(Devarim 14:24) "And if it be too long for you": I might think that Scripture speaks of a length of time; it is, therefore, written "And if the way be too long for you" — a length of distance.
This tells me only of (one who has) much (tithes). Whence do I derive (the same for one who has) few (tithes)? From "so that you cannot carry it" (which can be understood as "so that you cannot carry it such a long distance").
This tells me only of a poor man (who lacks animals and wagons for transportation). Whence do I derive the same (i.e., "then you shall change it to money") for a rich man? From "for the L-rd your G-d will bless you."
(Ibid. 25) "then you shall change it to money": This tells me that he can exchange it only for silver ("Money," literally, is "silver.") Whence do I derive that he can use other coins as well as silver? It follows, viz.: Since offerings may be redeemed for silver and second-tithe may be redeemed for silver, then just as offerings may be redeemed for other coinage as well as for silver, so, second-tithe may be redeemed for other coinage as well as for silver. — (No,) this may be true of offerings, where other movables are equated with silver — as opposed to tithe, where other movables are not equated with silver! It is, therefore, written (twice, in 14:25) "money," "money," to include (any kind of money). (Ibid.) "vetzarta the money": Something which is customarily bound (litzror). These are the words of R. Yishmael. R. Akiva says: something which has a design (tzurah), to exclude an asimon (uncoined metal), which has no design.
5
בְּיָדְךָ – פְּרָט לְשֶׁיָּצָא חוּץ מֵרְשׁוּתְךָ.
"in your hand": to exclude (money) which is not in your possession.
(Ibid. 26) "And you shall give the money": Three "monies" are mentioned herein: ([25] "then you shall change it to money," "vetzarta the money," [26] "and you shall give the money"), the first, for clean tithe; the second, for unclean tithe; the third, for what was bought with second-tithe money, which became unclean. R. Yehudah says: I might think that what was bought for second-tithe money, which became unclean, should be redeemed, and that this followed a fortiori, viz.: If second-tithe (itself) which became unclean is redeemed, then what was bought for second-tithe money, which became unclean — how much more so should it be redeemed! It is, therefore, written "the money" — the first money, and not the second money.
(Ibid. 26) "And you shall give the money for all that your soul desires": I might think, for men-servants and maid-servants, and land, and unclean beasts; it is, therefore, written "of herd and of flock."
This tells me only of food and drink. Whence do I derive the same for "enhancers" of food and drink, such as kosht, chimum, choice spices, tiah, hachlatith, peppers, and chalath charia? From "for all that your soul desires."
I might think, even water and salt; it is, therefore, written "of herd, flock, wine, and strong drink." Just as these are one fruit from another, originating from the earth [(Animals, too, derive their sustenance from the earth)], so, only all of this nature (is purchasable with tithe money).
"of the herd": We re hereby taught that a cow is acquired (for tithe money) together with its skin (i.e., the skin need not be sold for something which can be eaten.)
I might think he could buy (with the tithe money) a beast for his son's feast — it is, therefore, derived (that you may not, thus:) It is written here "rejoice," and, elsewhere (Ibid. 27:7) "rejoice." Just as there, with peace-offerings, so, here, with peace-offerings. — But (why not) just as there, burnt-offerings and peace-offerings, so, here, burnt-offerings and peace-offerings? For it is written (here) "and you shall eat … and you shall rejoice" — a rejoicing accompanied by eating, to exclude burnt-offerings, where there is no eating, (a burnt-offering being entirely burned).
(דברים יד כד) וְכִי יִרְבֶּה מִמְּךָ הַדֶּרֶךְ, יָכוֹל בְּרִחוּק זְמַן הַכָּתוּב מְדַבֵּר? תַּלְמוּד לוֹמַר: יִרְחַק מִמְּךָ הַמָּקוֹם, בְּרִחוּק מָקוֹם הַכָּתוּב מְדַבֵּר וְלֹא בְּרִחוּק זְמַן.
(Devarim 14:24) "And if it be too long for you": I might think that Scripture speaks of a length of time; it is, therefore, written "And if the way be too long for you" — a length of distance.
אֵין לִי אֶלָּא בִּזְמַן שֶׁהוּא מְרֻבֶּה, מִנַּיִן אֲפִלּוּ לַמּוּעָט? תַּלְמוּד לוֹמַר: כִּי לֹא תוּכַל שְׂאֵתוֹ.
This tells me only of (one who has) much (tithes). Whence do I derive (the same for one who has) few (tithes)? From "so that you cannot carry it" (which can be understood as "so that you cannot carry it such a long distance").
אֵין לִי אֶלָּא עָנִי, עָשִׁיר מִנַּיִן? תַּלְמוּד לוֹמַר: כִּי יְבָרֶכְךָ ה׳ אֱלֹהֶיךָ.
This tells me only of a poor man (who lacks animals and wagons for transportation). Whence do I derive the same (i.e., "then you shall change it to money") for a rich man? From "for the L-rd your G-d will bless you."
(דברים יד כה) וְנָתַתָּה בַּכָּסֶף – מְלַמֵּד שֶׁאֵין מִתְחַלֵּל אֶלָּא עַל הַכֶּסֶף. מִנַּיִן לַעֲשׂוֹת שְׁאָר מַטְבֵּעַ כַּכֶּסֶף? דִּין הוּא: הוֹאִיל וְהֶקְדֵּשׁ מִתְחַלֵּל וּמַעֲשֵׂר שֵׁנִי מִתְחַלֵּל, מָה הֶקְדֵּשׁ עָשָׂה בּוֹ שְׁאָר מַטְבֵּעַ כַּכֶּסֶף – אַף מַעֲשֵׂר שֵׁנִי עָשָׂה בּוֹ שְׁאָר מַטְבֵּעַ כַּכֶּסֶף. מָה לְהֶקְדֵּשׁ שֶׁעָשָׂה בּוֹ שְׁאָר מַטְבֵּעַ כַּכֶּסֶף, שֶׁהֲרֵי עָשָׂה בּוֹ שְׁאָר מִטַּלְטְלִים כַּכֶּסֶף, תֹּאמַר בְּמַעֲשֵׂר שֵׁנִי שֶׁלֹּא עָשָׂה בּוֹ שְׁאָר מִטַּלְטְלִים כַּכֶּסֶף? תַּלְמוּד לוֹמַר: וְצַרְתָּ הַכֶּסֶף, דָּבָר שֶׁדַּרְכּוֹ לִצְרֹר, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָה אוֹמֵר: דָּבָר שֶׁיֵּשׁ עָלָיו צוּרָה, פְּרָט לְסִימוֹן שֶׁאֵין עָלָיו צוּרָה.
(Ibid. 25) "then you shall change it to money": This tells me that he can exchange it only for silver ("Money," literally, is "silver.") Whence do I derive that he can use other coins as well as silver? It follows, viz.: Since offerings may be redeemed for silver and second-tithe may be redeemed for silver, then just as offerings may be redeemed for other coinage as well as for silver, so, second-tithe may be redeemed for other coinage as well as for silver. — (No,) this may be true of offerings, where other movables are equated with silver — as opposed to tithe, where other movables are not equated with silver! It is, therefore, written (twice, in 14:25) "money," "money," to include (any kind of money). (Ibid.) "vetzarta the money": Something which is customarily bound (litzror). These are the words of R. Yishmael. R. Akiva says: something which has a design (tzurah), to exclude an asimon (uncoined metal), which has no design.
בְּיָדְךָ – פְּרָט לְשֶׁיָּצָא חוּץ מֵרְשׁוּתְךָ.
"in your hand": to exclude (money) which is not in your possession.
וְהָלַכְתָּ אֶל הַמָּקוֹם אֲשֶׁר יִבְחַר ה׳ אֱלֹהֶיךָ בּוֹ – זוֹ שִׁילֹה וּבֵית עוֹלָמִים.
"and you shall go to the place which the L-rd your G-d chooses": Shiloh or the Temple.
(דברים יד כו) וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר תְּאַוֶּה נַפְשְׁךָ, רַבִּי יְהוּדָה אוֹמֵר: יָכוֹל הַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר, שֶׁנִּטְמָא – טָעוּן פִּדְיוֹן? וְדִין הוּא: וּמָה מַעֲשֵׂר שֵׁנִי עַצְמוֹ שֶׁנִּטְמָא, הֲרֵי הוּא נִפְדֶּה; הַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר שֶׁנִּטְמָא – אֵינוֹ דִין שֶׁיִּפָּדֶה? תַּלְמוּד לוֹמַר: כֶּסֶף – כֶּסֶף רִאשׁוֹן וְלֹא כֶסֶף שֵׁנִי. אֵין לִי אֶלָּא טָהוֹר, טָמֵא מִנַּיִן? תַּלְמוּד לוֹמַר: כֶּסֶף – כֶּסֶף רִאשׁוֹן וְלֹא כֶסֶף שֵׁנִי! שְׁלֹשָׁה כְסָפִים נֶאֶמְרוּ בָעִנְיָן: אֶחָד לְמַעֲשֵׂר טָהוֹר וְאֶחָד לְמַעֲשֵׂר טָמֵא וְאֶחָד לַלָּקוּחַ בְּכֶסֶף מַעֲשֵׂר.
(Ibid. 26) "And you shall give the money": Three "monies" are mentioned herein: ([25] "then you shall change it to money," "vetzarta the money," [26] "and you shall give the money"), the first, for clean tithe; the second, for unclean tithe; the third, for what was bought with second-tithe money, which became unclean. R. Yehudah says: I might think that what was bought for second-tithe money, which became unclean, should be redeemed, and that this followed a fortiori, viz.: If second-tithe (itself) which became unclean is redeemed, then what was bought for second-tithe money, which became unclean — how much more so should it be redeemed! It is, therefore, written "the money" — the first money, and not the second money.
בְּכֹל אֲשֶׁר תְּאַוֶּה נַפְשְׁךָ, יָכוֹל בַּעֲבָדִים וּשְׁפָחוֹת וְקַרְקָעוֹת? תַּלְמוּד לוֹמַר: בַּבָּקָר וּבַצֹּאן.
(Ibid. 26) "And you shall give the money for all that your soul desires": I might think, for men-servants and maid-servants, and land, and unclean beasts; it is, therefore, written "of herd and of flock."
אֵין לִי אֶלָּא אֲכִילָה, שְׁתִיָּה מִנַּיִן? תַּלְמוּד לוֹמַר: וּבַיַּיִן וּבַשֵּׁכָר.
This tells me only of food. Whence do I derive (the same for) drink? From "wine and strong drink."
אֵין לִי אֶלָּא אֲכִילָה וּשְׁתִיָּה, מִנַּיִן אַף מַשְׁבִּיחֵי אֲכִילָה וּשְׁתִיָּה, כְּגוֹן הַקּוֹשְׁטְ וְהַחִמּוּם וְרָאשֵׁי בְשָׂמִים וְהַתֵּיאָה וְהַחִלְתִּית וְהַפִּלְפְּלִים וְחַלּוֹת הָרֵיעַ? תַּלְמוּד לוֹמַר: וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ.
This tells me only of food and drink. Whence do I derive the same for "enhancers" of food and drink, such as kosht, chimum, choice spices, tiah, hachlatith, peppers, and chalath charia? From "for all that your soul desires."
יָכוֹל אַף מַיִם וָמֶלַח? תַּלְמוּד לוֹמַר: בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר, מָה אֵלּוּ מְיֻחָדִים, שֶׁהֵם פְּרִי מִן הַפְּרִי וְגִדּוּלָם מִן הָאָרֶץ, אַף אֵין לִי אֶלָּא דָבָר שֶׁהוּא פְּרִי מִן הַפְּרִי וְגִדּוּלוֹ מִן הָאָרֶץ.
I might think, even water and salt; it is, therefore, written "of herd, flock, wine, and strong drink." Just as these are one fruit from another, originating from the earth [(Animals, too, derive their sustenance from the earth)], so, only all of this nature (is purchasable with tithe money).
בֶּן בַּג בַּג אוֹמֵר: בַּבָּקָר – וְלָקַחְתָּ פָּרָה עַל יְדֵי עוֹרָהּ.
"of the herd": We re hereby taught that a cow is acquired (for tithe money) together with its skin (i.e., the skin need not be sold for something which can be eaten.)
בַּצֹּאן – וְלָקַחְתָּ רָחֵל עַל יְדֵי גִּזָּתָהּ,
"of the flock": a sheep, together with its wool.
בַּיַּיִן – וְלָקַחְתָּ חָבִית עַל יְדֵי קַנְקַנָּהּ,
"of wine": the jug, together with its (storage vessel).
וּבַשֵּׁכָר – וְלָקַחְתָּ תֶּמֶד מִשֶּׁתַּחְמִיץ.
"of strong drink": pomace wine (made from grape husks steeped in water), after fermentation.
יָכוֹל יִקַּח בְּהֵמָה לְמִשְׁתֵּה בְּנוֹ? – הֲרֵי אַתָּה דָן: נֶאֱמַר כָּאן ״שִׂמְחָה״ וְנֶאֱמַר לְהַלָּן (דברים כז ז) ״שִׂמְחָה״, מַה שִׂמְחָה הָאֲמוּרָה לְהַלָּן – שְׁלָמִים, אַף שִׂמְחָה הָאֲמוּרָה כָּאן – שְׁלָמִים. אוֹ מַה שִׂמְחָה הָאֲמוּרָה לְהַלָּן עוֹלָה וּשְׁלָמִים, אַף שִׂמְחָה הָאֲמוּרָה כָּאן עוֹלָה וּשְׁלָמִים? תַּלְמוּד לוֹמַר: וְאָכַלְתָּ וְשָׂמַחְתָּ, שִׂמְחָה שֶׁיֵּשׁ עִמָּהּ אֲכִילָה; יָצְאוּ עוֹלוֹת שֶׁאֵין עִמָּהֶן אֲכִילָה.
I might think he could buy (with the tithe money) a beast for his son's feast — it is, therefore, derived (that you may not, thus:) It is written here "rejoice," and, elsewhere (Ibid. 27:7) "rejoice." Just as there, with peace-offerings, so, here, with peace-offerings. — But (why not) just as there, burnt-offerings and peace-offerings, so, here, burnt-offerings and peace-offerings? For it is written (here) "and you shall eat … and you shall rejoice" — a rejoicing accompanied by eating, to exclude burnt-offerings, where there is no eating, (a burnt-offering being entirely burned).