Rabbi Meir of Rothenberg on Zeroa, Lechayayim and Keva Outside the Land of Israel

The responsa of Rabbi Meir of Rothenberg indicate that the mitzvah of giving זרוע לחיים וקיבה — the foreleg, cheeks and abomasum — to the Kohen remains operative in חוצה לארץ, outside the Land of Israel.

“The foreleg, cheeks and abomasum are practiced outside the Land of Israel, and all of Israel should do so.”

— Rabbi Meir of Rothenberg

The lengthy responsum reflects the characteristic analysis of the Tosafist tradition and accords with the testimony preserved by the Mordechai, the Rosh, and Rabbi Shimshon ben Tzadok in Tashbetz Kattan.

Read the English translation of Rabbi Meir of Rothenberg’s responsum

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Rabbi Meir’s Directive Recorded by His Talmid

Rabbi Shimshon ben Tzadok, a student of Rabbi Meir of Rothenberg, recorded the directives and practices of his teacher in Tashbetz Kattan. His testimony is particularly important because it preserves Maharam’s position from within his own circle of disciples.

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The Conflicting Text in the Arba’ah Turim

A significant textual difficulty exists concerning Rabbi Meir of Rothenberg’s position. Printed editions of Rabbi Yaakov ben Asher’s Arba’ah Turim attribute to Maharam the opposite view — that the mitzvah does not apply in חוצה לארץ.

Yet several important sources transmit Maharam’s position as requiring the mitzvah outside the Land of Israel. These include the Mordechai, the Rosh — father of Rabbi Yaakov, author of the Tur — and Rabbi Shimshon ben Tzadok, a disciple of Maharam who recorded the directives of his teacher in Tashbetz Kattan.

Maharam’s own responsum likewise appears consistent with these witnesses. The discrepancy therefore raises a legitimate textual question regarding the wording transmitted in the printed editions of the Tur.

At present, the evidence does not establish when or how the conflicting reading entered the textual tradition. It may reflect a manuscript variant, a copying error, or an error that preceded or entered the early printed editions. What is clear is that the printed attribution should be considered alongside the contrary testimony of sources closely connected with Rabbi Meir of Rothenberg.

The first printed edition of the Arba’ah Turim appeared in Piove di Sacco, Italy, in 5235 (1475), more than a century after Rabbi Yaakov completed the work. Earlier manuscript copies therefore remain especially important for understanding the history of this passage.

View an early printed edition of the Arba’ah Turim

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Historical note: Surviving manuscripts of the Arba’ah Turim from before the age of printing may help clarify when the conflicting reading concerning Maharam entered the textual tradition. Until the relevant manuscripts are examined systematically, no definitive conclusion should be drawn regarding the origin of the variant.