Why Was the Tithe Established?
To sustain the Lewi’im (Levites), who received no inheritance of land—ensuring they could serve in a consecrated state without worldly burdens, honoring YaHU’aH’s provision (Bamidbar 18:21–24).

Who Receives the Tithe?
The Lewi’im (Levites), sons of Lewi, appointed to minister, guard the Mishkan (Tabernacle), teach the Torah, and lead the worship of Yashar’al (Bamidbar 3:5–10).

How Is the Tithe Given?
A tenth of one’s increase—whether from crops, livestock, or income—is brought to YaHU’aH’s chosen place and distributed by the Lewi’im, who must uphold standards of purity (Devarim 14:22–23; Wayyiqra 21:1–8).

When Is the Tithe Given?
Regularly, as increase is received—especially during harvest seasons and during the Mo’adim (Appointed Times) (Devarim 12:5–6).

What Is the Tithe?
A consecrated tenth, distinct from offerings—symbolizing trust and obedience. It was foreshadowed by Abram’s gift of a tenth to Malki-Tsedeq (Melchizedek), the righteous king and priest (Barashith 14:18–20).

Context
The tithe’s design reflects the wisdom of YaHU’aH, who established a priesthood devoted entirely to His service. By setting apart the Lewi’im to teach, offer sacrifices, and guard the Mishkan, He protected the purity of the Covenant and the nation’s consecration. This order was never meant to be altered.

Redirecting the tithe to religious institutions or false ministers severs the flow of 𐤁𐤓𐤊𐤄 (barakah — blessing), breaking covenant unity. YaHU’aH Himself declared the Lewi’im’s role as mediators and guardians of His Word (Devarim 33:8–10).

This sacred practice mirrors the faith of Avraham, who gave without law or compulsion—demonstrating trust in the promises of YaHU’aH (Barashith 15:6). To tithe rightly is to return to that original obedience.

 

Build Brands Under Babylon’s License.
Commercialize the Consecrated.
Invite Curses, Not 𐤁𐤓𐤊𐤄 (Barakah) (Timotiyos Aleph 6:10).

Context
The commercialization of the tithe violates its consecrated purpose, turning YaHU’aH’s Mishkan into a marketplace—just as YaHUsha condemned when He overturned the tables of greed and cried out against the corruption of worship (MattithYAHU 21:12–13).

These religious systems no longer reflect the order of YaHU’aH. They elevate wealth and performance over 𐤍𐤄𐤅𐤄 (Nahuah — reverence), exploiting the longing for 𐤁𐤓𐤊𐤅𐤕 (Barakoth — blessings), yet forsaking the standard of obedience.

The early Qahal followed the Torah's design of shared provision, mutual support, and Lewitical stewardship. In contrast, today’s institutions hoard resources, promote division, and distort worship for personal gain.

This perversion does not go unnoticed. YaHU’aH declared through the prophet that He rejects offerings defiled by injustice and greed (Amos 5:21–22).

To commercialize the consecrated is to invite the fire of His judgment.

 

 

Dabarim 28 Decrees:
𐤁𐤓𐤅𐤊 (baruch — blessed) comes through obedience; curses follow disobedience. These include:

• Sickness and disease

• Financial oppression

• Mental confusion and despair

• Blindness from the Torah of YaHU’aH

When Yashar’al neglected the Lewi’im, desolation followed (NahamiYAHU 13:10–12). Today’s rebellion repeats the same error—tithes poured into lawless systems bind the giver to Babylon. YaHU’aH does not 𐤁𐤓𐤊 (barach) offerings that break His Covenant (Shamu’AL 1:15:22).

Context:
Misdirected tithes are not just personal error—they are national betrayal. When Yashar’al failed to support the Lewi’im, the entire people were judged, and exile came as a result (Divrei Ha’Yamim Sheniy 36:20–21).

Modern believers now finance Torahless empires—systems that trample Shabbat, ignore the Mo’adim, and reject the Lewitical order. In doing so, they trade 𐤁𐤓𐤊𐤅𐤕 (barakoth — blessings) for curses.

Yet even now, YaHU’aH calls His people back. If they return, He will restore. His Word still stands (Dabarim 30:1–3).

 

However, Sha’ul (Paul) never took the tithe, nor did he replace the Lewitical order. Instead, he upheld it by example—choosing to labor with his own hands as a tentmaker while declaring the Good News (Ma’aseh 18:3). He modeled humility, not entitlement, and never claimed a Lewitical portion.

Context:
Sha’ul taught covenant alignment, not institutional gain. His reference to the altar and temple affirms the existing Torah structure—not a new one. Twisting this verse to support clergy outside the Lewitical covenant is rebellion, not righteousness.

Some cite Qorintiyim Aleph 9:13–14 to defend modern ministerial tithes:

“Do you not know that those who serve the consecrated things eat from the things of the Temple, and those who serve at the altar partake of the offerings of the altar? Even so, YaHU’aH has commanded that those who preach the Good News should live from the Good News.”

Yet Sha’ul never redefined who serves at the altar—he pointed back to the Lewi’im, not forward to clergy of lawless systems.

Others claim the Temple’s fall nullified the tithe, redirecting it to charitable causes. Yet the Torah is eternal (Malaki 3:6). Tithing into systems that reject Torah—those that trample Shabbat and forsake the Mo’adim—robs YaHU’aH and invites curses, not 𐤁𐤓𐤊𐤅𐤕 (b'rachot — blessings). We are commanded to test all teachings against the Torah (Ma’aseh 17:11).

Context:
These misinterpretations arise when later Scriptures are separated from Torah’s foundation. Sha’ul’s words affirm the role of the Lewi’im, not justify modern replacements. The post-Temple adaptations may have seemed logical, but they lack any command from YaHU’aH. He never revoked the Lewitical covenant (YarmaYAHU 33:20–21). Believers must reject doctrines that dilute the Covenant and ensure their tithes flow in obedience to YaHU’aH’s unchanging will.

 

Tithing, like Shabbat (Sabbath) and Mo’adim (Appointed Times), reflects trust in YaHU'aH (Almighty) (Shamoth (Exodus) 31:16–17). Neglecting any diminishes 𐤁𐤓𐤊𐤅𐤕 (b'rachot / blessings) (Davarim (Deuteronomy) 30:16). Restoring sacred things to YaHU'aH (Almighty) opens 𐤔𐤌𐤉𐤌 (Shamayim / Heaven)’s 𐤁𐤓𐤊𐤅𐤕 (b'rachot / blessings) (Malaki (Malachi) 3:7).

Context:
Restoration is a radical return to Torah’s (Law’s) ancient paths, rejecting Babylonian counterfeits. Tithing to the Lewi’im (Levites) is not isolated but part of covenantal obedience—alongside Shabbat (Sabbath) and Mo’edim (Appointed Times)—which binds 𐤉𐤔𐤓𐤏𐤋 (Yashar’al) to YaHU’aH (Almighty) (YashaYAHU (Isaiah) 58:13–14).

This holistic fidelity invites 𐤁𐤓𐤊𐤅𐤕 (b'rachot / blessings) that transform communities—just as in the days of 𐤉𐤄𐤅𐤃𐤄 (Yahudah), when righteous sovereigns like Hizqiyahu (Hezekiah) reinstated the Lewitical order, and abundance overflowed (Divrei Hayamim Bet (2 Chronicles) 31:4–10)

YaHU'aH (𐤉𐤄𐤅𐤄) weighs tithes and offerings by obedience. Tithes belong to Lewi’im (Levites); offerings honor YaHU'aH (𐤉𐤄𐤅𐤄). Only then will 𐤁𐤓𐤂𐤕 (b'rachot) blessings flow, sorrow-free. This is the hour:

Stand with YaHU'aH (𐤉𐤄𐤅𐤄), or fall with Babylon.
Choose the ancient path, or perish in rebellion.
Return to the Covenant. "Stand in the ways and see, and ask for the ancient paths, where the good way is, and walk in it; then you will find rest for your souls" (YarmiYAHU 6:16).

Context: The final warning echoes YaHU'aH’s (𐤉𐤄𐤅𐤄) call to Yashar’al to forsake idolatry and return to Him (YahazqAL 18:30–32). Tithing to Babylon’s systems is modern idolatry, chaining believers to destruction. Repentance is urgent, as YaHU'aH’s (𐤉𐤄𐤅𐤄) 𐤁𐤓𐤂𐤕 (b'rachot) blessings await those who restore the Covenant in 𐤒𐤅𐤃𐤔 (Qodash). This choice—life or death—demands action now, aligning all stewardship with Torah.

Seal the breach, restore the portion, and walk blameless—before the windows of Shamayim close.