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"And thither ye shall bring your burnt offerings, and your sacrifices, and your
tithes, and the heave offerings of your hand, and your vows, and your freewill
offerings, and the firstlings of your herd and of your flock: and there you shall eat
before the Lord your God, and ye shall rejoice in all that ye put your hand unto,
ye and your households."

The primary end, therefore, of the festivals was to foster religious principles and
to furnish a time and place for social observances and the offering of sacrifices. This was
done in recognition of YEHOVAH's bounty, and as acts of fealty and worship to Him.
Now, in all nations, the main idea of a sacrifice has been that of a meal offered to a deity
(Encyclopaedia Britannica, 9th ed., "Sacrifice," by W. Robertson Smith, vol. 21, 132).
In some cases the meal was made over entirely to the god; but more commonly the
sacrifice was a feast, of which the god and the worshippers were supposed to partake
together. In other words, the offering rendered -- whether animal or vegetable -- was
sometimes wholly burnt; at others, was consumed partly by fire and partly by the priest.
Or, once more, part was burnt, part was taken by the priest, and a part returned to the
offerer.

So, if an Israelite sinned, his appointed way to forgiveness was by sacrifice; and if
he had vows to redeem, or thanksgivings to make, all involved the presentation of
sacrifice. But this and other sacrifices were not to be offered in just any place the
worshipper chose, (Deuteronomy 12:17-18), but must be taken to the ecclesiastical
capital, such as was afterwards established at the resting-places of the Ark in Shiloh, and
in Jerusalem.

Generally speaking, the Jewish sacrifices consisted of the nature of expiation (for
sin committed), of dedication (when seeking a favour), or of thanksgiving (for favour
received). The kind of sacrifice presented was according to the intention of the offerer.

In the case of the burnt offering proper, the priest took the skin, but all else was
consumed by fire, (Leviticus 7:6). In the case of the sin offering, the trespass offering,
and the meat (or meal) offering, that which was not burnt was for the officiating priest, or
the priests generally, (Leviticus 5:2-10, 7:6-10), while, in the case of the peace offering,
the breast and right shoulder only belonged to the priests, and the remainder might be
consumed by the offerer.

Thus the Israelite would have the opportunity of eating and rejoicing before
YEHOVAH, and feasting with his household. The SECOND, or festival, tithe, was
intended to furnish the means for doing this.

Furthermore, if the first and second tithes be compared, it will be seen, by way of
distinction, that whereas the offerer had no voice whatever in the disposal of the first
tithe, the disposal of the second tithe was largely in his own hands. Also, whereas the
offerer did not receive again any portion for himself of the first tithe, he might receive in
some cases the greater part of the second tithe for his own use, or purposes -- as well as
for the enjoyment of others.