QUESTIONS AND COMMENTARY ON SHABBAT SHAVUOT

1. At the end of every third year you shall bring out the tithe of your produce of that year and store it up within your gates. And the Levite, because he has neither portion nor inheritance with you, and the stranger and the fatherless and the widow who are within your gates, may come and eat and be satisfied, that the LORD your God may bless you in all the work of your hand which you do. (Deuteronomy 14:28-29)

What are the three general categories of ma'asarot (tithes) found in the Torah? What is the connection between tithing and Shavuot? 

Jason

There are three general categories of tithes found in the Torah.  The first tithe belongs to the Levites for they have "no portion of inheritance" in the land of Israel (Numbers 18:24). The second tithe was to be brought to Jerusalem at the end of the agricultural year and was to be eaten by its owner there (Deuteronomy 14:22). The third tithe, also known as the poor man's tithe, was meant to be given to the needy and impoverished.

It is fitting that we read about the tithing on Shavuot for several reasons. First, Shavuot in the Torah is an agricultural holiday on which the first fruits of the wheat harvest were offered to God. This is symbolized by the lechem mishnei, two loaves of wheat bread that were offered in the Temple. This first fruits offering, however, was dependant upon God's provision of rain, favorable weather conditions, and protection from things such as insects and natural disasters. In the same way that God provided for Israel, it was only fitting that they be reminded to freely provide for those in need, in the same way that God provided for them. On Shavuot, as we feast with family and friends, celebrating the gift of God's Torah, we remember that "every good gift comes from above" and our responsibility to share that gift with others. 

Secondly, tithing is a tangible proof that we love God and believe the Torah to be true. After receiving the Torah, our ancestors responded by saying, "All that the LORD has said, we will do, and understand" (Exodus 24:7). Commenting on the deeper meaning of Israel's response the Midrash says, 

Rabbi Simai expounded: "When the People of Israel preceded ‘We will understand' by ‘We will do,' a Heavenly Voice was heard, saying, ‘Who revealed to my children this secret, which only the angels until now knew? as it is written (Psalms 103), ‘Praise the Lord, his Angels, Mighty in Strength, who Obey his Will, then understand God's Word' - first obey, and afterwards, understand.'

Israel's response demonstrated their wholehearted faith in the Torah for they were willing to obey even those mitzvot that they could not logically understand. 

Tithing is one of many mitzvot that does not seem logical and even goes against our natural inclinations and desires. It seems illogical to freely give a way a minimum of a tenth of all we earn when there are bills to pay, retirement to save for, and so many toys to buy. But those who understand the Torah deeply know that the only way to get more is to give more to God and others in need. Like our ancestors, who cried out Na‘ashe venishma, we demonstrate our faith and commitment to Torah and love for God when we cheerfully tithe at least a tenth of all the income we receive.

Thirdly, it is appropriate to read and study about tithing on Shavuot because it helps to foster love and unity among the Jewish people. Commenting on Exodus 19:1, "And Israel camped there (i.e. before Sinai)," Rashi writes, "they were like one man with one heart." What was the basis of this unity? According to Saadyah Gaon it was and is the Torah that unifies the Jewish people. One way the Torah does this is through the mitzva of the ma'aser.  As Rambam notes,

The second tithe was to be spent on food in Jerusalem; in this way the owner was compelled to give part of it away as charity. As we was not able to use it otherwise then by way of eating and drinking, he must have easily been induced to give it away gradually. This rule brought multitudes together in one place, and strengthened the bond of love and brotherhood among the children of men.

Moreh Nebukim III,39

Both before and increasingly after the Brit Chadasha was inaugurated on Shavuot, Yeshua's emissaries lived and worshipped in "one accord" (Acts 1:14, 2:1, 2:46, 5:12). One tangible proof and reason for this unity was there high commitment to tsedaka:

Nor was there anyone among them who lacked; for all who were possessors of lands or houses sold them, and brought the proceeds of the things that were sold, and laid them at the apostles' feet; and they distributed to each as anyone had need.

Acts 4:34-35

By tithing we demonstrate our love for God, Torah, and the Jewish people and, in the process, help to unite to Jewish people in preparation for our final redemption.

2. What are the three pilgrimage festivals? What community activity is done on these festivals? What special service do the kohanim (priests) perform during the festivals?

Joshua Brumbach

The Torah commands that there are three festivals during the year, known as the shalosh regalim, in which one was obligated to make pilgrimage to Jerusalem (Exodus 23:14-17, 34:23, et al). These festivals, in which one was not to come before God empty handed (without an offering), are Pesach, Shavuot, and Sukkot. These festivals are described by God as mo‘edim, appointed times that God purposely set aside in order to meet with the people. 

People looked forward to these regalim with great anticipation, and much preparation went into the journey up to Jerusalem. Going up into the Temple in Biblical times was an overwhelming experience. The Temple glowed with activity. The sights, smells, and sounds permeated one's senses, and each experience could never be forgotten. Worshipers were surrounded by Jews from all over the Near East, coming to encounter God and receive a blessing to take back with them. This trek up to Jerusalem, and offering up on the altar their offerings and sacrifices, brought the Jewish people closer to God, and closer to each other.

After having counted fifty days, seven full weeks, our ancestors must have been filled with great anticipation for the arrival of Shavuot, and the excitement of making the pilgrimage up to the Temple Mount. The highlight of each of these three pilgrimage festivals, including Shavuot, was culminated in what can be found in this week's parasha (Torah portion). 

Numbers 6:22-27 describes how the kohanim were to bless the Jewish people, instructing the exact words the cohanim were to pronounce. Experiencing this in Biblical times would have been inspiring.  Even to this very day, the kohanim still perform this same blessing in much of the same fashion as it was done thousands of years ago. Sitting in synagogue even now, I cannot help but be whisked away to the time of the Holy Temple in Jerusalem, when the kohanim came forward in front of all the people, draped themselves with their tallitot , and uttered the ancient words:

Yiverechekha HaShem veyishmarekha.

May God bless you and watch over you.

Ya'er HaShem panav elekha, vichunekha.

May God's face shine towards you, and be gracious to you.

Yisa HaShem panav elekha veyasem lekha shalom.

May God life up his face to you and place on you his peace.

As we encounter God this Shavuot weekend, let us carry the experience of our tradition and of our ancestors with us. As we relive the giving of the Torah, and experience again the outpouring of the Ruach HaKodesh as the early believers did, let us  not walk away without seeing the face of HaShem.  Chag Sameach!