Insights from a Mendicant

[From] the first part of your doughs you should lift as a tithe a challah tithe. Like the tithe of the threshing floor so you should lift it.  [From] the first part of your dough you should give it to Hashem as a tithe for your generations. (Sefer BeMidbar 15:20-21)

I. Terumah and Ma’aser

The Torah requires that we tithe our crops. There are various tithes. One of these is terumah. This tithe is given to the kohanim – the priests. Another tithe is ma’aser. There are various forms of ma’aser. One ma’aser is given to the levi’im – members of the tribe of Leyve. These tithes apply only in the Land of Israel. Rambam – Maimonides – rules that these tithes are only required when the entire Jewish nation is settled in the Land of Israel. When the Jewish people is dispersed among the nations these tithes are not required by the Torah. Other dispute his position. However, even Rambam acknowledges that the Sages require that we observe the mitzvot of terumah and ma’aser in the Land of Israel at all times. Even when most of the nation lives in the diaspora.[1]

There is a significant difference between terumah and ma’aser. Consumption of the harvest is restricted prior to the separation of the tithes. The amount of produce that must be separated as terumah is not specified. Separating an insignificant portion is adequate to eliminate the restrictions upon the crop. However, a tenth of the crop must be separated to satisfy the requirement of ma’aser.

II. Challah

Parshat Shelach introduces an additional tithe – challah. This tithe is not given from the crop. Instead, when one makes a dough from any of the five cereals that the Torah regards as grains, one is required to separate a portion of the dough and give it to a kohen. These five cereals are wheat, rye, barely, oats, and spelt. The above passages describe this obligation.

Like terumah, challah only applies in the Land of Israel. Rambam rules that it applies only when the entire nation dwells in Israel. However, the Sages extend the obligation to apply even when most Jews are in the diaspora. They also extend it to outside the Land of Israel. The challah imposed by the Sages is designed to preserve the practice of tithing dough.[2] This challah is not given to a kohen. Instead, it is destroyed through burning.[3]

III. Minimums

Is there a minimum amount of dough that must be separated as challah? The above passages discuss challah. In these passages, the Torah does not explicitly establish an amount. However, the passages compare challah to the tithe given from the threshing floor. This is a reference to terumah. Rashi explains the message of this comparison:

“Like the tithe of the threshing floor. Regarding which no amount is stated… However, the Sages gave an amount. For the private person one twenty-fourth [of the dough], for the baker one forty-eighth [of the dough].”

The Torah is revealing the amount of dough that must be separated through comparing challah to terumah. No specific amount of grain must be separated as terumah to remove the restrictions from the grain. Similarly, the separation of any amount of the dough, allows the rest to be consumed. Rashi adds that the Sages impose a more formal requirement. A dough that is made for private consumption by oneself or even for one’s guests, is tithed by separating from it one twenty-forth of its volume. A dough made by a baker or by anyone for commercial sale has a less stringent requirement. One forty-eighth of the dough must be separated.

Rashi then adds another comment:

“You should give it to Hashem as a tithe. Because we have not heard [from the passages] an amount for challah, it is stated ‘you should give it’. It must be an amount that is worthy of giving.”

In this comment, Rashi asserts that there is an amount that must be given to Hashem – through delivering it to His kohen. This is an amount that is worthy of giving. In other words, the requirement of challah cannot be satisfied by simply giving a kohen an insignificant portion of the dough.

Obviously, these two comments are contradictory. In his first comment, Rashi asserts that the Torah does not impose an amount that must be separated as challah. The amount is established by the Sages. In his second comment, Rashi asserts that the Torah does decree that the kohen be given an amount of dough that has significance. Does the Torah establish an amount of dough that must be given as the tithe or does it not?

IV. Two aspects of challah

Rav Yechezkiel Landau in his work Noda BeYehudah explains that there are two aspects to the mitzvah of challah. One is a requirement that a portion must be set aside from the dough. The second is that this portion must be given to a kohen. These two requirements are obviously related but nonetheless distinct from one another. In his first comment, Rashi discusses the requirement to set aside a portion of the dough. He explains that the Torah does not impose an amount that must be set aside. If one sets aside even an insignificant amount, then the obligation has been executed on the Torah level. However, the Sages impose a more specific amount to be set aside.

In his second comment, Rashi no longer deals with the requirement to set aside a portion of the dough. He discusses the requirement to give a portion to a kohen. Here, he explains something of significance must be given. The term “give” communicates a requirement of a significant amount. In other words, if one separates an insignificant amount, the Torah requirement of separating a portion of the dough is satisfied. However, one is required to give a portion of the dough to a kohen and this only achieved through delivering to him a significant amount.[4]

V. The message of challah

This resolves the contradiction in Rashi’s comments. But the answer posits that the mitzvah of challah is oddly designed. Rather than a unified requirement to separate a portion of the dough that is suitable to give to a kohen, the mitzvah is composed of two somewhat independent components. In includes a requirement to set aside any portion of the dough and another component to give a significant portion of the dough to the kohen. Why is the mitzvah structured in this manner?

It is clear that the Torah is communicating to us that this mitzvah and all other gifts of charity have two aspects. We are required to support others. In the case of challah, we are supporting the kohanim. This aspect of the mitzvah requires that we give a meaningful amount. There is another aspect of the mitzvah. We must learn to share that which we regard as our own. How much does one need to give to reinforce the message that one must share? This is subjective. The Torah does not decree an amount. A person must determine for oneself how much one must share to reinforce the message.

In other words, challah and acts of charity have two aspects. We help others; also, we develop our own character. We moderate our attitude toward our own wealth.

VI. A story about wealth

Rav Eliezer Menachem Shach Zt”l relates a story to communicate the Torah’s attitude toward material possessions and their purposes. He explains that it was customary in some communities in Europe for wealthier families to “adopt” a needy person. The needy person would be the guest of the family on Shabbat and Yom Tov.

Rav Shach tells of an abjectly poor person who came to his host’s beautiful home each Shabbat and Yom Tov. The poor person sat at the lavishly set table in his rent garments. He would take in the beautiful silver serving pieces and the candelabra. His enormous joy was evident in the expression that remained fixed upon his face the duration of his visit.

The head of the family asked his guest to explain the source of his overwhelming joy. “After all,” he pointed out to the poor person, “you are just a guest. These fine items that you admire and in which you take so much joy are not yours. Doesn’t that pain you?”

The poor man responded. “Not at all. You are correct; they are not mine. But why should I enjoy these beautiful things any less than you?”

The wealthy host was disturbed by this response. He retorted, “What do you mean? I own these things. You are just my guest!”

The poor man explained. “When you bring out these beautiful items for Shabbat or Yom Tov I am at the table with you and your family. We all share equally in the joy of being at this lavishly set table. After Shabbat and Yom Tov the table is cleared.  These items are stored away until their next use. None of us enjoy them while they are stored in their closet or chest. Only, you have the worry over caring for them and keeping them safe.

“Really, there is only one difference between me and you. If you should suddenly find yourself in desperate need of money you have possessions you can sell. I have nothing. Should I be less joyous than you because of that small difference?”[5]

VII. The virtues of wealth

What is the message of Rav Shach’s vignette? Our possessions serve two functions. One is rational and the other is not. Our possessions have a utility value. In his story, both the wealthy host and his poor guest equally benefited from the beauty of the table they shared. This is appropriate. But the wealthy person also deeply valued his possession of the objects. This second function the poor person dismissed to the dismay of his host.

Rav Shach’s message is that pride of possession is an irrational means by which we claim for ourselves self-importance. The possessions somehow make us feel proud, accomplished, and significant. Rav Shach’s story demands that we consider this attitude. How do our possessions make us better people, more significant, more accomplished?

Now, let us return to the discussion of challah. Each of the two aspects of the mitzvah is important. We are obligated to care for others. We accomplish this by giving them meaningful support. Also, we must guard ourselves from becoming too enmeshed with our possessions and our wealth. We must protect ourselves from overestimating their significance. This is the second aspect of the mitzvah of challah. We are required to give away a portion of that which is ours. We are obligated to moderate our attitude toward our possessions.[6]

[1] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Terumot 1:26.

[2] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Mishne Torah, Hilchot Bikurim 5:5,7.

[3] It is the general practice in the Land of Israel to dispose of the challah in the trash without burning it. Some authorities are disturbed by this practice and insist that the challah should be burned. However, others approve of placing it in the trash and this is dominant practice in Israel. 

[4] Rav Yechezkiel Landau, Noda BeYehudah, second edition, vol 2, respona 201.

[5] Rav Eliezer Menachem Shach, Shimushah shel Torah, Asher Bergman, editor, pp. 166-7.

[6] The sources cited in the discussion of the mitzvah of challah are noted by Rav Asher Weiss. His more extensive discussion of the halachic aspects of this issue is available at BCBM.org. See Parshat Shelach 5778.