year. Since the Sages debated which tithes should be separated, they had to take a vote to determine the halakha in this regard. Rabbi Elazar said to him in anger: Yosei, extend your hands and catch your eyes, which are about to come out of their sockets. He extended his hands and caught his eyes. Rabbi Elazar wept and said the verse: “The counsel of the Lord is with them who fear Him; and His covenant, to make them know it” (Psalms 25:14), i.e., the Sages arrived at the correct conclusion, although they were unaware of the proper rationale behind it. Rabbi Elazar said to Rabbi Yosei to go and say to the Sages in the study hall: Do not be concerned with regard to your counting, that you might not have ruled properly, as you have not in fact instituted a new ordinance at all. This is the tradition that I received from Rabban Yoḥanan ben Zakkai, who heard from his teacher, and his teacher from his teacher: It is a halakha transmitted to Moses from Sinai that in Ammon and Moab one separates the poor man’s tithe in the Sabbatical Year. What is the reason? Those who ascended from Egypt conquered many cities, and those who ascended from Babylonia did not conquer them after the destruction of the First Temple. This difference is important, because the first consecration of Eretz Yisrael, by those who ascended from Egypt, caused it to be sanctified only for its time and it was not sanctified forever, as that depended on the renewed conquest of the land by the Jewish people. And those who ascended from Babylonia left those cities aside and did not consider them part of Eretz Yisrael even after Jewish settlement was renewed there. They would plow and harvest in these places in the Sabbatical Year and tithe the poor man’s tithe, so that the poor of Eretz Yisrael, who did not have sufficient income from the previous years, could rely upon that produce in the Sabbatical Year, receiving help from this tithe. It was taught that after Rabbi Elazar’s mind was put at ease, he said: May it be God’s will that Rabbi Yosei’s eyes should return to their place. And indeed his eyes returned. Due to this event, in which Rabbi Elazar responded harshly when his disciple related what he considered a novel idea, the students of Rabbi Yehoshua hesitated to recount what they had heard until their teacher encouraged them to do so.

משנה תורה, הלכות מתנות עניים ו׳:ה׳

(ה) שְׁנַת הַשְּׁמִטָּה כֻּלָּהּ הֶפְקֵר וְאֵין בָּהּ לֹא תְּרוּמָה וְלֹא מַעַשְׂרוֹת כְּלָל לֹא רִאשׁוֹן וְלֹא שֵׁנִי וְלֹא מַעֲשַׂר עָנִי. וּבְחוּצָה לָאָרֶץ שֶׁאֵין בָּהּ שְׁמִטַּת קַרְקַע מַפְרִישִׁין בְּאֶרֶץ מִצְרַיִם וּבְעַמּוֹן וּבְמוֹאָב מַעֲשֵׂר רִאשׁוֹן וּמַעֲשַׂר עָנִי. מִפְּנֵי שֶׁהָאֲרָצוֹת אֵלּוּ קְרוֹבוֹת לְאֶרֶץ יִשְׂרָאֵל כְּדֵי שֶׁיְּהְיוּ עֲנִיֵּי יִשְׂרָאֵל נִסְמָכִין עָלֶיהָ בַּשְּׁבִיעִית. וַהֲלָכָה לְמשֶׁה מִסִּינַי שֶׁיִּהְיוּ מַפְרִישִׁים בְּאֶרֶץ עַמּוֹן וּמוֹאָב מַעֲשַׂר עָנִי בַּשְּׁבִיעִית. [...]

Mishneh Torah, Gifts to the Poor 6:5

(5) In the Sabbatical year, everything is considered "ownerless" [and thus community property] and there are no gift-offerings or tithes at all, not ma'aser rishon, not ma'asér sheni, not ma'esar ani, and outside of the Land of Israel there is no sabbatical for the land. [However,] they tithe in Egypt, Amon, and Moav ma'asér rishon and ma'esar ani because these lands are close to the Land of Israel so that the poor of Israel may be sustained on it during the seventh year. This is the law of Moses at Sinai¹¹⁹See 3:15. that they tithe in the lands of Amon and Moav ma'esar ani in the seventh year, but in Shinar they separate out ma'aser sheni in the seventh year according to the system of the majority of the years.¹²⁰See Mishnah Yada'yim 4:3.

משנה תורה, הלכות תרומות א׳:ה׳

(ה) כָּל שֶׁהֶחֱזִיקוּ עוֹלֵי מִצְרַיִם וְנִתְקַדֵּשׁ קְדֻשָּׁה רִאשׁוֹנָה, כֵּיוָן שֶׁגָּלוּ - בָּטְלָה קְדֻשָּׁתָן. שֶׁקְּדֻשָּׁה רִאשׁוֹנָה לְפִי שֶׁהָיְתָה מִפְּנֵי הַכִּבּוּשׁ בִּלְבַד, קָדְשָׁה לִשְׁעָתָהּ וְלֹא קָדְשָׁה לֶעָתִיד לָבוֹא. כֵּיוָן שֶׁעָלוּ בְּנֵי הַגּוֹלָה וְהֶחֱזִיקוּ בְּמִקְצָת הָאָרֶץ, קִדְּשׁוּהָ קְדֻשָּׁה שְׁנִיָּה הָעוֹמֶדֶת לְעוֹלָם, לִשְׁעָתָהּ וְלֶעָתִיד לָבוֹא. וְהִנִּיחוּ אוֹתָם הַמְּקוֹמוֹת שֶׁהֶחֱזִיקוּ בָּהֶם עוֹלֵי מִצְרַיִם וְלֹא הֶחֱזִיקוּ בָּהֶם עוֹלֵי בָּבֶל כְּשֶׁהָיוּ וְלֹא פְּטָרוּם מִן הַתְּרוּמָה וְהַמַּעַשְׂרוֹת כְּדֵי שֶׁיִּסְמְכוּ עֲלֵיהֶם עֲנִיִּים בִּשְׁבִיעִית. [...]

Mishneh Torah, Heave Offerings 1:5

(5) The part of Eretz Yisrael that was occupied by those who had come up from Egypt received the first consecration, which ceased to be as soon as they were exiled. The first consecration, resulting from the mere conquest, applied only for the time being [while inhabited and ruled by Israelites] and not for the future. As soon as the returned exiles came up and occupied part of the land, they consecrated it a second time with a sanctity lasting forever, both for the time being and the future. They retained, however, certain laws which had been operative in the places occupied by those who had come up from Egypt and unoccupied by those who arrived from Babylonia. These were not exempted from heave-offerings and tithes, so that the poor might rely on them during the sabbatical year.— —