{"id":288,"date":"2020-01-20T13:49:57","date_gmt":"2020-01-20T19:49:57","guid":{"rendered":"http:\/\/nazarenespace.com\/blog\/?p=288"},"modified":"2021-09-08T19:27:05","modified_gmt":"2021-09-09T00:27:05","slug":"the-tithe-of-yhwh","status":"publish","type":"post","link":"https:\/\/nazarenespace.com\/blog\/2020\/01\/20\/the-tithe-of-yhwh\/","title":{"rendered":"The Tithe of YHWH"},"content":{"rendered":"\n
\"\"<\/figure><\/div>\n\n\n\n

The Tithe of YHWH<\/strong>
By James Scott Trimm<\/strong><\/p>\n\n\n\n

So you are excited about Torah. So you are ready to say \u201cwe will hear and do\u201d. Not so fast\u2026 there is a disclosure to be made first. <\/p>\n\n\n\n

In Rabbinic Judaism Gentiles seeking conversion are discouraged. \nGentiles seeking conversion are turned away three times. Then after \nbeing turned away three times it is required to make a full disclosure \nof the financial obligations of the Covenant. It is said that few \nGentiles would willingly enter the Covenant once they know the cost.<\/p>\n\n\n\n

To begin with we must understand that EVERYTHING belongs to YHWH (Ex.\n 9:29; 2Kn. 19:15; Is. 66:1-2; Jer. 27:5; Job 12:9-10; Ps. 89:11; \n95:3-5; Dan. 4:7; Neh. 9:16; 1Chron. 29:13-14). He owns this universe, \nall of its resources, all of its energy, and he owns YOU. YHWH is \nentitled to ask for 100%. In His CHESED, in His undue favor, He allows \nus to keep 90%.<\/p>\n\n\n\n

Now one might ask: Where in the Mosaic Torah is the commandment \u201cThou\n shalt tithe?\u201d. The answer is, nowhere. When Moshe went up on Mount \nSinai to receive the Torah, he did NOT receive a commandment to tithe. \nNowhere in the Mosaic Torah is there the Tithe instituted. Instead the \nvery first mention of the tithe in the Mosaic Covenant is not until the \nend of Leviticus where we read:<\/p>\n\n\n\n

30 And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree,<\/em> is YHWH\u2019s: it is Set-Apart unto YHWH.<\/em>
\n31 And if a man will redeem aught of his tithe, he shall add unto it, the fifth part thereof.<\/em>
\n32 And all the tithe of the herd, or the flock, whatsoever passes under the rod, the tenth<\/em> shall be Set-Apart unto YHWH.<\/em>
\n33 He shall not inquire whether it be good or bad, neither shall he change it. And if he<\/em> change it at all, then both it, and that for which it is changed, shall be Set-Apart; it shall<\/em> not be redeemed.<\/em>
\n34 These are the commandments, which YHWH commanded Moshe for the children of<\/em> Yisra\u2019el in mount Sinai.<\/em>
\n(Lev. 27:30-34)<\/em><\/p>\n\n\n\n

Notice that this first mention of the \u201ctithe\u201d does not initiate the \ntithe, it simply recognizes the fact of the tithe saying \u201cit is \nSet-Apart unto YHWH\u201d. Notice also this first passage says nothing about \nLevites or Priests. It does not say that the tithe belongs to the \nLevites, but rather to YHWH.<\/p>\n\n\n\n

When next we read on the Tithe in the Mosaic Torah is in the book of Numbers:<\/p>\n\n\n\n

And unto the children of Levi, behold,<\/em>
\nI have given all the tithe in Yirae\u2019el for an inheritance,<\/em>
\nin return for their service which they serve,<\/em>
\neven the service of the tent of meeting.<\/em>
\n(Num. 18:21)<\/em><\/p>\n\n\n\n

Notice that these are two different precepts of Torah. Lev. 27:30 \nrecognizes that the Tithe belongs to YHWH, while a separate commandment \nin Num. 18:21 tells us that the Levites were to be paid out of the \ntithe, for their service in the Tabernacle (later Temple). The tithe was\n not directly paid to the Levites, it was paid to YHWH and from that \n\u201cfund\u201d the Levites were paid. This was so that the Levites could devote \nthemselves to full time Torah Study (2Chron. 31:4-5) so that they could \nin turn teach Torah to the people of Israel (Deut. 14:22-23; Ezek. \n44:23-24).<\/p>\n\n\n\n

Nowhere are we told to pay the Tithe to the Levitical priesthood. We \nare told only that the Tithe is paid to YHWH and YHWH gave the Levites \npayment from the Tithe \u201cfor their service.\u201d<\/p>\n\n\n\n

THE SECOND AND THIRD TITHES<\/strong><\/p>\n\n\n\n

Now before moving on from the Mosaic Torah we should also cover the \nsecond and third tithes. Some lump these together as \u201cthe second tithe\u201d \nbecause they are never paid on the same year.<\/p>\n\n\n\n

There are actually two tithes in the Mosaic Covenant which were tied \nto the seven year cycle of the Land. The first tithe (Masserot) is due \nevery year.<\/p>\n\n\n\n

The second tithe (Maaser Sheni) was converted to money and used to \nmake a personal pilgrimage to Jerusalem. The \u201cpilgrim\u201d could spend this \nmoney however he liked on the pilgrimage but was expected to treat the \nLevites to a feast as well upon his arrival and any surplus was given to\n the Levites (Deut. 14:22-27). Every third year however the tither used \nthis second tithe (some all this third year tithe as a \u201cthird tithe\u201d) to\n feed the needy and local Levites (Deut. 14:28-29). Thus the Mosaic \ntithing schedule goes like this:<\/p>\n\n\n\n

Year<\/p>\n\n\n\n

1. First Tithe: Levites; Second Tithe: Pilgrimage and Levites<\/p>\n\n\n\n

2. First Tithe: Levites; Second Tithe: Pilgrimage and Levites<\/p>\n\n\n\n

3. First Tithe: Levites; Third Tithe: Feeds the needy and Levites<\/p>\n\n\n\n

4. First Tithe: Levites; Second Tithe: Pilgrimage and Levites<\/p>\n\n\n\n

5. First Tithe: Levites; Second Tithe: Pilgrimage and Levites<\/p>\n\n\n\n

6. First Tithe: Levites; Third Tithe: Feeds the needy and Levites<\/p>\n\n\n\n

7. The Sabbath of the land, only the First Tithe was paid on any volunteer crop and on other non-planted produce.<\/p>\n\n\n\n

(The first tithe could only be converted into money by paying a 20% \npenalty (Lev. 27:31) however the second tithe was generally converted to\n money as a matter of course (Deut. 14:25).)<\/p>\n\n\n\n

The three Tithes are laid out in the book of Tobit as follows:<\/p>\n\n\n\n

6 And I went to Yerushulayim at the appointed times as it is \nwritten in the Torah of YHWH concerning Yisrael in firstfruits and \ntithes and firstlings.<\/em>
\n7 To the priests, sons of Aharon and new wine and fat and labors and\n pomegranates and from all fruits of the ground to the sons of Levi, \nministers before, the presence of YHWH in Yerushalayim, and the second \ntithe. (8) And the third tithe to the stranger, to the orphan and to the\n widow. And I would go in every year with all these, to Yerushalayim by \nthe commandments of YHWH and according to that duty upon me, Devorah \nmother of my Father.<\/em>
\n(Tovi (Tobit) 1:6-7 HRV \u2013 From our ongoing work )<\/em><\/p>\n\n\n\n

ABRAHAM TITHED<\/strong><\/p>\n\n\n\n

Now as we have shown, the Tithe was not initiated in the Mosaic \nTorah. Instead the first mention of the Tithe in the Mosaic Covenant \nonly acknowledges that the Tithe is YHWH\u2019s. The principle of tithing did\n not originate in the Mosaic Covenant. Avraham tithed in Genesis 14 long\n before the Mosaic Covenant (or even the Abrahamic Covenent) was entered\n into.<\/p>\n\n\n\n

Lets examine Gen. 14 and see what the Torah tells us about this pre-Mosaic tithe.<\/p>\n\n\n\n

18 And MalkiTzadek, king of Shalem, brought forth bread and wine, and he was a cohen<\/em> of El Elyon.<\/em>
\n19 And he blessed him, and said, Blessed be Avram, of El Elyon\u2013Maker of heaven and<\/em> earth.<\/em>
\n20 And blessed be El Elyon, who has delivered your enemies into your hand. And he gave him a tenth (tithe) of all.<\/em>
\n(Gen. 14:18-20 HRV)<\/em><\/p>\n\n\n\n

Who was this Melchizedek and why did Abraham pay the tithe to him? \nThe answer may be found in the Book of Jasher also known as Midrash \nSefer HaYashar. The Book of Jasher contains this same account but with \nsome important additional information:<\/p>\n\n\n\n

And Adonizedek king of Jerusalem, the same was Shem,<\/em>
\nwent out with his men to meet Abram and his people,<\/em>
\nwith bread and wine, and they remained together<\/em>
\nin the valley of Melech.<\/em>
\nAnd Adonizedek blessed Abram, and Abram gave him<\/em>
\na tenth from all that he had brought from the spoil of<\/em>
\nhis enemies, for Adonizedek was a priest before God.<\/em>
\n(Jasher 16:11-12)<\/em><\/p>\n\n\n\n

Now according to the Book of Jasher Abraham tithed to Melchizadek (or\n Adonizadek) because he was a \u201cpriest\u201d. How is it that Melchizadek is \ncalled a \u201cpriest\u201d? Although Melchizadek was not a Levite (there were not\n yet any Levites) we do have a clue in Jasher as to why he is called a \n\u201cpriest\u201d. Jasher reveals the identity of Melchizadek saying<\/p>\n\n\n\n

\u201cthe same is Shem\u201d (this identity of Melchizadek is also recorded in \nthe Talmud in b.Ned. 32). Now this is very important because the Book of\n Jasher also records the fact that Shem had been Abraham\u2019s Torah \nteacher:<\/p>\n\n\n\n

And when Avram came out from the cave, he went to Noach and his \nson Shem, and he remained with them to learn the instruction of YHWH and\n his ways, and no man knew where Avram was, and Avram served Noach and \nShem his son for a long time.<\/em>
\nAnd Avram was in Noach\u2019s house thirty-nine years,<\/em>
\nand Abram knew YHWH from three years old, and he went in the ways of\n YHWH until the day of his death, as Noach and his son Shem had taught \nhim;<\/em>
\n(Jasher 9:5-6)<\/em><\/p>\n\n\n\n

Thus Abraham paid the tithe to Shem because Shem had been his \npersonal Torah teacher. (If you do the \u201cBible Math\u201d you will find that \nNoach and Shem died AFTER Avraham was born, a point that surprises some \npeople.)<\/p>\n\n\n\n

Note that Abraham\u2019s tithe in Gen. 14 was not being made on \nagricultural produce but on \u201call\u201d (Gen. 14:20) and specifically in this \ncase the \u201cspoils of his enemies\u201d (Jasher 16:12; also Hebrews 7:4). This \ndispels the theory taught by some, that the Tithe is only paid on \nagricultural produce.<\/p>\n\n\n\n

Now some have taught that the tithe Melchizadek paid was not the same\n Tithe mentioned in the Mosaic Torah from which the Levites were paid. \nThis is also not true, as Paul argues in the book of Hebrews:<\/p>\n\n\n\n

4 Consider and see his greatness, which also Avraham our father, gave to him a tenth<\/em> from the spoil.<\/em>
\n5 And also the sons of L\u2019vi collect for the priesthood, having received a commandment<\/em> to collect the tithe from the people, according to the decree of the Torah. And this is of<\/em> their brothers, although having come from the loins of Avraham.<\/em>
\n6 Truly he who is not from their tribe, has received the tithe from Avraham, and blessed<\/em> those, who are blessed, to him.<\/em>
\n7 And behold, this no one disputes: that the lesser is blessed by the greater.<\/em>
\n8 Behold here, sons of man which die, receive tithes: but sleep received he of whom it is<\/em> said that He lives.<\/em>
\n9 For so to say, that to he who was accustomed to take the tithe, he also tithes through<\/em> Avraham.<\/em>
\n10 For He was yet in the loins of the Father, when He met, he who was called Malki-<\/em>Tzedek.<\/em>
\n(Heb. 7:4-10 HRV)<\/em><\/p>\n\n\n\n

The whole logic of Paul\u2019s argument here is based in the fact that the\n tithe that Avram paid to Melchizadek was EXACTLY the same tithe that \nthe Levites were paid from.<\/p>\n\n\n\n

Another example of the pre-Mosaic tithe is the vow Jacob made to \ntithe saying to Elohim \u201cand of all that you shall give me I will surely \ngive the tenth onto you\u201d (Gen. 28:22). Note that Jacob tithed on all \nthat Elohim had given him and not simply on agricultural produce. In \nfact Jacob even tithed from his sons. In the Midrash Rabbab there is an \nimportant story related to Jacob\u2019s tithe told by Rabbi Joshua of Sikaan \nin the name of his teacher Rabbi Levi:<\/p>\n\n\n\n

A certain Curthean (Samaritan) attempted to trap Rabbi Mier<\/em>
\nin a question concerning Jacob\u2019s vow to HaShem to give a<\/em>
\n\u201ctithe of all.\u201d<\/em>
\n
\nYou Jews teach that Jacob gave a tenth of all to HaShem;<\/em>
\nyet Jacob had twelve sons: Jacob also said, \u2018Ephraim and Manasseh \nare mine.\u2019 That makes fourteen sons of Jacob, yet Jacob gave only one \nson to HaShem and that was Levi,\u201d spoke the Curthean, implying that \nJacob the Jew had broken his vow to HaShem.<\/em>
\n\u201cHow,\u201d continued the Curthean, \u201ccan only one of fourteen sons<\/em>
\nbe reconciled as a tithe of fourteen sons?\u201d<\/em>
\nRabbi Mier replied, \u201cHow many matriarchs of Jacob\u2019s sons were there?\u201d<\/em>
\n\u201cFour,\u201d answered the Curthean,\u201d Leah, Rachel, Bilhah and Zilpah.\u201d<\/em>
\n\u2018True,\u201d answered Rabbi Mier. \u201cThen how many were sanctified by Pid-yon-ha Ben or the Redemption of the Firstborn?<\/em>
\n\u201cFour,\u201d responded the Curthean.<\/em>
\n\u201cTrue,\u201d responded Rabbi Mier. \u201cAnd what is redeemed as holy<\/em>
\nneed not be sanctified again. Therefore, since there were four<\/em>
\nfirstborn sons sanctified by the redemption of the firstborn,<\/em>
\nthey need not be sanctified by the tithe of Jacob\u2019s sons.<\/em>
\nHence, Levi, who was not the firstborn of Leah; was given<\/em>
\nby Jacob of his nine remaining sons: Jacob gave more than<\/em>
\none ninth, he gave one tenth of his sons, more than fulfilling<\/em>
\nhis vow to \u201cgive a tenth of all.\u201d<\/em>
\n(Midrash Rabbab, 70:7-8, page 640)<\/em><\/p>\n\n\n\n

YESHUA UPHELD THE TITHE<\/strong><\/p>\n\n\n\n

Yeshua also upheld the principle of Tithing:<\/p>\n\n\n\n

Woe to you, scribes and P\u2019rushim; hypocrites\u2013who tithe mint, and rue, and cumin,<\/em> and have neglected those things which are weightiest in the Torah: judgment,<\/em> lovingkindness, and trust. Those things ought you to have done, neither to have<\/em> rejected these.<\/em>
\n(Matt. 23:23 HRV)<\/em><\/p>\n\n\n\n

When Yeshua says \u201cneither to have rejected these\u201d he is speaking in part of tithing even on produce of garden herbs.<\/p>\n\n\n\n

THE LABORER IS WORTHY OF HIS WAGE<\/strong><\/p>\n\n\n\n

But let us look to see what the Scriptures say about this very important matter. The prophet Malachi writes:<\/p>\n\n\n\n

1 Behold, I send My messenger, and he shall clear the way before \nMe; and the Adon, whom you seek, will suddenly come to His temple, and \nthe messenger of the covenant, whom you delight in, behold, he comes, \nsays YHWH Tzva\u2019ot.<\/em>
\n2 But who may abide the day of his coming? And who shall stand when \nhe appears? For he is like a refiner\u2019s fire, and like fullers\u2019 soap;<\/em>
\n3 And he shall sit as a refiner and purifier of silver; and he shall\n purify the sons of Levi, and purge them as gold and silver; and there \nshall be they that shall offer unto YHWH offerings in righteousness.<\/em>
\n4 Then shall the offering of Y\u2019hudah and Yerushalayim be pleasant unto YHWH, as in the days of old, and as in ancient years.<\/em>
\n5 And I will come near to you to judgment; and I will be a swift \nwitness against the sorcerers, and against the adulterers, and against \nfalse swearers; and against those that oppress the hireling in his \nwages, the widow, and the fatherless, and that turn aside the stranger \nfrom his right, and fear not Me, says YHWH Tzva\u2019ot.<\/em>
\n6 For I YHWH change not; and you, O sons of Ya\u2019akov, are not consumed.<\/em>
\n7 From the days of your fathers you have turned aside from My \nordinances, and have not kept them. Return unto Me, and I will return \nunto you, says YHWH Tzva\u2019ot. But you say: \u2018Wherein shall we return?\u2019<\/em>
\n8 Will a man rob Elohim? Yet you rob Me. But you say: \u2018Wherein have we robbed You?\u2019 In tithes and heave-offerings.<\/em>
\n9 You are cursed with the curse, yet you rob Me, even this whole nation.<\/em>
\n10 Bring you the whole tithe into the store-house, that there may be\n food in My house, and try Me now herewith, says YHWH Tzva\u2019ot, if I will\n not open you the windows of heaven, and pour you out a blessing, that \nthere shall be more than sufficiency.<\/em>
\n(Malchi 3:1-10)<\/em><\/p>\n\n\n\n

Now it is very clear that this is speaking of the last days judgment \n\u201cAnd I will come near to you to judgment; and I will be a swift witness\u201d\n (Mal. 3:5). In this context, YHWH calls the Body to return to keeping \nTorah, and the Body says \u201cWherein shall we return\u201d (3:7) in other words \n\u201cBut YHWH, we HAVE been keeping Torah.\u201d Then YHWH informs them to their \nsurprise that they have failed to keep his Torah because they have \nfailed to tithe, though they did not even realize that they were not \ntithing (3:8). The context here is clear, why would YHWH rebuke his last\n days people for not tithing, if there is not obligation to tithe in \nthese last days?<\/p>\n\n\n\n

We also get a reminder here. We do not GIVE the Tithe to YHWH, it was\n already His. He GIVES the 90% to us. When we do not tithe, we are not \nsimply choosing not to give, we are actually stealing from YHWH!<\/p>\n\n\n\n

Tithing is not restricted to the Mosaic covenant. Those who labor in \nthe Word and teach the community, are entitled to be supported by the \ntithes and offerings of the community. In these last days YHWH says to \nhis people \u201cReturn to my Torah\u201d. The people say \u201cBut we are Torah \nobservant.\u201d YHWH responds, \u201cThen why are you stealing from Me?\u201d. The \npeople say \u201cwhat do you mean, stealing from You?\u201d and YHWH says \u201cYou \nhave been stealing My tithe\u201d.<\/p>\n\n\n\n

These are people in the last days who think they are Torah Observant \nbecause they have convinced themselves that they do not need to tithe. \nThey are keeping the 612 commandments.<\/p>\n\n\n\n

But to the contrary, they are oppressing the laborer in His Word, denying him his wage, when the laborer is worthy of his wage.<\/p>\n\n\n\n

Now lets look at the phase \u201cagainst those that oppress the hireling in his wages\u201d (3:5).
\nWhat does this mean?<\/p>\n\n\n\n

Yeshua said:<\/p>\n\n\n\n

for nothing you have received,<\/em>
\nfor nothing you will give.<\/em>
\n(Mt. 10:8)<\/em><\/p>\n\n\n\n

Sadly for years this passage has been quoted out of context and \nmisused by many to \u201cprove\u201d that those in the ministry should not receive\n community support for our efforts.<\/p>\n\n\n\n

In fact the verse in question is, in context, saying exactly the opposite of what these people represent it as saying.<\/p>\n\n\n\n

Actually, Yeshua in the next few verses following this statement \ninstructs his talmidim to request and subsist on community support:<\/p>\n\n\n\n

Provide neither gold, nor silver, nor lesser coin in<\/em>
\nyour belts. Pack not for the journey, either two coats, or sandals, \nor a staff, for the laborer is worthy of his food. And into whatever \ncity or town you will enter, enquire who in it is honorable, and there \nabide until you go out from there.\u201d<\/em>
\n(Mt. 10:9-11)<\/em><\/p>\n\n\n\n

Some light on this text may be acquired by examining a statement by Josephus concerning the first century Essene
\nsect of Judaism:<\/p>\n\n\n\n

\u2026and if any of their sect come from other places,<\/em>
\nwhat they have lies open for them, just as if it were their own;<\/em>
\nand they go into such as they never knew before,<\/em>
\nas if they had been ever so long acquainted with them.<\/em>
\nFor which reason they carry nothing with them<\/em>
\nwhen they travel into remote parts,<\/em>
\nthough still they take their weapons with them, for fear of thieves. Accordingly there is, in every city where they live,<\/em>
\none appointed particularly to take care of strangers,<\/em>
\nand provide garments and other necessaries for them.<\/em>
\n(Josephus; Wars 2:8:4)<\/em><\/p>\n\n\n\n

Yeshua\u2019s talmidim had for the most part, come from an Essene back \nground. It would appear that they were therefore able to travel within \nEssene circles from town to town without having to carry additional \nsupplies. Yeshua felt that his twelve were entitled to be supported by \nthe community.<\/p>\n\n\n\n

Yeshua drives the point home saying \u201cthe laborer is worthy of his \nfood.\u201d A saying which Paul later cites to prove that \u201cthose who labor in\n the word and its teaching\u201d are worthy of \u201cdouble honor\u201d which in \ncontext seems to indicate that they have the right, like any other \nlaborer, to expect to be paid for their work in the ministry. In fact he\n even quoted this statement by Yeshua (Mt. 10:10) to support the point:<\/p>\n\n\n\n

Those elders who conduct themselves well<\/em>
\nshould be esteemed worthy of double honor,<\/em>
\nespecially those who labor in the word and<\/em>
\nin teaching, For the Scripture says that<\/em>
\n`you should not muzzle the ox, while threshing,\u2019 (Deut. 25:4)<\/em>
\nand `the laborer is worthy of his wage.\u201d (Mt. 10:10)<\/em>
\n(1Tim. 5:17-18)<\/em><\/p>\n\n\n\n

Paul also expands on this thought in 1Cor. 9:6-14:<\/p>\n\n\n\n

Also, I only, and Bar Nabba, have we not the power not to work?<\/em>
Who is this who labors in the service (ministry) by the expanse of his nefesh?<\/em> Or who is he who plants a vineyard and from its fruit does not eat?<\/em> Or who is he who tends the flock and from the milk of his flock does not eat?<\/em> Do I say these [things] as a son of man?<\/em>
Behold, the Torah also said these [things]. For it is written in the Torah of Moshe,<\/em> `You shall not muzzle the ox that threshes.\u2019 (Deut. 25:4)<\/em> It is a concern to Eloah about oxen? But, it is known that because of us he<\/em> said [it] and because of us it was written, because it is a need <\/em>(that) the plowman plow unto hope and he who threshes, unto the hope of the harvest. If we have sown spiritual [things] among you, is it a great (thing) if we reap [things] of the flesh from you? \u2026 those who labor (in) the Beit Kodesh [the Temple] are sustained from the Beit Kodesh and those who labor for the alter have a portion with the alter?
So also, our Adon commanded that those who are proclaiming his goodnews should live from his goodnews.\u201d<\/em>
(1Cor. 9:6-14)<\/em><\/p>\n\n\n\n

Certainly the context of Yeshua\u2019s statement \u201cfor nothing you have \nreceived, for nothing you will give.\u201d (Mt. 10:8) was that of a society \nin which all things were held in common and each person\u2019s needs were \ntaken care of by that community (Mt. 10:9-11 and Acts 2:44 & 4:32) \nbut we do not live in such a society, and so citing Mt. 10:8 to those in\n the ministry today, is akin to asking us to make bricks without straw.<\/p>\n\n\n\n

To the contrary Paul quotes the verse shortly afterward (10:10) to \nreach a principle by which those who are proclaiming his goodnews should\n be supported for doing so, just as those who labor in the Temple and \nfor the alter are supported for doing so. In other words, Paul draws a \nmidrash from the fact that Levites and Priests received tithes and \nofferings to teach a principle that \u201cthose who labor in the word and \nteach\u201d should be supported with tithes and offerings.<\/p>\n\n\n\n

RABBINIC JUDAISM AND TITHING<\/strong><\/p>\n\n\n\n

Some have spread a false teaching that Rabbinic Judaism today does \nnot teach tithing on one\u2019s income (for whatever reason), and that the \nmodern practice of tithing on one\u2019s income is merely a Christian \ninvention. Actually the Orthodox Jewish position is in favor of tithing \non one\u2019s earnings to this very day.<\/p>\n\n\n\n

We read in the Midrash Sifre to Deuteronomy, and also in the Tosefta that \u201c\u2026tithing ones earnings<\/em>\u201d is \u201c\u2026considered an obligation imposed by the Mosaic Law<\/em>\u201d (t.Taan. 9a and Sifre Deut. xiv 22).<\/p>\n\n\n\n

This is why Blu Greenburg writes:<\/p>\n\n\n\n

\u201c\u2026to contribute one tenth, a tithe, to charities\u2026<\/em>
\nis a mitzvah [commandment], an act of gratitude,<\/em>
\nand a good habit that one should be taught at an early age.\u201d<\/em>
\n(How To Run a Traditional Jewish Household<\/strong> by Blu Greenberg p. 280)<\/em><\/p>\n\n\n\n

(Of course Rabbinic Jews tithe to charities today because the Temple \nno longer stands, and they do not have Paul\u2019s halachah which teaches us \nthat \u201cthose who labor in the word\u201d are equally worthy to receive YHWH\u2019s \nTithe.<\/p>\n\n\n\n

POURING OUT A BLESSING<\/strong><\/p>\n\n\n\n

\u201cBring you the whole tithe into the store-house, that there may \nbe food in My house, and try Me now herewith, says YHWH Tzva\u2019ot, if I \nwill not open you the windows of heaven, and pour you out a blessing, \nthat there shall be more than sufficiency.\u201d<\/em>
\n(Mal. 3:10)<\/em><\/p>\n\n\n\n

Nazarenes need to get serious. Nazarenes need to ask themselves if \nthe cost of the covenant is more than they are willing to pay. Others \nhave paid with their lives, just read 2nd and 4th Maccabees. They were \ntortured and killed..<\/p>\n\n\n\n

Yeshua said:<\/p>\n\n\n\n

Again, the Kingdom of Heaven is comparable to a man that is a merchant, seeking<\/em>
\ngood pearls: Who, when he had found one precious pearl, went and sold all that he had and bought it.<\/em>
\n(Matt. 13:45-46)<\/em><\/p>\n\n\n\n

Is the cost of the covenant to high for you?<\/p>\n\n\n\n

Nazarenes need to be as serious about tithing as about the Sabbath and eating kosher.<\/p>\n\n\n\n

Bring you the whole tithe into the store-house,<\/em>
\nthat there may be food in YHWH\u2019s house.<\/em>
\n(Mal. 3:10).<\/em>
\n
\nIn a generous spirit pay homage to YHWH,<\/em>
\nSpare not freewill gifts.<\/em>
\nWith each contribution show a cheerful countenance,<\/em>
\nand pay your tithes in a spirit of joy.<\/em>
\n(Sira 35:8-9 HRV)<\/em><\/p>\n","protected":false},"excerpt":{"rendered":"

The Tithe of YHWHBy James Scott Trimm So you are excited about Torah. So you are ready to say \u201cwe will hear and do\u201d. Not so fast\u2026 there is a disclosure to be made first. In Rabbinic Judaism Gentiles seeking conversion are discouraged. Gentiles seeking conversion are turned away three times. 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