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NASB | Deuteronomy 12:18 "But you shall eat them before the LORD your God in the place which the LORD your God will choose, you and your son and daughter, and your male and female servants, and the Levite who is within your gates; and you shall rejoice before the LORD your God in all your undertakings. |
AMPLIFIED 2015 | Deuteronomy 12:18 "But you shall eat them before the LORD your God in the place which the LORD your God will choose, you and your son and your daughter, and your male and female servants, and the Levite who is within your [city] gates; and you shall rejoice before the LORD your God in all that you undertake. |
Subject: Shall we eat out tithe/offerings? |
Bible Note: Part (2 of 2) In Book VII (chap I, section I) on Maaseroth, or the first tithe, we find it stated as follows: "This general rule has been handed down about the tithe: whatever serves for food, is worth keeping, and grows out of the ground, is subject to tithe: and another rule handed down is, that whatever is eatable at the beginning, as well as when fully grown, although customarily kept till it is mature, is subject to tithes, be it small or grown large. But when, in its early stages it is not an ordinary article of food, but becomes so later, it is not subject to tithe until fit to be eaten." Section 2 determines from what time fruit becomes subject to tithe: for instance, figs, when they begin to ripen; grapes, when transparent; and mulberries, when they turn red, etc. The next section settles similar questions respecting black fruit generally; whilst section 4 names the time for tithing green vegetables, such as gourds, cucumbers, melons, etc. Section 5-7 determine at what moment fruits are considered as gathered or harvested, and so tithable. For gourds and cucumbers it is when the down, or bloom, has gone off; or, this indication failing, when they are collected in heaps. Vegetables which are sold in bundles are tithable when packed and covered up. Dried pomegranates and raisins are tithable when heaped up; onions when they peel; corn when gathered; and wine when the froth of fermentation has risen. Chapter II (sections 1-3) lays down, that if a man suspected of not paying his tithes offer figs in a public place, one may eat them; but if brought to the house, they must be tithed. Again, if persons seated before a door or shop offer figs, they may be eaten without scruple; but the proprietor himself, seated at home, must pay tithe for what he has gathered. Also, if one is carrying fruits from Galilee to Judea, for instance, or if one is going up to Jerusalem, he may eat of them on the road up to his destination, or on his return; and hawkers who sell in the towns may eat of their fruits up to the place where they spend the night, but then they must pay tithe. Sections 4-8 set forth that when one says to another, "Take this penny [or Roman as] and give me five figs," they must not be eaten unless tithed; but that a man, if giving a penny to be allowed to select ten figs, may choose and consume them one by one without tithing. In the case of workmen employed in the field, it is a general rule that when the law allows eating, the tithe is waived, but not otherwise. Again, if figs for different purposes are exchanged for each other, tithe must be paid. Rabbi Judah says, however, if they exchange figs that can be readily eaten, they must be tithed, but not if they are under process of drying. (I deleted some text here due to Forum limitation) Section 6 mentions that, on the eve of the Feast of the Passover, they proceed to the removing or bring away of all legal dues. Also (section 10) towards the hour of the evening sacrifice, on the last day of the feast, the declaration is made: "I have brought away the hallowed things out of mine house," Deuteronomy 26:13, (which, says the Mishna, means the second tithe); "and also have given them unto the Levite" (which applies to the Levitical tithe), "and unto the stranger, to the fatherless, and the widow: (which comprises poor's tithe, gleanings, forgotten sheaves, and corners of the field)." The Mishna adds that the not having carried out these precepts ought not to be an obstacle to the recitation of the formula. If, however, the second tithe has been levied before the first, the declaration ought not to be recited; nor if a person has infringed the commandment, "I have not eaten thereof in my mourning," Deuteronomy 26:14. Neither, again, should the declaration be made by proselytes or freed slaves, who have no share in the land. The Mishna also observes that John Hyrcanus (high-priest B.C. 135) abolished the recitation of the declaration which accompanied the offering of the tithes; adding, too, that under him none had need to seek information on the demai (tithe) or doubtful points of tithing. |