Levite Tithe

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The Levite Tithe was the tithe in Ancient Israel, by which a tenth of annual produce was given to the Levites, in accordance with certain biblical mitzvot. Tithing was traditionally seen as one of the main mechanisms by which one could obtain desires from God, as well as escape the punishments that would otherwise have been suffered by the wicked in the underworld.^[1] According to classical jewish folklore, complying with the tithes would cause rain (beneficial in the dry climate of the Levant), while non-compliance would trigger drought, and (presumably rainless) hurricanes.^[2]

1 Regulations
2 Origin and development
3 Contemporary Practice
4 See also
5 citations and notes
6 References

[edit] Regulations

According to the Priestly Code, a tithe was to be given to the Levites each year,^[3] except for a tenth of the tithe which was required to be turned over to the priests^[4]. According to the Deuteronomic Code, there was to be a tithe each year, but it should be brought to the temple in Jerusalem on the first, second, fourth, and fifth, year of each seven years (the seventh being a Sabbatical Year), and only on the third and sixth year should it be given to the Levites, and even then it was also to be distributed to strangers, paternal orphans, and widows.^[5]. Unlike Heave offerings given to the priests, the tithes given to the Levites was not regarded as sacred, and as a result did not have to be ritually pure, neither was it required to be eaten in any particular location or state; once received by the Levites, it was regarded simply as ordinary property, and they could pass it on to non-Levites, or sell it, as they wished.

While the Deuteronomic Code instructs that the tithe should be of "corn" (meaning grain), wine, and olive oil, the Priestly Code adds that it should also include the fruit from trees, and cattle.^[6]. Traditionally tithes were calculated for the produce of each whole year, however Classical and Medieval Rabbinical Literature indicates that there was much debate as to when this tithing year should begin and end.^[7] Tithing years had different starts and ends depending on the particular crop in question; land crops began their tithe year on the first of Tishrei - Rosh Hashanah; according to Eleazar Kalir and Simeon bar Yohai the first of Tishri was also the start of the tithe year for cattle, but according to Meir Lublin it was the first of Elul that held this honour.^[8] The followers of Hillel argued that the tithe year for fruit from trees began on the fifteenth of Shevat, but the followers of Shammai, his rival, argued that it began on the first of Shevat; the view of Hillel's followers eventually became the majority view and the new year for trees - Tu Bishvat - is now held at the date which they considered appropriate.^[9]

The Deuteronomic Code argues that the tithe which is brought to the temple (on the first, second, fourth, and fifth years, of each seven) was to be eaten there by the owner of the tithed produce, but adds that if the distance to Jerusalem made the transfer of these crops unreasonable, the monetary value of the tithe should be brought to Jerusalem instead, and used to purchase anything edible that the owner desired to eat there.^[10]. In effect, since Biblical mitzvah elsewhere compel attendance in Jerusalem anyway, during the Passover, Feast of Weeks, and Feast of Booths, the tithe formed a "holiday savings plan"^{[citation needed]}; over the whole seven year cycle, an average of 6% of produce, or its monetary value, would have been set aside and earmarked for food during visits to Jerusalem^{[citation needed]}. It is, however, important to note that the regulations for the tithe do not permit it to be averaged over the years, but require the tithe for each year to be used in that same year, and hence it could not be used in the third, sixth, or seventh years.

After appropriately distributing the tithe of the third and sixth years, landowners were required to go to the Jerusalem temple, and there announce solemnly that they had observed all the regulations connected with the tithe, concluding such declaration with a prayer for Yahweh's blessing^[11]. Although this latter tithe was to be given to the poor, strangers, paternal orphans, levites, and widows, such persons were not permitted to consume it, or be allocated any portion, if they were a mourner, if they were dead, or if they were going to use it for a purpose that was ritually unclean^[12]. As reported by the Babylonian Gemara, it was argued by Judah haNasi that anyone who consumed this charitable tithe, without belonging to one of the valid categories, deserved death^[13]; Judah haNasi went even further, and cursed anyone who would feed their father from this tithe, with the implication that even though the tithe was technically permitted to be used to feed poor relatives, one ought not even do that.

The Babylonian Gemara argues that the amount resulting from the tithe of the third and sixth years should amount to at least two meals^[14]; the Jerusalem Gemara, in the Peiah tractate, which is not present in the Babylonian Gemara, differs by arguing that the tithe had to be at least 10%, not only of produce but also of other possessions in general. The tithe gave rise to a tithe of monetary earnings, intended for distribution among paupers, and not allowed to be used for any other purpose, even in part, no matter how religious^[15]; although many religious commentators considered this monetary to be inferred by regulations of the third and sixth year tithes, and therefore an additional obligation imposed by the same rules, other writers argued that it was simply a custom, and not obligatory^[16].

[edit] Origin and development

In Classical Rabbinical Literature, according to which the entire Torah was principally written by a single author (Moses), these seemingly different regulations were argued to refer to different tithes from each other.^[17] The annual tithe given over to the Levites, mentioned in the Priestly Code, was termed by them the Maaser Rishon - meaning first tithe, while the Deuteronomic Code's tithe of the first, second, fourth, and fifth years, of each seven year cycle, was termed the Maaser Sheni - meaning second tithe, and the tithe of the third and sixth years was termed the Maaser Ani - meaning tithe for the poor.^[18]. Thus each year, excepting the Sabbatical Years, according to the classical sources there were to be two tithes; the Maaser Rishon and Maaser Ani in the third and sixth year; the Maaser Rishon and Maaser Sheni in all other years.^[19]

However, according to the majority of textual scholars, there are clearly two conflicting versions of a single tithe^[20] - one being that outlined by the Deuteronomic Code, and the other that given in the Priestly Code. Although the deuteronomist is generally considered to be a later author than the priestly source, scholars believe that much of the Deuteronomic Code was a reaction against the regulations introduced by the Priestly Code,^[21] and that here it reflects the earlier situation^[22]. In the Book of Ezekiel, which scholars believe predates the Priestly Code, there is no mention whatever of a tithe appointed exclusively for the Levites^[23], and in the Deuteronomic Code, though Levites have a share of the Maaser Sheni, their share is seemingly voluntary, and it can alternatively be given to strangers, widows, and/or paternal orphans; in the Priestly Code, however, donation of the tithe to the Levites is compulsory^[24].

The clear differentiation between the Aaronids (the priests) and the other Levites, in the regulations given by the Priestly Code for the Maaser Rishon, is a distinction scholars attribute to the pro-Aaronid political bias of the priestly source^[25]; according to the deuteronomist's worldview, all Levites can be legitimate priests, which is likely to be why the deuteronomist does not mention a tithe of the tithe (the portion of the tithe which is given to the priests rather than other Levites), since it would be somewhat meaningless^[26]. In the Priestly Code it is stated that the Maaser Rishon existed as the source of sustenance for the Levites, since they had no territory (and hence nowhere to keep livestock or perform agriculture)^[27], but this seemingly neglects the existence of a number of scattered Levite cities^[28]; scholars believe that the tithe (ie. the tithe of which the Maaser Ani and Maaser Rishon are conflicting versions) actually arose as a generic heave offering, given to priests at the sanctuaries for their sustenance, and only became distinct when the Aaronids began to position themselves as the only Levites that could be legitimate priests.^[29]. The Book of Amos, which scholars consider to have an early date, seemingly reflects a situation closer to the Maaser Ani, referring to a tithe which was brought to the sanctuaries every third year^[30]^[31]

The other element of the tithe - the Maaser Sheni - is believed by scholars to have developed as a tribute to the king^[32]; the Books of Samuel mention that the Israelites were ordered by Samuel (speaking on behalf of Yahweh) to give a tenth of everything to the king, seemingly referring to such a tribute^[33] in a passage^[34] which textual scholars believe belongs to the monarchial source, and predates both the Priestly Code and the Deuteronomic Code^[35]. Scholars believe that these tributes began to be used for public festivals, often including religious ones, and thus gradually came to be seen as associated with the priests, who were at that time synonymous with Levites (with the priesthood only later becoming more exclusive)^[36].

[edit] Contemporary Practice

Orthodox Judaism regards the tithe as still being required for any produce grown within the historic boundaries of the ancient Kingdoms of Israel and of Judah, covering the modern territories of the state of Israel, West Bank, Gaza Strip, Golan Heights, and portions of western Jordan. However, Orthodox Judaism believes that since the Jerusalem Temple is no longer standing, Levites are not themselves entitled to the proceeds of the tithes which otherwise would be due to them. Contemporary practice is to set aside the tithes, but then redeem them for a nominal coin, by discarding the coin in a way which prevents it having any future use; while dedicated offerings cannot actually be offered in their traditional form - due to the destruction of the Jersusalem Temple, using them for any mundane purpose would be regarded by Orthodox Judaism as misappropriation of sanctified Temple property. Orthodox Judaism regards a number of other tithes as still being partly in force, and as a result, a total of just over 1% of produce cannot be redeemed via the discarding of a nominal coin, and instead is itself discarded.

Orthodox Judaism also regards the donation to charity of a portion of one's income, ideally a tenth, as a method having merit, to discharge the obligation concerning the Maaser Ani. In the Maaser Ani years, at the afternoon service of the last day of Passover, it is traditional to speak the confession of adhering to the tithing regulations; the reason this is done at the end of the festival, at the last prayer, is because until that time the tithe itself would still be being consumed^{[citation needed]}.