Tithes - Maaser

Found 8 Search results

1. Why Didn't God Accept Kain's Sacrifice?

   Dr. Adina Sternberg

   תאריך פרסום: תשע"ה | | Hour and 2 minutes

   Cain is known for committing the first murder, but before his crime, the Torah makes it look like he also brought the first sacrifice. What was wrong with his korban? Why did God accept the offering of his brother Hevel, but not that of Cain?  Why doesn't Cain get credit at least for ingenuity?  We will attempt to answer these questions through a close reading of the Hebrew text and an analysis of the theological meanings of the different gifts one might give to God.

   This shiur delves into ideas about what korbanot are, the good and bad aspects of being a shepherd or working the land, and the meaning of ma’aser (tithing) as representing a partnership. In light of the above, the text is re-examined, assumptions are rejected, and penetrating insights emerge about Cain, Hevel, and the mindset behind Cain and Hevel in their acts of offering to God.

    

2. The Bitter Irony of Yosef's Economic Policy

   Rabbi David Silverberg

3. The Oath

   Rabbi Tzvi Sinensky

   Nechemia chapter 10, perhaps the climax of the nation’s renewed commitment to Torah, summarizes the binding oath accepted by the community.

   In many instances, the oath seems to supersede the obligations that are set forth explicitly in the Torah. The commentators struggle with a fundamental question: to what extent was the oath a renewed commitment to the ancient laws of the Torah, albeit with some novel interpretations, and to what extent are these new, proto-Rabbinic laws? As we have seen, it is most likely that our chapter presents a mix of the two views. On any view, our chapter – and, indeed, the entire period of Shivat Tzion – exemplifies a careful balance between commitment to tradition and an understanding that specific commandments require additional emphasis or even innovation at particular moments in history.

4. The End of Nehemya

   Rabbi Tzvi Sinensky

   Chapter 11 reports that a tenth of the Jewish population of Judea was selected by lottery to live in Jerusalem, with an eye toward ensuring the city’s ongoing security. The Jerusalem lottery was a random, rather than Divine, mechanism for determining who was to live in the holy city, consistent with the tenor of desacralization running throughout the period of Shivat Tzion.

   The celebratory dedication of Jerusalem’s walls closely resembles the celebration in the third chapter of Ezra. Buried among the many similarities, however, is a basic difference. In Nehemya, the joy is unmitigated. In Ezra it is muted by the sobbing of those who had witnessed the First Temple’s grandeur. Thus, Nehemya is to be viewed as having brought Ezra’s work to a point of greater completion.

   Nehemya’s final chapter neatly summarizes many of his major concerns throughout his tenure in Judea, and it brings his story full circle. The differences between the events of Nehemya chapter 1 and chapter 13 neatly capture the enormity of the governor’s achievements. At the book’s opening, there is an existential crisis. The walls of Jerusalem are burnt to the ground, and the community’s survival is far from assured. By the end, the wall has been completed and the community’s safety secured. Nehemya has turned his attention to matters of ethics, the Temple, and religious practice. However, for all his accomplishments and efforts, Nehemya concludes his sefer with his work incomplete. The battle for the hearts and minds of the people was destined to continue in Sefer Malakhi, a work written some years following Ezra and Nehemya’s careers.

5. Malakhi’s Grand Conclusion

   Rabbi Tzvi Sinensky

   By addressing the immediate concern of the mediocre Temple service while nostalgically hearkening back to a golden age, Malakhi hews to his mandate of remaining anchored in his own times while summing up all of Nevi’im.

   Malakhi mirrors Tzefania, but his subject differs. For Malakhi idolatry is no longer a burning issue. The point of emphasis therefore shifts from pagan worship to an exclusive focus on ethics and morality. By building off the language of his predecessors yet addressing contemporary concerns, all the while prophesying about the Messianic period, Malakhi continues to stay true to his multiple mandates.

   As an antidote to the shortcomings of Eliyahu’s overly zealous leadership, at the End of Days he will enact an historic reconciliation among family members and between God and His people.

   The culmination of Sefer Malakhi and Nevi’im offers an inspiring message that is at once relevant to its time and simultaneously universal: The reunification of family is a signal of redemption. That family includes both the Jewish people and God Himself. This comforting message must have proven powerfully uplifting for the beleaguered Shivat Tzion community. Like Zekharia, Malakhi reminds the people that redemption would ultimately arrive, and that modest steps toward repentance and building families were steps toward that deliverance.

6. Look down from Your Holy Abode – From the Heavens?

   Rabbanit Dr. Michal Tikochinsky

7. Alshikh on Tithes, Wealth, and Spiritual Distance

   Rabbi David Silverberg

8. Set Aside a Tenth

   Rabbanit Dr. Michal Tikochinsky