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Jon Miller
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So my freind and I were having this discussion. He thought that the Tithe (10%) was just for the levites, and as such is no longer applicable. I think that it should be given to the church. What do you think? Biblical quotes prefered.
(I go to church a few times per year, he does similiarly)
(I haven't tithed regularly in years, although I feel I should)
Jon miller
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Jon Miller
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I forgot to post a summary of my reason. I think that it since all belongs to God, that 10% should be returned to him (since He asked for it).
JM
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lord of the mark
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FUKCOV - Former United Kingdom Colony of Virginia
Dec 2000
time: 00:37
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Question
According to my friend, one should tithe 30% of his/her income. I don't believe this is correct. What does the Bible say about tithe?
Answer
Back from the time that Abraham welcomed the strangers into his tent (Genesis chapter 18), charity has been a foundation of Jewish life. The Torah commands us to give 10 percent of our earnings to people in need, based on Leviticus 25:35 and Deut. 15:7-8. This is called Ma'aser, literally "one tenth" (hence the English word "tithe"). This is colloquially called tzedakah (charity), which Maimonides lists charity as one of the 613 mitzvahs.
Ten percent of a person's wages after taxes should be set aside for tzedakah. Business expenses and Jewish education costs may be deducted from the 10 percent. (Some people deduct only two-thirds of a boy's Torah education cost.)
For those who want to do extra, the Torah allows you to give 20 percent. Above that amount is unrealistic. If you give too much, you'll come to neglect other aspects of your life.
To learn more, read "Ma'aser Kesafim - Giving a Tenth to Charity" edited by Cyril Domb (Feldheim), and "Permission to Receive," by Lawrence Kellemen (Targum Press). See also: "Code of Jewish Law" Y.D. 249:2; "Igrot Moshe"(R' M. Feinstein) Y.D. II, 112; "Orchat Rabeinu (R' Y. Kanievsky) I, 302.
With blessings from Jerusalem,
Rabbi Shraga Simmons
Aish.com
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lord of the mark
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FUKCOV - Former United Kingdom Colony of Virginia
Dec 2000
time: 00:37
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Positive Commandment 130
Tithes for the Poor
Deuteronomy 14:28 "At the end of three years, you shall bring forth all the tithes of your produce"
(This Mitzvah only apply in Eretz Yisrael.)
All farming in Eretz Yisrael revolves around a seven year Shemitah cycle (See Positive Mitzvah 134).
The second tithe (Mitzvah 128) is given in the first, second, fourth, and fifth years of the cycle.
In the third and sixth years, a different tithe is given.
We are commanded to set aside this tithe for poor and needy people.
Positive Commandment 195
Giving Tzedakah
Deuteronomy 15:8 "But you shall open your hand wide"
Did you know that there is no exact English translation for the word Tzedakah.
Usually the term charity is used.
But charity implies that we are being kind, doing someone a favor.
The Hebrew word Tzedakah comes from the root Tzedek- "justice" and "righteous."
We are commanded to give generously.
We are not merely being kind - rather we are fulfilling a just act.
All that we own is a result of the generosity of HaShem! Therefore, it is only right and proper to support others less fortunate than we are.
Even a poor person is obligated to give Tzedakah. He, too, must give to other poor people, even if only a small amount.
Negative Commandment 232
It is forbidden to ignore a needy person
Deuteronomy 15:7 "Do not harden your heart nor shut your hand from your poor brother"
HaShem wants us to share what we have and give Tzedakah generously.
The Torah cautions us not to ignore a needy person.
We should try our best to help such a person and give him any thing he needs.
Tzedakah does not only mean giving money.
It may mean making friends with a new or lonely boy or girl in school or in our neighborhood.
We can give "Tzedakah" by inviting a friend over for Shabbat to see and enjoy a proper Shabbat table which he may not have at home.
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lord of the mark
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FUKCOV - Former United Kingdom Colony of Virginia
Dec 2000
time: 00:37
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WITH OPEN HANDS
by Rabbi Norman Schloss
Torah from Dixie Staff Writer
In this week's Torah portion we find the source for the mitzvah of tzedakah, giving charity. The Torah uses the double language of "Pato'ach tiftach - you shall surely open your hand" (Deuteronomy 15:8) to underline and stress the vital importance of this mitzvah.
In this week's Torah portion we find the source for the mitzvah of tzedakah, giving charity. The Torah uses the double language of "Pato'ach tiftach - you shall surely open your hand" (Deuteronomy 15:8) to underline and stress the vital importance of this mitzvah. In his listing of mitzvot, the Chofetz Chaim posits that the mitzvah of tzedakah is the mitzvah over all others that is Jewish in origin. This mitzvah traces itself back to Abraham. In fact, says the Chofetz Chaim, a Jewish person who is miserly and does not give charity is to be suspect as to his lineage. He goes on to explain that we are the conduits of Hashem in helping our fellow Jew, for if we do not help him then to whom else can he turn?
Much more has been said about the mitzvah of tzedakah then this article can give justice to, however there are some fundamental aspects of giving tzedakah that we may not realize. Being aware of these ideas will certainly help us to better appreciate our role as Hashem's messengers.
Is it really "our" money? We work hard. We have families to support. We want the best for our children. Jewish education, keeping kosher are all expensive. All very true, but as the sages tell us: "Give Him from His own, for you and your possessions are really His" (Ethics of Our Fathers 3:8). Surely, Hashem could have made it so that everyone would have enough for his needs. He gave us the mitzvah of tzedakah so that we would be sensitive towards others. In this way, by caring for the poor we become better people ourselves. We are enriched by the riches that we share.
Attitude, Attitude, Attitude - When giving tzedakah one must try to give according to the needs of the poor person. For example, let us suppose that a person were to stop you in the street and ask for a cup of coffee. You want to be magnanimous so you give him a $20 bill. However, the store will not change such a large bill for such a small purchase and now the poor person has the extra burden of cashing the $20. You thought you were doing him a favor, while in reality you were really bolstering your ego and you were not sensitive to his needs. Similarly, try and feel for the person. A smaller donation but commiserating with the plight of the poor person and what he might be going through, can do more than a larger donation given callously.
It's not just the money - Whenever we think of tzedakah we envision reaching into our pockets and giving money. The sages tell us, however, that there are two ways to give tzedakah - through money and by your person. If you see someone who is down or depressed, your simple smile or encouraging words are also a form of tzedakah. A person should greet others with a happy and joyful countenance. This type of tzedakah is probably the easiest to perform, costs the least, and is probably the most overlooked.
This week's Torah portion has another doubling of words with regard to tzedakah: "Aser te'aser - You shall surely tithe" (ibid. 14:22). In a play on words, the sages read the verse as "Aser sh'te'asher - Tithe so that you may become wealthy." A person does not become poor from giving too much tzedakah, for the giving of tzedakah only enriches.
The story is told about the man from a small town in Europe who wished to send a package to his brother in America. He travels by horse to the big city and deposits the package at the post office. The postal clerk weighs the package and informs the man that the package is too heavy. "Oy," groans the man, "I'll take it back to my village, remove some of the items to make it lighter, and I'll be back next week." "No need," responds the postal clerk, "we'll just put more stamps on the package." The man shakes his head, "Silly postal clerk, more stamps will only make the package weigh even more."
The man did not realize that the extra burden of stamps is what makes the postal system work. So too, the extra burden of giving tzedakah is what makes everything that we do work.
This Shabbat is Rosh Chodesh Elul. We pray that Hashem should hear our pleas and grant us a year of health, prosperity, and goodness. Let us set the example and open up ourselves to hear the pleas of our fellow Jews and help them with our money, as well as with our attitudes and smiles.
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lord of the mark
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FUKCOV - Former United Kingdom Colony of Virginia
Dec 2000
time: 00:37
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Tzedakah: Charity
Level: Intermediate
Once in a comedy message board, we were listing oxymorons like "jumbo shrimp," "military intelligence" and "athletic scholarship." Somebody posted "Jewish charity" on the list. Normally, I have a pretty good sense of humor when it comes to jokes about cheap Jews, but that one bothered me, because charity is a fundamental part of the Jewish way of life.
Traditional Jews give at least ten percent of their income to charity. Traditional Jewish homes commonly have a pushke, a box for collecting coins for the poor, and coins are routinely placed in the box. Jewish youths are continually going from door to door collecting for various worthy causes. In many ways, charitable donation has taken the place of animal sacrifice in Jewish life: giving to charity is an almost instinctive Jewish response to express thanks to G-d, to ask forgiveness from G-d, or to request a favor from G-d. According to Jewish tradition, the spiritual benefit of giving to the poor is so great that a beggar actually does the giver a favor by giving a person the opportunity to perform tzedakah.
The Meaning of "Tzedakah"
"Tzedakah" is the Hebrew word for the acts that we call "charity" in English: giving aid, assistance and money to the poor and needy or to other worthy causes. However, the nature of tzedakah is very different from the idea of charity. The word "charity" suggests benevolence and generosity, a magnanimous act by the wealthy and powerful for the benefit of the poor and needy. The word "tzedakah" is derived from the Hebrew root Tzade-Dalet-Qof, meaning righteousness, justice or fairness. In Judaism, giving to the poor is not viewed as a generous, magnanimous act; it is simply an act of justice and righteousness, the performance of a duty, giving the poor their due.
The Obligation of Tzedakah
Giving to the poor is an obligation in Judaism, a duty that cannot be forsaken even by those who are themselves in need. Some sages have said that tzedakah is the highest of all commandments, equal to all of them combined, and that a person who does not perform tzedakah is equivalent to an idol worshipper. Tzedakah is one of the three acts that gain us forgiveness from our sins. The High Holiday liturgy states that G-d has inscribed a judgment against all who have sinned, but teshuvah (repentance), tefilah (prayer) and tzedakah can reverse the decree. See Days of Awe.
According to Jewish law, we are required to give one-tenth of our income to the poor. This is generally interpreted as one-tenth of our net income after payment of taxes. Those who are dependent on public assistance or living on the edge of subsistence may give less; no person should give so much that he would become a public burden.
The obligation to perform tzedakah can be fulfilled by giving money to the poor, to health care institutions, to synagogues or to educational institutions. It can also be fulfilled by supporting your children beyond the age when you are legally required to, or supporting your parents in their old age. The obligation includes giving to both Jews and gentiles; contrary to popular belief, Jews do not just "take care of our own."
Judaism acknowledges that many people who ask for charity have no genuine need. In fact, the Talmud suggests that this is a good thing: if all people who asked for charity were in genuine need, we would be subject to punishment (from G-d) for refusing anyone who asked. The existence of frauds diminishes our liability for failing to give to all who ask, because we have some legitimate basis for doubting the beggar's sincerity. It is permissible to investigate the legitimacy of a charity before donating to it.
We have an obligation to avoid becoming in need of tzedakah. A person should take any work that is available, even if he thinks it is beneath his dignity, to avoid becoming a public charge.
However, if a person is truly in need and has no way to obtain money on his own he should not feel embarrassed to accept tzedakah. No person should feel too proud to take money from others. In fact, it is considered a transgression to refuse tzedakah. One source says that to make yourself suffer by refusing to accept tzedakah is equivalent to shedding your own blood.
Levels of Tzedakah
Certain kinds of tzedakah are considered more meritorious than others. The Talmud describes these different levels of tzedakah, and Rambam organized them into a list. The levels of charity, from the least meritorious to the most meritorious, are:
Giving begrudgingly
Giving less that you should, but giving it cheerfully.
Giving after being asked
Giving before being asked
Giving when you do not know the recipient's identity, but the recipient knows your identity
Giving when you know the recipient's identity, but the recipient doesn't know your identity
Giving when neither party knows the other's identity
Enabling the recipient to become self-reliant
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Jon Miller
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yeah
both me and my freind beleive in offerings
which we both agree is your personal choice
that would be the up to 20% beyond th 10% of tithes
JM
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29-07-2005 19:21
As is, using it yourself for the benefit of others. Giving is a way of reaching out to your fellow human...of re-affirming your humanity. 
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