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Why does the Torah (תורה) record three separate introductions of maaser—by Avrohom, Yitzchok, and Yaakov—when each seems to cover the same mitzvah (מצוה)? The shiur traces a profound progression: Avrohom gave from miraculous windfalls, Yitzchok from agricultural labor (a God-man partnership), and Yaakov from personal income—the hardest level, because we feel our talents and earnings are entirely "ours." Recognizing that even our abilities are God-given reshapes humility, parenting, and our relationship with money.
Rabbi Zweig opens by examining an apparent redundancy: the Torah (תורה) records that Avrohom, Yitzchok, and Yaakov each gave maaser (tithes), yet the Rambam (רמב"ם) identifies Yitzchok as the one who instituted the mitzvah (מצוה) of maaser for all future generations. Why does the Rambam ignore Avrohom's earlier gift of ten percent to Malki-Tzedek, and why does the Torah need to tell us that Yaakov also gave maaser when it was already an established practice? The Ri'avad (Ra'avad) challenges the Rambam directly: Avrohom already gave maaser from the spoils of war (Bereishis 14), so how can Yitzchok be credited as the originator? Furthermore, in Parshas Vayeitzei, Yaakov promises to give maaser conditionally—"if God is with me and guards me, then I will give Him ten percent"—implying this was not yet obligatory. Yet the Rambam lists it among the mitzvos the Avos instituted for all generations. Another difficulty: the Torah says Yitzchok "estimated" (sha'ar) his maaser, but the Mishna in Pirkei Avos (1:16) teaches that one should never give charity by estimation, to avoid shortchanging the poor.
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Vayeitzei (Bereishis 28:22), Lech Lecha (Bereishis 14:20), Toldos (Bereishis 26:12)
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