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By Rabbi Naftoly Bier
מצוה תר”ג, the 607th commandment in the Torah, is undeniably one of the most unique and intriguing ones.
The Torah instructs that on the last day of Pesach at מנחה both the fourth and seventh year of the שמיטה cycle, to articulate in the בית המקדש, Holy Temple, that one has with integrity discharged all his obligations that relate to תרומות ומעשרות, all the mitzvahs relating to tithing- this includes the first 10% of one’s crop that is given to the לויים, Levites, מעשר שני, the second 10% that on years 1,2,4,5 are taken to be eaten in ירושלים, and מעשר עני, that is given on years 3,6 to the impoverished. (נטע רבעי, חלה, בכורים are also included)
Never else do we find an obligation for one to emphatically declare that they did a mitzvah correctly. Even more, what is the purpose of doing this; if he did the mitzvah, it’s done!?
The חינוך “Chinuch” illuminates for us the profound lessons contained in this mitzvah. Firstly, he explains that the ultimate uniqueness of a human in contradistinction to an animal is the gift of speech that Hashem has endowed to us. Consequently, people are concerned not to misuse this distinction and therefore will guard themselves from speaking falsely, for speech is the manifestation of one’s nobility. Actions, since they are common to animals, don’t carry the same diligence and resoluteness.
Therefore, he explains, since these מצוות are those that are supremely important and they also provide the sustenance for those who are in the service of Hashem; Hashem in His boundless caring for us created a dynamic that will ensure that we punctiliously fulfill our obligations. How? One must in the בית המקדש announce that he was honest and didn’t keep any of the grains for himself. In this manner one being aware of their obligation in the future to announce their piety, will be scrupulous!
A profound lesson in how the Torah views one who is not perfectly honest in one’s speech!!
What is the grave importance of tithing etc.? The “Chinuch” (mitzvah 395) points out that if we divide the produce in ארץ ישראל amongst the twelve tribes; each one would receive 1/12 of the land’s harvest (8.36%); whereas the Levites who study Torah constantly are given 1/10 (10%). Not only that, but they don’t have to exert any labor; all the work is done by the ישראלים, the 12 tribes!
On the 1,2,4,5 years, every family has to send one member with the second 10% to Jerusalem, where he will eat the bountiful food. While there, he will witness the supreme holiness of the city and Temple, and dedicate himself to Torah study. In this manner the Torah ensured that every family and town would be knowledgeable of the world’s greatest gift, Torah, our essence (Chinuch, mitzvah 360)
Finally, the idea of tithes for the poor. The Almighty could provide for all, why does he allow people to be dependent on another?
Hashem (“Chinuch”, mitzvah 66) desired that one be trained to always focus on ways that one can be accustomed to emulate Him, by developing a selfless, compassionate, magnanimous personality. When one is a benefactor, Hashem in turn benefacts to one from His largesse.
These מצוות form the primacy of Torah study and enabling others. Without Torah, the essence of the Jewish people is totally absent. By commanding us to completely support the כהנים and לויים, and to give them a greater share, one is inculcated with this lesson. Even the Levite is commanded to give of his tithe to the Priest, thereby creating an awareness of the hierarchy of holiness; Hashem, then the כהנים, the לויים, and the ישראלים. In this manner one is instructed to always seek the advice and counsel from the one above him, and ultimately to seek Hashem – through persistent Torah study and prayer.
The mitzvah before (606) is the obligation to present one’s first fruit (בכורים) to the כהן, priest and to profusely thank Hashem. The Torah says it’s not sufficient to appreciate the new bountiful crop, but rather one has to declare sincere appreciation by thanking Hashem for the land, for taking us out of Egypt (slavery) with miracles, for saving us from Laban… a panoramic understanding of His benefactions. Only then will a person responsibly do what Hashem obligates, for one’s true and enormous appreciation will engender such behavior.
In Psalm 100, which we say every weekday, it states, “הוא עשנו ולא אנחנו… He has made us and we are His…”. Though it’s written as ולא, we are nothing, it is read ולו, we are His. The שפת אמת explains, the more we realize that we are truly insignificant – it’s all about Hashem and His limitless benefaction, the more we are His!
The aforementioned idea of hierarchy is to impress on us this idea, the more one recognizes total dependence on Hashem, the closer one is attached. This is an idea of מלכיות that we strive for on Rosh Hashana.
