The main work on taxation in the Hebrew Bible is a paper by Oded (1984, Taxation in Biblical Israel), which as far as I can find hasn't really been superseded - although it's worth pointing out that he takes the historical accuracy of the biblical narrative perhaps slightly too much at face value.

Oded distinguishes between a number of tax types based on descriptions in the Hebrew Bible, which I'll summarise below. Important to mention is that he understands tax as a compulsory contribution in monetary or other ways towards some kind of public or national interest, and that the distinction between 'public/national interest' and 'royal/temple interest' was usually rather blurry. The types of tax are as follows:

• Forced labour for public works like official buildings (perhaps 2 Sam 20) and royal residences (Jer 22). Oded suggests that this may originally only have been levied on non-ethnic Israelites and Judahites, and that the revolt against Rehoboam is described in 1 Kgs 12 as instigated by extending it to all inhabitants. That forced labour was enforced is clear from the text (David appoints a 'chief of forced labour') but also from archaeology, where seals have been found with the enforcer's title.

• Royal taxes imposed on regions within the kingdom (1 Kgs 4). It's worth pointing out that this section describes taxes in Solomon's kingdom, of which the historicity is disputed, so we're not sure these were ever actually imposed. The text does indicate the enforcement mechanism, though: each region was responsible for delivering taxes to the crown.

• Emergency tribute levy was a tax raised in cases of national emergency. The principal examples are 2 Kgs 15 (paying off Tiglath-Pileser III) and 2 Kgs 23 (paying off Necho), and are described as being levied according to wealth. Presumably enforcement here was much the same: collectors appointed by the crown would go around and charge it.

• Head/poll tax is mentioned both in a general context (Ex 30) and specifically for the temple (Neh 10), and both were charged on the basis of a census (so a fixed amount of half a shekel for each person counted). It's worth mentioning here too that the historicity of the Exodus is shaky, but that we're on firmer ground with Nehemiah (which was written in the Persian period). Nehemiah's temple tax is an annual one, though it's not explained how it was enforced (perhaps through collectors, perhaps annual trips to a collection point were mandated?).

• Sabbatical/Jubilee years and gleaning rights are kinda strange, since they're not straightforwardly "x pays n to y". However, Oded argues that they can be counted as such because they entail an enforced loss of revenue by forcing land owners to let their land be used for other purposes than production. It's again not quite clear whether Sabbatical or Jubilee years were ever practiced (and if they were, to what extent and when), though we have at least one famous story (Ruth) where gleaning rights take centre stage.

• First fruits and other offerings are basically a temple tax, and are explicitly listed as such in Deut 18. These entitled the temple to a portion of the harvest and herds, and to keep for its own use the offerings brought to the temple. Here again details are unclear - for most types of offering, the specific amount due to the temple is not listed. However, offerings were a big part of religious practice all throughout the ancient Near East, so this is probably less a case of having to collect it and more people bringing it to the temple.

• Tithes are literally what it says on the tin: a tenth (which the word 'tithe' derives from!) of the total produce was due to authorities. We're probably on solid ground with this type of tax as an ancient practice, since Amos 4 (likely an early text) lists it, and it was common elsewhere in the ancient Near East too. Neh 10 and 13 actually list the collection method: Levites were in charge of collection, with overseers appointed later on to make sure they actually did so.