{"id":12057,"date":"2026-07-07T00:08:51","date_gmt":"2026-07-06T21:08:51","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=12057"},"modified":"2026-08-03T16:51:35","modified_gmt":"2026-08-03T13:51:35","slug":"17-07-08","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/17-07-08\/","title":{"rendered":"08. Ma\u2019aser Rishon"},"content":{"rendered":"

The Torah\u2019s mitzva is to give ma\u2019aser rishon<\/em> to a levi, not to a kohen. Although kohanim are also members of the tribe of Levi, and when kohanim own tevel<\/em> produce they may keep the ma\u2019aser rishon<\/em> after separating it, and then separate terumat ma\u2019aser<\/em> from it for themselves, nevertheless, when a Yisrael owns produce, he must give ma\u2019aser rishon<\/em> specifically to a levi. This follows R. Akiva in Yevamot<\/em> 86a\u2013b, Yerushalmi<\/em>, Ma\u2019aser Sheni<\/em> 5:3, and MT, Laws of Ma\u2019aser 1:1.<\/p>\n

At the beginning of the Second Temple period, Ezra called upon the levi\u2019im to ascend to Eretz Yisrael, though only a few did so. They numbered less than one-tenth of the kohanim and less than one percent of all those who ascended. Ezra therefore instituted a penalty against the levi\u2019im: people would no longer be required to give them the entire ma\u2019aser rishon<\/em>, which amounts to about nine percent of the total produce. After all, ma\u2019aser rishon<\/em> is given to the levi\u2019im to support them in their service, as it says: \u201cTo the descendants of Levi, I hereby give every tithe in Israel as an inheritance, in exchange for their service that they perform\u201d (Bamidbar 18:21), not in order to make them wealthy. It was therefore established that the ma\u2019aser<\/em> could also be given to kohanim, or directed to other purposes as the beit din<\/em> saw fit. The beit din<\/em> had authority to institute this penalty because ma\u2019aser rishon<\/em> is monetary property and has no sanctity. The beit din<\/em> could therefore expropriate it from the levi\u2019im and direct it wherever it saw fit.<\/p>\n

The Yerushalmi (Ma\u2019aser Sheni<\/em> 5:5) explains that, at first, they ordained that the ma\u2019aser<\/em> be brought to the Temple treasury. One-third was given to the kohanim and levi\u2019im in Jerusalem, one-third was kept in the treasury for communal needs in Jerusalem, and one-third was distributed to the poor and to Torah scholars in Jerusalem. It appears that as Jewish life spread throughout the Land, people once again distributed ma\u2019aser rishon<\/em> locally. However, because of Ezra\u2019s penalty, they no longer gave it only to levi\u2019im; they also gave it to kohanim (Yevamot<\/em> 86b, based on Tosafot, Rosh, and others).<\/p>\n

Some authorities maintain that Ezra\u2019s penalty was annulled after the destruction of the Second Temple. Since then, ma\u2019aser rishon<\/em> must again be given specifically to levi\u2019im, and this is the proper practice (Beit Yosef<\/em> and SA YD 331:19, based on MT, Laws of Ma\u2019aser 1:4).[5]<\/a><\/sup><\/p>\n

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[5]<\/a>. R. Elazar b. Azarya maintains that, on a Torah level, ma\u2019aser rishon<\/em> may be given to kohanim as well, since they too belong to the tribe of Levi, and the Torah sometimes refers to kohanim as \u201cLevites.\u201d R. Akiva, however, maintains that the ma\u2019aser<\/em> must be given specifically to a levi. This is the accepted halakha, in keeping with the general rule that the halakha follows R. Akiva when he disputes one colleague (MT, Laws of Ma\u2019aser 1:1; Mahari Kurkus to MT, Laws of Ma\u2019aser 1:1; Tosafot Yeshanim<\/em> and Meiri to Yevamot<\/em> 86b; Vilna Gaon, Bi\u2019ur ha-Gra<\/em>, YD 331:52).<\/p>\n

The Bavli (Yevamot<\/em> 86b) explains that at the beginning of the Second Temple period, Ezra penalized the levi\u2019im with respect to ma\u2019aser rishon<\/em>, because they did not go up to the Land. As Ezra says: \u201cI gathered them to the river that comes to Ahava, and we camped there for three days. I examined the people and the kohanim, but I found none of the sons of Levi there\u201d (Ezra 8:15). This does not mean that no levi\u2019im went up at all. Ezra 3:8 mentions levi\u2019im who had returned, and Ne\u1e25emya 10:29, describing events shortly after Ezra, mentions levi\u2019im as well. Several passages in Ne\u1e25emya also state that ma\u2019aser<\/em> was given to levi\u2019im (Ne\u1e25emya 10:38; 12:47; 13:13). Rather, the problem was that very few levi\u2019im returned in comparison with the kohanim. The kohanim who came up with Zerubavel numbered 4,289, while the levi\u2019im numbered only 360 (Ezra 2:36\u201342; Ne\u1e25emya 7:43\u201345; see also Ne\u1e25emya 11:10\u201318, which requires further study).<\/p>\n

In the Torah\u2019s original framework, the levi\u2019im would receive about nine percent of the produce, while the kohanim would receive about three percent. Against this background, Ezra\u2019s penalty is clear. The small number of levi\u2019im, who made up less than one percent of those who returned, could not reasonably receive the entire ma\u2019aser rishon<\/em>. The purpose of the ma\u2019aser<\/em> is to support them in their service, not to turn them into the wealthy class of the Land.<\/p>\n

The Yerushalmi (Ma\u2019aser Sheni<\/em> 5:5) explains that ma\u2019aser rishon<\/em> was brought to Jerusalem and divided into three portions: one-third for kohanim and levi\u2019im, one-third for communal needs, and one-third for the poor and Torah scholars. The Bavli (Yevamot<\/em> 86b), however, records a dispute as to whether, when kohanim are impure, the ma\u2019aser<\/em> is nevertheless given to them, or instead to the poor. It appears that these passages are not contradictory but complementary: the Yerushalmi<\/em> refers to the main arrangement, in which the ma\u2019aser<\/em> was brought to Jerusalem, while the Bavli discusses a person who had difficulty bringing the ma\u2019aser<\/em> to Jerusalem, and the dispute concerns whom he was instructed to give it to instead.<\/p>\n

Later, as Jewish settlement expanded throughout the Land, people were no longer expected to bring ma\u2019aser rishon<\/em> to Jerusalem. Each person distributed it locally. At this stage, Ezra\u2019s penalty continued to affect the distribution of ma\u2019aser rishon<\/em>, but Rishonim disagree concerning how. According to many Rishonim, the penalty meant that ma\u2019aser rishon<\/em> no longer had to be given exclusively to levi\u2019im; it could be given to kohanim as well. This weakened the status of the levi\u2019im, since they were no longer its sole recipients (Tosafot; Tosafot Rosh<\/em>, Yevamot<\/em> 86b; Hagahot Ya\u2019avetz<\/em> to Yevamot<\/em> 86b; Ramban, Rashba, and Ra\u2019ah to Bava Batra<\/em> 81b). Rambam understands the penalty differently: kohanim were not merely eligible to receive the ma\u2019aser<\/em>; they were given preference. Nevertheless, if no kohen was present, or if a levi was in great need, the ma\u2019aser<\/em> was given to the levi (MT, Laws of Ma\u2019aser 1:4, based on Radvaz to MT, Laws of Ma\u2019aser 1:4; see Kesef Mishneh<\/em> to MT, Laws of Ma\u2019aser 1:4).<\/p>\n

This disagreement also affects the law today. According to Tosafot and most Rishonim, ma\u2019aser rishon<\/em> may still be given to kohanim, since Ezra\u2019s penalty was never annulled. Rambam, followed by SA YD 331:19, maintains that today the ma\u2019aser<\/em> must once again be given specifically to a levi, since Ezra established the penalty only for his own time \u2013 or, according to many, only for the duration of the Second Temple period \u2013 and it later lapsed. In practice, one should give ma\u2019aser rishon<\/em> specifically to a levi, in accordance with Rambam and SA. If it was given to a kohen, however, the obligation is nevertheless fulfilled, since Tosafot and most Rishonim permit this, and ma\u2019asrot<\/em> today are rabbinic in force. A kohen who wishes to be stringent should pass it on to a levi.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

The Torah\u2019s mitzva is to give ma\u2019aser rishon to a levi, not to a kohen. Although kohanim are also members of the tribe of Levi, and when kohanim own tevel produce they may keep the ma\u2019aser rishon after separating it, and then separate terumat ma\u2019aser from it for themselves, nevertheless, when a Yisrael owns produce, […]<\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[228],"tags":[],"class_list":["post-12057","post","type-post","status-publish","format-standard","hentry","category-17-07"],"yoast_head":"\n08. 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