|
|
|
|
Maaser Sheni
|
| |
|
| |
The Maaser Sheni, meaning Second Tithe in Hebrew, is a tithing practice in Orthodox Judaism with roots in the Hebrew Bible. In the days of the Temple in Jerusalem, it involved the setting aside of one tenth of specific agricultural produce from the first, second, fourth, and fifth, years of each seven year cycle, for the purpose of taking it to the temple in Jerusalem, and consuming it there.
tithe is discussed in Deuteronomy 14:22-29, 26:12, and 28:14 in the Hebrew Bible, along with a different tithe - the Maaser Ani - which is performed in the third and sixth years of the seven year cycle; the remaining seventh year is described as the Shmita, the Sabbatical Year.
As described, the tithe should be of grain, wine, and olive oil, but 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.
Discussion
Ask a question about 'Maaser Sheni' Start a new discussion about 'Maaser Sheni' Answer questions from other users |
Encyclopedia
The Maaser Sheni, meaning Second Tithe in Hebrew, is a tithing practice in Orthodox Judaism with roots in the Hebrew Bible. In the days of the Temple in Jerusalem, it involved the setting aside of one tenth of specific agricultural produce from the first, second, fourth, and fifth, years of each seven year cycle, for the purpose of taking it to the temple in Jerusalem, and consuming it there.
In the Hebrew Bible
The tithe is discussed in Deuteronomy 14:22-29, 26:12, and 28:14 in the Hebrew Bible, along with a different tithe - the Maaser Ani - which is performed in the third and sixth years of the seven year cycle; the remaining seventh year is described as the Shmita, the Sabbatical Year.
As described, the tithe should be of grain, wine, and olive oil, but 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. (See Deuteronomy 14:26)
The prophet Malachi connected the observance of tithing obligations with blessings from God:
- Bring the whole tithe into the store-house, that there may be food in My house, and test Me now with this, says the of Hosts, if I will not open for you the windows of heaven, and pour out for you a blessing, that there shall be more than sufficiency. Malachi 3:10
In the Mishna and Talmud
The Mishnah, in Tractate Rosh Hashanah, describes four new years for various purposes. The new year for tithes for general crops is the first of Tishrei (the holiday of Rosh Hashanah), for animal tithes the first of Elul, and for the produce of trees the fifteenth of shvat (the holiday of Tu B'shvat). The Talmud and later commentaries reflect a substantial amount of debate about the start and end of the tithing year for various types of crops in various situations.
The Classic Practice of Ma'aser Sheni
Maaser Sheni is a distinct tithing obligation of 10% of the produce after terumah and maaser rishon were separated. If any of these tithes were not separated, the produce was known as tevel and forbidden for consumption. The owner of the produce was required to separate maaser, of any kind, after the particular kind of produce was finished in its common preparation for ingathering. Unlike maaser rishon, maaser sheni was only separated on the first, second, fourth and fifth years of the Shemittah cycle. Maaser ani was separated on the third and sixth years. The produce was required to maintained in a state of purity and eaten in a state of purity in the holy city of Jerusalem, at any time of the year. If the owner did not desire, or was unable to, bring the produce to Jerusalem, he was entitled to redeem the produce on a coin of equal value, in addition to adding a fifth to the value. The ability to redeem produce on money results in money which is mikudash (sacred, as earmarked for Temple purposes), while the produce became desanctified and available for any use. The money could only be used for limited categories of use in keeping with its sacred status. Improper spending of the money was forbidden.
Since the Torah enjoined the owner of the produce to share maaser sheni with the poor, needy and disenfranchised, a large portion was shared as a from of charity.
In contemporary Orthodox Judaism
Orthodox Judaism still regards tithe obligations as in effect on produce grown in the Land of Israel, although the obligations have been somewhat modified since the days of the Hebrew Bible and Talmud and proceeds from the tithes are no longer given to a Kohen or Levite or taken to Jerusalem. Current practice is for the owner the produce to set aside Terumah, then designate Maaser Rishon, then separate Terumat Maaser, and then, on the first, second, fourth and fifth years of the Shemittah cycle, redeem Maaser Sheni on a coin of minimal value capable of purchasing food, which need not be equal in value to the amount set aside. The coin, and a total of a little over 1% of the produce which cannot be redeemed is set aside or discarded in a way intended to prevent its future use and in a manner consistent with the sanctity of the separated portions. The reason for discarding in such a manner is that the set-aside produce is still considered mikudash or sacred. While dedicated offerings cannot actually be offered in their traditional form in the absence of the Temple, because one must consume Terumah and Maaser Sheni in a state of purity, they also cannot be used for mundane purposes. However, the mundane use of Maaser Sheni was not considered me'ilah (unauthorized or inappropriate use of Temple property/hekdesh).
Every three years, on the mincha (afternoon service) of the last day of Pesach (Passover), they would say the Vidui Maaser (a confession of tithing proscribed specifically in the Torah). The reason this is done at the end of the festival, at the last prayer is because until that time, people were still eating their Maaser Sheni.
Critical perspectives
In Classical Rabbinical Literature, according to which the entire Torah was principally written by a single author (Moses), the Maaser Sheni, and Maaser Ani were contrasted with the Maaser Rishon as entirely different tithes from each other, and for this reason gave the tithes the distinct names they possess. However, according to the speculation of some textual scholars, the latter tithe, which is mentioned in the Priestly Code, and constitutes an annual tithe given over to the Levites, additionally tithing Cattle and Wine, is a conflicting version of the same single tithe as the tithe formed by the Maaser Ani and Maaser Sheni taken together; the Maaser Ani and Maaser Sheni together being the deuteronomist's version and the Maaser Rishon being the version of the priestly source; despite the fact that those tithes appear in both Leviticus and Deuteronomy. There is no significant textual evidence that the tithes come from different sources and the theory ignores the role of termuah and terumat maaser, which were separated for the priests. In both alleged "versions" it is required that a portion be given to the Leviim because they had no inhertiance of land, unlike the other tribes, and were considered to be more likely to be supported by others' property.
-
- 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, and that here it reflects the earlier situation.. Some scholars speculate that Maaser Sheni developed as a tribute to the king; 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 in a passage which textual scholars believe belongs to the monarchial source, and predates both the Priestly Code and the Deuteronomic Code. This is in contrast to the plain reading of the text which was a warning by Samuel to the Children of Israel about the abuses of power that a king may impose. There is no example of an Israelite king actually imposing such a 10% tax. Further, ma'aser sheni was retained for consumption by the farmer who produced the crop or redeemed by said farmer for money to be used by him and his family. Some scholars speculate 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. . Once again, this is unlikely as the Levites who received ma'aser rishon were not priests (called "kohanim"). The kohanim received termuah and terumat ma'aser from the Leviim, not ma'aser rishon, as would be thought if they had written the Torah to enhance their own agenda. Moreover, this has nothing to do with ma'aser sheni, which, once again, was retained by the farmer who was liable to separate the tithe.
See also
External links
|
| |
|
|
