Based on Rabbi Y. Rimler
Of all noble characteristics our forefathers displayed, one stands out from all others: Tzedakah in the form of Maaser - the tithe. Torah points this out by each one of our patriarchs (1). This was so central to their lives that even Esav, the rebellious son, practiced this in an attempt to impress his father with this Mitzvah (2).
RASHI: (25;27) Esav would attempt to deceive his father in casting himself as pious in Mitzvos; he asked Isaac "how does one tithe salt or straw"?
Medrash: Two subtle but critical differences are noted in the Medrash. a) Esav asked "how does one fix or rectify the salt and straw? b) And, in another Medrash - "Is salt and straw obligated in Maaser''?
The Lubavitcher Rebbe (3) explains that this may be the subject of a dispute between Rambam and Raavad (4) as to whether Avraham or Yitzchak was the first that took tithe (5). Rambam says it was Yitzchak. Raavad opines that it was Avraham, in accordance with the verse: "Avraham gave to Ma/ki Zedek a tenth of everything" (all spoils of the war) (6).
Explanation: The Rebbe puts forth an important fundamental principal in how to perceive the Mitzvos the forefathers observed before Torah was given; particularly with a moral and ethical compass associated with certain Mitzvos, as in the tithe -Maaser; We know that Torah states often that Abraham offered Maaser from all spoils etc., he acquired. Now while it is understood that our forefathers exemplified this character of Tzedaka and Maaser from their possessions, it was not necessarily reflective of the strict biblical obligations that came after Torah was given; e.g. Maaser is obligated (biblically). only from that which grows - crops, not spoils of war or monies (which today is all considered rabbinic). Hence, when Torah says Abraham gave Maaser from all he had - one may debate and question the exact nature of this tithe?
Rambam - Raavad: Hence we come to dispute of Rambam and Raavad: Rambam understands Abraham's tithe as a gesture of thanks to Hashem, in acknowledging all he has as gift from Hashem. But this was not yet framed in the strict biblical sense of Maaser, which was obligated later in Torah from crops only. Therefore, Rambam says; it was Isaac who was the first to give Maaser - as he planted crops, reflective of the Biblical obligation that was instituted by Torah later on, in the vein of "The fathers kept Torah even before it was given". Raaavad disagrees; As since Torah was not yet given, what the forefathers did was more of the looser all-encompassing concept of the Mitzvah of Maaser - which at that time could include all possessions not only crops.
Esav's Question: We now can better understand the difference between Rashi and Medrash in the wording of Esav's question; Rashi as in quoting Esav to say “how does one tithe salt and straw” is asking a technical Halachic question. Since salt and straw are only used to enhance and be mixed with other foods or items hence a question of whether there is an obligation of maser? In following Raavad's view it was an obligation of all items then, even non-crops etc. Medrash however- siding with Rambam's view could not be a strict halachic question of Maaser only a question of how to rectify - meaning since we must take a part of all we have, and set it aside for hashem as we do from all items,, how then is this followed with a an item as salt or straw which is only used to enhance etc., not an independent item. This now explains why he questioned if there is at all an obligation with such an item.
As the Rebbe firmly reiterated, no detail in Rashi or in Halacha is ever trivial. Rather, it serves to open new vistas in understanding fundamental concepts in the Mitzvah. We will try to present some insight from another Sicha - (Likutei Sichos vol 27 p 217}
How Tzedakah is structured:
To better understand what our patriarchs did, as well as our own obligation (7), it is essential to present a general introduction of how Tzedakah is structured. Basically, there are two distinct obligations within Tzedaka:
- To give to the poor and the needy according to their needs. This obligation arises when a poor man stretches out his hand for help. The Torah makes clear (8) that we may not turn away or clench our fist against this need that has arisen (9).
- Mooser - tithe, or a tenth of all income, which generally is given from our crops. Torah commands us to give various tithes to the Kohanim, Levites, and the poor.
While both of these donations serve the purpose of supporting the poor, they have different ramification and function independently. The Rebbe points out the following distinction: in the first type of charity, our goal is to fill the needs of the poor. As such, there is potentially no limit until his personal needs are met. Maaser, however, is essentially an obligation on the owner of the field to tithe his crop regardless of whether poor people exist. This cultivates within us a character of sharing and giving independent of any beggars. The individual must separate Maaser, and it is only after the fact that it is distributed to the needy.
This is the great legacy of our forefathers who blazed the trail for us and the world at large. They exemplified this great character of reaching out to others. This has been fortified and invigorated by Tzaddikim in all generations - until the Rebbe who has reached out to the entire world, in establishing a center on every corner of the globe - to assist Jews and Non-Jews with all their needs - both spiritually and physically, till the coming of Moshiach. Amen.
1) Avraham, Yitzchak and Yaakov. (Beraishis 14:21, 26:12, 28:22.)
2) Rashi 25:27.
3) Likutei Sichos Vol. 25 p.117.
4) Laws of Melochim, 9:1.
5) As understood from Rambam, he instituted the practice as a mitzvah, as prayer etc.
6) Berashis 14:21.
7) The Rebbe often quotes the medrash "Maase Avot Simon L'ebanim" - the acts of our forefathers are a sign
8) Devarim 15:7, Rambam Mitzvos 195, also Matnos Aniyim chapt7.
9) Ibid
