{"id":12129,"date":"2026-07-09T00:08:51","date_gmt":"2026-07-08T21:08:51","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=12129"},"modified":"2026-08-05T11:21:46","modified_gmt":"2026-08-05T08:21:46","slug":"17-09-08","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/17-09-08\/","title":{"rendered":"08. Ma\u2019aser Rishon in the Present Era"},"content":{"rendered":"

As we learned above, 7:8, the mitzva is to give ma\u2019aser rishon<\/em> to a levi. Many authorities maintain that because of Ezra\u2019s penalty imposed on the levi\u2019im, one may also give it to a kohen (Tosafot; Tur<\/em>). Nevertheless, some authorities maintain that after the destruction of the Temple, Ezra\u2019s penalty no longer applied, and the mitzva once again became to give ma\u2019aser rishon<\/em> specifically to a levi. Therefore, in order to satisfy all opinions, it is proper to give it to a levi specifically (MT; SA YD 331:19; Mishpat Kohen<\/em> \u00a756).<\/p>\n

Some maintain that in the present era, although ma\u2019aser rishon<\/em> must still be separated and assigned a place \u2013 for example, by designating the produce on the north side \u2013 it need not actually be given to a levi. They argue that, after the upheavals of exile, today\u2019s levi\u2019im no longer have a reliable \u1e25ezkat yi\u1e25us<\/em> \u2013 a halakhically recognized lineage status \u2013 strong enough to require others to give them ma\u2019aser rishon<\/em>. Since no one can prove that he descends from the tribe of Levi, they maintain that one is not obligated to give him the tithe (cited in Mahari\u1e6d<\/em> 1:85). A second argument focuses not on the history of exile, but on verification. As long as a person\u2019s \u1e25ezkat yi\u1e25us<\/em> has not been verified by a beit din, some maintain that his own claim should not be enough to receive the gifts. Otherwise, dishonest people may falsely claim to be levi\u2019im to receive ma\u2019aser rishon<\/em> (cited in \u1e24azon Ish<\/em>, Shevi\u2019it<\/em> 5:12). Based on these arguments, some are lenient and maintain that although ma\u2019aser rishon<\/em> must be separated and assigned a place, it need not actually be given to a levi.<\/p>\n

The overwhelming majority of poskim, however, maintain that ma\u2019aser rishon<\/em> must be given to a levi. In their view, we do rely on a levi\u2019s \u1e25ezkat yi\u1e25us<\/em> \u2013 his recognized lineage status \u2013 just as we rely on the recognized status of kohanim for pidyon ha-ben<\/em> and Birkat Kohanim. Therefore, a levi\u2019s status is sufficient for receiving ma\u2019aser rishon<\/em>. In practice, since a person must give ma\u2019aser kesafim<\/em> in any case, he should give the ma\u2019aser rishon<\/em> to a Torah scholar who is a levi and count it as part of his ma\u2019aser kesafim<\/em>, as will be explained in the following sections.[11]<\/a><\/sup><\/p>\n

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[11]<\/a>. Some are lenient, based on the view attributed to \u1e24azon Ish (Mitzvot Ha-aretz<\/em> 11:2; Ha-aretz U-mitzvoteha<\/em>, Terumot U-ma\u2019asrot<\/em> 5:4). However, the overwhelming majority of poskim write that ma\u2019aser rishon<\/em> must be given to a levi. This is the ruling of SA YD 331:19; Responsa Mahari\u1e6d<\/em> 1:85; Shnei Lu\u1e25ot Ha-berit<\/em>, Sha\u2019ar Ha-otiyot<\/em>, letter kuf, Kedushat Ha-akhila<\/em>; Responsa R. Betzalel Ashkenazi<\/em> \u00a72; Eretz \u1e24ayim Sathon<\/em> 331:4; Har Tzvi<\/em>, Zera\u2019im<\/em> 1:107; and Siddur Olat Re\u2019iya<\/em>, vol. 1, p. 350. R. Yehuda Amichai concludes that this is the practical ruling and writes that R. Shaul Yisraeli and R. Mordechai Eliyahu ruled this way as well (Ha-Torah Ve-ha-Aretz<\/em> 4).<\/p>\n

This is consistent with the fact that we rely on a kohen\u2019s recognized lineage status regarding pidyon ha-ben<\/em> (\u1e24atam Sofer<\/em>, end of \u00a7291; AHS YD 305:30; Sdei \u1e24emed<\/em>, letter kaf, klal 92; unlike She\u2019eilat Ya\u2019avetz<\/em> 1:155). Furthermore, even \u1e24azon Ish himself did not rule leniently in practice, and he personally gave the tithe to a levi (Derekh Emuna<\/em>, Laws of Terumot 6, Bi\u2019ur Halakha<\/em> 78).<\/p>\n

Since a person must give ma\u2019aser kesafim<\/em> in any case, it is proper \u2013 even according to those who question whether ma\u2019aser rishon<\/em> must be given to a levi \u2013 to give the ma\u2019aser rishon<\/em> to a Torah scholar who is a levi and count it toward ma\u2019aser kesafim<\/em>, as will be explained in the next section.<\/p>\n

In cases of great financial pressure, when it is difficult to require farmers to give ma\u2019aser rishon<\/em> to a levi outright, the levi can be asked to act generously. The owner first transfers the ma\u2019aser rishon<\/em> to the levi, and afterward the levi may transfer it back to the owner of the produce, similar to the practice of many kohanim with pidyon ha-ben<\/em> money. R. Kook ruled this way, as related in Eleh Mas\u2019ei<\/em>, p. 118, and Igrot ha-Re\u2019iya<\/em>, letter 119.<\/p>\n<\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

As we learned above, 7:8, the mitzva is to give ma\u2019aser rishon to a levi. Many authorities maintain that because of Ezra\u2019s penalty imposed on the levi\u2019im, one may also give it to a kohen (Tosafot; Tur). Nevertheless, some authorities maintain that after the destruction of the Temple, Ezra\u2019s penalty no longer applied, and the […]<\/p>\n","protected":false},"author":64,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[230],"tags":[],"class_list":["post-12129","post","type-post","status-publish","format-standard","hentry","category-17-09"],"yoast_head":"\n08. 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