In the third year of the shmitta cycle we are required to
perform the mitzvah of bi’ur ma’asros.
We fulfill this mitzvah by distributing all tithes separated but not yet
distributed. An integral component of
this mitzvah is to declare, according to a formula prescribed in the Torah,
that the mitzvah was done properly. The
formula starts with this sentence, “בִּעַרְתִּי הַקֹּדֶשׁ מִן-הַבַּיִת וְגַם
נְתַתִּיו לַלֵּוִי וְלַגֵּר לַיָּתוֹם וְלָאַלְמָנָה כְּכָל-מִצְוָתְךָ אֲשֶׁר צִוִּיתָנִי לֹא-עָבַרְתִּי
מִמִּצְוֹתֶיךָ וְלֹא שָׁכָחְתִּי/I have rid the house of the holy (portion)
and have also given to the Levite, to the [resident] alien, to the orphan and
to the widow according to Your entire commandment that You have commanded
me. I did not transgress Your
commandments nor did I forget.” (Devarim 26:13) Chazal teach us that each part of this
sentence is referring to a different aspect of the laws of tithing.[1] The final clause, “nor did I forget,” is
referring to the blessing that we are required to make before tithing. This declaration is called viduy ma’asros/confession
of tithes.
Viduy ma’asros is a review of a person’s performance
of the mitzvah of tithing. This is why
the declaration includes the different aspects of the mitzvah and how they were
performed properly, according to halachah as prescribed in the Torah and by
Chazal. Why, though, is the blessing on
the mitzvah included? The blessing we
recite before performing a mitzvah is not a part of the mitzvah. A mitzvah performed is valid even if no
blessing preceded it.
The Chiddushei HaRim addresses this question. The answer is tied to the concept of saying
blessings on mitzvos before fulfilling the mitzvah rather than afterwards. Chazal[2] use uncommon language to
state that the blessing for a mitzvah must precede the mitzvah. Chazal call it, “עוֹבֵר לַעֲשִׂיָיתָן/Oveir l’asiyasan.” The word oveir is translated as
“pass”.[3] The word connotes the past. In grammar it is used to describe the past
tense. Chazal therefore ask, “How do we
know that this word in our context of saying blessings means specifically to
say the blessing before performing the mitzvah?” Chazal answer that to pass someone means to
go before him.[4]
In this sense, the word oveir/pass implies saying the blessing before
doing the mitzvah.
Why, though, does the Talmud use language which is subject to
confusion? Would it not be better to
state clearly that we are required to make a blessing before fulfilling the
mitzvah? The Chiddushei HaRim asks this
question and answers that Chazal specifically used language that could, at
first glance, connote “after.” The
reason is that there is a certain logic to reciting the blessing following the
mitzvah rather than before it. After
performing a mitzvah, the blessing would serve as a “thank you” to God for
giving us the opportunity to fulfill it and for helping us to merit it. Why then do we, in fact, say the blessing
beforehand? The Chiddushei HaRim
explains that it is the way of Jews to express gratitude to God specifically
before everything. This is because we
tend to remember Him. He is on our
minds.
Saying blessings before doing the mitzvos, then, is an
indication of a fundamental aspect of our relationship with God. This is why Chazal include not forgetting to
recite the blessing in viduy ma’asros.
Although not an integral part of the mitzvah of tithing per se, it
indicates an integral part of our relationship with God. We are declaring, "We did not forget You,
God, therefore we said the blessing and expressed gratitude to You for the
mitzvah even before we did it. We are
grateful for the opportunity and the wherewithal. And, most importantly, we remember You."
