Shabbat Parashat Bechukotai 5784

Parashat Hashavua: Why Not Put the Best Foot Forward?

There is a perplexing paradox around the sanctification of the animals of ma’aser beheima (tithing of animals – see Vayikra 27:32-33). Let us begin with an overview of the relevant halachot (see Rambam, Bechorot, ch. 6).

One takes the kosher animals that are born during the course of the year and passes them through a narrow area so that they go one at-a-time. The tenth animal to go by is hit by a rod and becomes holy. If it is fit to serve as a korban, it is brought to the Beit Hamikdash, slaughtered, has its blood sprinkled, and certain of its parts are burnt on the mizbeach (altar). The flock owner has rights to eat the rest of the meat in Yerushalayim. If the ma’aser animal is blemished, it may not be brought as a korban, and it is eligible to be eaten anywhere. These halachot resemble those of the bechor (firstborn). Both types of animal sanctity involve an owner who does not choose the animal to bring as a korban, which is dictated by the circumstances. The main difference is who eats most of the meat – bechor by a kohen, ma’aser by the owner or whomever he allows (Zevachim 5:8).

 Logic and sources (including Vayikra 22:18-25; Rashi, Bereishit 4:3) indicate that it is proper to bring choice, or at least normal objects, as a sacrifice. Here, not only is that not required, but it is forbidden to try to arrange that the tenth animal to go through will be a nice one, or even a valid one (see Vayikra 27:33; Bechorot 57a)! This is different from a blemished bechor, as there is no possibility of choosing a bechor, and different from an animal that was already chosen for a korban, which afterwards cannot be switched (see Vayikra 27:10). In this case, what is wrong with arranging that a proper animal be the tenth?

Perhaps we can draw inspiration from the reason for ma’aser beheima. The Sefer Hachinuch (#360) explains it as the parallel of ma’aser sheni (the latter, for vegetation), meaning the following. Hashem wanted the Jewish landowner to have things pushing him to spend time, himself or someone close to him, in the sanctity of Yerushalayim. Therefore, he gave us the mitzvot of ma’aser beheima and ma’aser sheni - things that can only be eaten there. This is different from bechor, where something intrinsic about a bechor causes the need for it to be brought (see Shemot 13:15).

Perhaps this is the lesson. It is a blessing to have occasion to spend extra time immersed in the sanctity and religious intensity of Yerushalayim, and it should not be reserved only for those who engage in agriculture, but also those involved in raising livestock. On the other hand, it is far from a given that Hashem will arrange this privilege for everyone. Hashem determines each person’s life trajectory. Some people’s ma’aser animal will be blemished, and they will not have it to eat it in Yerushalayim. One should not try to fight such an eventuality by making sure the tenth is fit for a korban. He should see what "cards Hashem deals" him. Yet, he still has the possibility to embrace sanctity. It is just that he may need to take a different path than one whose ma’aser beheima helps facilitate his spiritual immersion.

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