DEUT681 See [[GEN666]] Genesis 9:3 eat SACTAB 273-4

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DEUT682 In describing the verse instructing the Jew to give ten percent of produce to the poor, the Torah repeats in the verse the verb for tithing: "Aser Ta'aser" [this verse]. The Talmud often gives a deeper explanation when any addition or repetition of a word occurs in a verse. On this verse, the Talmud states that one should tithe to the poor for the purpose of becoming rich (Ta'anit 9a). Since the letters of tithing and wealth are identical (Ayin, Shin/Shin, Resh), the verse can then be read, "Tithe so that you can attain wealth." This seems to imply that one's motivation in giving charity in Judaism is not to please God or follow His commands, but rather, in order that God reward monetarily the person for filling this commandment, and he receive back from God much more than was donated. This notion seems to contradict the overarching attitude towards serving God and performing commandments: a person should act as a servant (to God) without expectation of reward (Mishnah Avot 1:3). And yet, the Talmud clearly says that one's motivation in giving Tzedakah can be for material gain and expected wealth.

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DEUT684 The more the Creator bestows favor upon a person, the greater is his obligation of service. This is illustrated by the following: Produce is subject to the law of tithing, as it says, “You shall tithe all the produce of your seed” (Devarim 14:22). One to whom God has given one hundred measures of produce is obliged to give ten measures; one to whom God has given only ten measures has to give one measure. If the former were to separate nine and a half measures and the latter were to separate one measure, the former would be punished, while the latter would receive a reward. Similarly, if someone does not have a son, the obligation of circumcising his son and teaching him Torah does not apply to him. If a person is lame, the duty of going to Yerushalayim for the three festivals is not obligatory for him. If someone is sick, those commandments which he is unable to fulfill are not binding upon him. (Continued at [[GEN1370]] Genesis 32:11 unworthy DUTIES 311).

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DEUT683 Rabbi Meir, the Maharam of Rothenberg, Germany (thirteenth-century), taught that tithing is neither biblically or rabbinically required, but is rather a minhag, a custom (Responsa 131). This is the dominant view of Jewish legal scholars: a minimum of ten percent is the desirable amount to give, but there is no absolute biblical or rabbinic law requiring one to do so. However, the nineteenth-century legal scholar and author of Pitchei Teshuvah, Rabbi Avraham Tzvi Eisenstadt comments on the Maharam of Rothenberg's teaching that although the giving of ten percent is a custom, it has become a binding custom and "should not be annulled except in a case of great need" (Pitchei Teshuvah, Yoreh Deah 331:12). Other rabbis argue that tithing is not a custom but was instituted as obligatory by the Rabbis of the Talmud. [See, for example Rabbi Yechiel Michel Epstein: "In truth, these allocations of one-fifth and one-tenth are not Torah obligations, but the Rabbis [of the Talmud] associated them with the verse (Genesis 28:22), 'and of all that You give me, I will set aside a tithe for You'" (Arukh HaShulchan, Yoreh Deah 249:2. Another example: [this verse] rules, "You shall set aside every year a tenth part of all the yield of your sowing that is brought from the field"; In context, this does not seem to be an injunction to set aside a tithe for each year for the poor. Nonetheless, the medieval Tosafot commentary on the Talmud (see Ta'anit 9a) cites the Sifre, which derives from this verse the obligation to set aside a tenth of one's income for charitable purposes.] Finally, one of Judaism's greatest scholars, Rabbi Elijah of Vilna (eighteenth-century), the Vilna Gaon, insisted that the Torah obligates Jews to give a minimum of twenty, not ten, percent of their income to charity. In the Gaon's view, if one gives less, "then every minute of one's life one is transgressing several positive and negative commandments of the Torah, and one is considered as if one has rejected the whole of our holy Torah, heaven forbid." Fortunately for the souls of most modern Jews, the Gaon's is it decidedly minority view, and it is not clear which specific biblical commandments are being violated.

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DEUT686 Our sages say, "You shall surely tithe" (this verse), "so that you become wealthy. Tithe your wealth and give of it to the poor and you merit becoming wealthy.

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DEUT685 One who shares one's money with the needy will attain wealth. One who shares one's Torah knowledge with others will attain greater wisdom. On this verse the Talmud (Taanis 9a) states, "Tithe in order that you become wealthy." Rabbi Shimon Shkop wrote that we must realize that one of our main functions in this world is to help others. This is included in our obligation to emulate God who constantly aids mankind. Just as a person who was appointed to be in charge of dispensing a certain amount of money and properly carries out his duties will be entrusted with large amounts of money in the future, so too does God deal with man. If a person takes tithes from his income, that is, he distributes part of his wealth to the poor and to other worthy causes, he shows that he is a reliable treasurer and God will entrust him with greater wealth. The same applies to Torah knowledge. The Talmud (see Makos 10a) states that a person can derive more knowledge from his students than from colleagues or teachers. This can be understood on a simple level. When students ask questions, they stimulate the teacher to think and search for answers. But this can also be understood on a deeper level. A person is not given wisdom solely for himself. He must share his Torah knowledge with others. If someone will prove himself to be a reliable custodian of Torah knowledge and will transmit this knowledge to others, God will bestow upon him even greater wisdom. (Rabbi Shimon Shkop in Introduction to Shaarey Yoshor). Rabbi Moshe Feinstein has said in regard to teaching: "There is no question that a person's primary obligation is to his own (Torah) studies." One can never say that he has amassed enough to meet his personal needs, for the Torah is longer than the earth and broader than the sea (Eyov 11:1). One must therefore give his own studies precedence, but this must not be absolute. A person must also act on behalf of others. "In the case of charity, one must give a tenth of one's income to the poor (Yorah Daiah 249:1). Likewise, one must spend one-tenth of one's time working on behalf of others, bringing them close to the Torah. If a person is endowed with greater resources, he must correspondingly spend more of his time with others." (Jewish Observer, June 1973).

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DEUT687 Rabbi Akiva said: … tithes are a fence to riches. Pirkei Avot, Perek III, mishnah 17. … You would think that tithes, far from protecting riches, tend to dissipate them. For if you have a million dollars and give away a tenth, you have $100,000 less than your original amount. Nevertheless, the Talmud takes the words of Scripture, asser t'asser (You shall surely tithe…) [this verse] and with a play on words interprets it as asser bish'vil she-tith'asher: "Give the tithe so that you may grow richer" [T.B. Shabbath 119a, Ta'anith 9a). The Ruler of the universe rewards you for the tithe you give by blessing you with even more wealth, so that in turn you can give more.

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DEUT688 In his Divine wisdom, Solomon counsels: "There is the one who thinks he becomes rich, yet has nothing; another thinks he impoverishes himself, yet has abundant wealth" (Proverbs 13:7). The fool who holds onto every penny he has ever made and thinks to so insure his wealth, deludes himself. He is lost in an unreal world of figures, calculations, bank-books. If he gives no charity, what will he accomplish in the world, with or apart from his wealth? What friends can he acquire? What mitzvoth will he take with him? On the other hand, the man who appears to impoverish himself by helping others to establish business, by supporting yeshivoth, by constantly giving for worthy causes--has incalculable riches that are irrevocably his. … Moreover, we know the teaching of the Talmud : Scripture bids us, [aser t'aser], literally, "Tithe shall you tithe." To our Sages this euphonious phrase echoed an invaluable directive from Heaven, implying a firm promise: "Give tithes in order that you may grow rich" [this verse, T.B. Shabbath 119a, Ta'anith 9a]. And the Talmud adds that though generally it is forbidden to put the Holy, Blessed One to the test, in this matter it is permitted: You may check to see if you will not indeed be blessed with much more than the "tithes" (i.e. the charity) you give. For we read in Scripture: "Bring every tithes into the storehouse… And thereby test Me, says the Lord of hosts, if I will not open for you the windows of heaven and pour down for you a blessing to overflowing" (Malachi 3;10. T.B. Ta'anith 9a).

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DEUT689 R. Cahana asked: It is written "tirash" and pronounced "tirosh": [The answer:] If he merits it [i.e., If he drinks discriminately], he becomes a leader [rosh]; and if he does not merit it [i.e., If he drinks indiscriminately], he becomes poor [rash]. As Rava said: Wine and spices wisened me (Yoma 76b)

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DEUT690 See [[691]] Deuteronomy 14:25 convert SINAI3 388

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