Chapter 26 - Text Notes
1 Sifra Bechukosai, par. 1, 1--2. And just as laboring
in Torah study is expressed by the metaphor "following" or
"traveling," one should labor to advance and progress in his
understanding of Torah. Moreover, {Hebrew Ref} , "statutes,"
refers to mitzvos whose reasons are hidden from humankind, and
so the labor involved in attempting to penetrate their meaning is great
(G.A.).
2 Devorim 5, 1.
3 Literally, "the
eves of Sabbaths." Sifra Bechukosai, per. 1, 1, Taanis 23a. The
correct reading in Rashi is "Sabbath eves" =Friday nights, when
people are at home, since they may not travel, and work is forbidden
the next day (Maharsha).
4 Otherwise, the verse need only
mention "trees." What does the word "of the field" add? (M.).
5 In Messianic times (B.M.H.).
6 From Nisan
or Sivan, when the barley and wheat is harvested, respectively, to
Tammuz, when the grape-harvest begins (L.B.).
7 Until
Cheshvon (L.B.). Sifra Bechukosai, per. 1, 7.
8 So that
the food will satisfy the eater, no matter the quantity (M.).
9
After having promised, in the previous verse, the blessing of
living securely, which requires peace. The previous verse refers to
safety from external enemies, and our verse refers to internal peace,
from internal rivalries and civil wars (Ramban, O.H.).
10 Taken from the daily Shacharis prayer, which is in
turn based on Yeshayoh 45, 7, with the substitution (by the Anshei
Kenesses Hagedoloh) of "all" for the prophet's "evil." Clearly,
Rashi preferred to cite the version from Shacharis within this context
of blessing. N.Y. points out that the verse from Yeshayoh actually has
the same meaning, since the prophet asserts that G-d creates light and
darkness, good and evil, thus expressing totality ("everything") by
counterposing two extremes. At any rate, the meaning is: He makes peace
and so creates everything of worth, for nothing has worth without the
peace to enjoy its benefits---even a sufficient supply of food. And
this is why the blessing of peace is mentioned within the blessing
regarding crops (M.).
11 Literally, "there is no need to
say."
12 Literally, "before you, by the sword."
13
Since the verse says that each will fall before you, by the
sword, the implication is that the enemy's soldiers will fall not by
your sword, but by "friendly fire," by the hand of their fellow
soldiers (M., G.A.).
14 Even your weaker men will pursue
twenty enemy soldiers. The word "of you," here, as elsewhere, is
interpreted to mean "part of," in this case, "the lesser part of,"
that is, the weaker soldiers (G.A.).
15 Sifra Bechukosai,
per. 2, 4.
16 Literally, "calculation."
17 If
five may pursue a hundred, the ratio of twenty to one, when applied to
a hundred, should yield 100 x 20, or two thousand. Why does the verse
then state "ten thousand"?
18 So that while five soldiers who perform the mitzvos
may pursue a hundred, a hundred shomerei mitzvos may pursue
ten thousand enemy troops (Sifra Bechukosai, per. 2, 4).
19
Literally, "will be falling," i.e., whenever you battle them.
20
In a supernatural way; with G-d's help you will always be
victorious; Sifra Bechukosai, per. 2, 4. Rashi here, following Sifra,
explains the repetition of this blessing from verse 7: "They will fall
before you by the sword...they will fall before you by the sword." The
repetition implies that their fall will be even greater than the most
astounding "natural" victory (M.). B.B. explains that while most
victories begin with the enemy's flight, here the victory will take
place without that advantage---victory is due as much to the enemy's
failings and mistakes as the victor's strengths. Here it will not be
that way; neither Israel's strength nor the enemy's weakness will give
Israel the victory, but only G-d's help.
21 To a king who
hired many workers. There was one particular worker there who worked
with him for a long time. [When] the workers [all] entered [the king's
chambers] to receive their pay, that worker entered with them. The king
said to that worker: "My son, I will turn my attention to you [later];
[as to] these many workers who worked for me a little---I will give
them a small reward. But [as for] you, I will calculate a large reward
[after I deal with the others]." So is Israel in this world. They
request their reward from G-d, and the nations of the world [also]
request their reward from G-d. And G-d says to Israel: "My sons, I
will turn My attention to you [later]; these nations of the world have
worked for Me a little---I will give them a small reward. But [as for]
you, I will calculate a large reward for you [in the World to Come,
after I deal with them in this world].
22 Sifra Bechukosai,
per. 2, 5.
23 Literally, "with fruitfulness and
increase." With this comment Rashi prepares the way for his next: not
only will you numbers increase (a quantitative) blessing, but
the quality of their lives will increase as well (M.).
24 You will be free and unhampered to live in accordance
with the Torah, without hindrance from the Nations. (L.B.); see Sifra
Bechukosai, per. 2, 5.
25 The non-cancellation of a
covenant is not quite a blessing, it is merely the inverse of a curse
(G.A., B.Y.). Since G-d here is offering a blessing something more must
be involved.
26 Yirmeyoh 31, 3--32.
27 Sifra
Bechukosai, per. 2, 5. The new covenant will not only not be
violated---it will be violation-proof, since I will remove the evil
inclination from you (see B.M.H.).
28 Bovo Basro 91b.
29 Which hold this year's crops, ready to be threshed.
30
Bovo Basro 91b. "Old" refers to last year's crops, while "aged"
( {Hebrew Ref} ) refers to the year before; together with this
year's crops (still at the threshing floor), this makes three years
(see Bovo Basro).
31 Sifra Bechukosai, per. 3, 2; Eruvin 2b. This cannot
refer to the {Hebrew Ref} , the Tabernacle, since that ceased after
a time, and was never intended to be used indefinitely. Moreover, since
the Tabernacle was already constructed, this verse, which refers to a
future blessing, must refer to the Temple (Rashi on Eruvin 2b).
Moreover, the word mishkon can also refer to the Temple, which
was, ideally, intended to remain forever, had we not sinned.
Furthermore, this must refer to the Third Temple, which G-d
Himself will build, hopefully in our own time, since the verse contains
the promise that "I will set My Sanctuary among you"---a promise that
can only refer to the Third Temple which will descend from heaven
already complete (B.B., N.Y.).
32 And My Presence will not
leave you (S.O.).
33 Literally, "swallowed."
34
Shmuel II, 1, 21.
35 This is a higher spiritual level than
"walking with G-d," as Noach did, for example; it refers to a
"supernatural spiritual pleasure, nothing greater than which exists"
(O.H., the words are those of L.B.).
36 Since the verse
says that He will walk "among you," and not as Odom and Chavoh who
hid when they heard G-d approaching in the Garden (Bereishis 3, 8)
(B.B.).
37 Sifra Bechukosai, per. 3, 3.
38 You should believe in Me, since you have already
experienced some of My wonders (K.A.).
39 Yirmeyoh 27, 2.
40 Sifra Bechukosai, per. 3, 7.
41 That is, the
thirteen {Hebrew Ref} (rules) by which the Torah is expounded, and
halochos are derived (N.Y.). Note that this {Hebrew Ref}
has been Rashi's primary concern in his commentary on Vayikra. Though
some editions of Rashi's commentary have a vov before the word
{Hebrew Ref} , and thus convert these two phrases into two separate
comments, a number of commentators insist that the two refer to the
same mode of learning. B.B. insists that the two are one, and refer to
studying the Written Torah with the midrash of the Sages, as
explained above. G.A. observes that this interpretation fits well with
the word "listen" used here, since the expositions of the Sages make
up the Oral Torah, which must be heard to be learned and
studied. This thus explains the difference between Rashi's comment here
and the similar one on verse 3 above.
42 And not "merely"
studying Torah.
43 Literally, "do, perform."
44 Since Rashi has interpreted "listening" as referring
to study, what does "to Me" mean? (L.B.).
45 It implies
that your disobedience is directed against Me.
46 It is to
such a one that these curses are directed. B.Y. suggests that the word
"to Me" may relate to a superior whose inferior has been subordinate
to him, and says, in human fashion: "You dare disobey me!"
47 Bereishis 10, 9.
48 As Rashi explains there:
"He ensnared the minds of people with his words and misled them to
rebel against G-d."
49 Bereishis 13, 13. Rashi there
comments: "They know their Master and intentionally rebel against
Him."
50 Sifra Bechukosai, par. 2, 2.
51
Which, however, are closely connected (G.A.).
52 Since the
word "despise" or "loathe" refers primarily to persons and not
abstract concepts such as "laws," Rashi explains that the loathing is
not for the laws but for those who keep them (G.A.).
53
Those who understand the reasons for My laws. G.A. notes that Rashi
connects hatred of the Sages with "laws" and hatred of "others" who
perform the mitzvos with "statutes." The reason is that
"statutes" ( {Hebrew Ref} ) refers to commandments whose reasons
are beyond human understanding, and so the Sages are no closer to
understanding them than anyone else, as opposed to "laws," whose
reasons are susceptible to human investigation.
54 The word levilti implies the prevention of the
action which is described in the clause.
55 Literally, "he
denies, [saying] that I had not commanded them.
56 Thus he
denies that G-d had commanded them.
57 I.e., becoming an
atheist and denying G-d; this is the lowest level described here, as
Rashi proceeds to explain.
58 And these seven sins will be
punished in seven ways, as verse 18 warns. Rashi takes the number
"seven" literally, as does the Sifra and thus enumerates the seven
sins which gave rise to the punishments. Others, among them Rashi's
grandson, the Rashbam, and Ibn Ezra, take the number "seven" as
indicating "many" (S.Z.).
59 As in the use of the root {Hebrew Ref} in Shemos 32, 34, "on the day when I take account of them, I
will take their sin into account." or, as M. suggests, "He commanded
me to build Him a house" (Divrei Hayomim II, 36, 23 and Ezro 1, 2).
60 Or: to become dried out (D.H., see Raavad). This
corresponds to Rashi's comments in Sotoh 26b, d.h. shochuf.
61 "Blistering, swelling."
62 Following B.M.H.
63 Devorim 32, 22.
64
While this curse could be considered as one: "You will sow your
seed in vain, because your enemies will eat [your crops]," Rashi
interprets it as two, because the word "seed" is apparently
unnecessary (B.B.).
65 And not you, and so, in one way or
another, the sowing will have been in vain.
66 {Hebrew Ref} , "My attention," a play on {Hebrew Ref} , "My Face."
G.A. observes that the expression "G-d's Face" always has a positive
meaning, as in Birkas Kohanim (Bemidbor 6, 26), and so the word
here must have a different significance.
67 Another play on
{Hebrew Ref} ; the root {Hebrew Ref} means "to turn one's face,"
i.e., "to turn." The Torah often adopts human modes of expression (
{Hebrew Ref} ) (L.B.).
68 The following comments are from Sifra Bechukosai, par.
4.
69 Literally, "this."
70 A play on af
, "even, also, too," and "anger."
71 Verse 41
below. Though af can assume either meaning, N.Y. notes that
gam could have been used if no play on words was intended.
72
Literally, "from this to this."
73 Literally,
"stored by you." The first printing of Rashi's commentary makes this
even clearer by using the word {Hebrew Ref} (Y.H.).
74
Literally, "place it adjacent to it."
75 Or: plague.
76 For there is nothing more confusing and terror-laden than
being struck with a terminal illness (H.M.).
77 Literally,
"There is a person who is sick and bedridden...."
78
Literally, "kept on them."
79 Literally, "is of the opinion."
80
Literally, "is of the opinion."
81 Literally, "are of
the opinion."
82 They too---his family and
friends---realize that the sick person will not live. Thus, these
visitations, terror, swelling and fever, consuming the eyes and filling
the soul with grief, are in reality one. This is important because
Rashi interprets the punishments of verses 16--17 as seven in number,
corresponding to the seven sins enumerated above. If each of the
visitations just mentioned is numbered separately, we have more than
seven (M.L.).
83 Why are these two clauses placed together?
(K.A.).
84 K.A. suggests that this interpretation is
necessary because the word "seed," which can refer either to the seed
one plants in the ground, or to children, is unnecessary if it has an
agricultural meaning.
85 Eichoh 2, 22.
86 I.e.,
in regard to the reward held out for obedience to G-d's Torah, that He
will turn (His Face) to us to bless us (see verse 9 above), so too here
in regard to punishment---He will turn His Face against us.
87 Verse 9 above.
88 Punishment.
89
In our verse. Just as your rewards will be supernatural, so too your
punishments; G-d's "affairs" refer to His governance of the world in
a "natural" way. He abandons natural blessing and curses when dealing
with Israel (K.A.).
90 That is, you will be defeated not
by your enemies, but while they look on, plague within the besieged
city will defeat you (see B.M.H., N.Y.). G.A. suggests that the reason
for Rashi's comment is that the word {Hebrew Ref} , which may
refer either to defeat or to plague, is used, instead of the more
common, {Hebrew Ref} , "you will fall" or "you will be
defeated."
91 Literally, "who rule within you."
92 And that is why the word "within you" is used (B.B.)
rather than "over you" ( {Hebrew Ref} )(Ch. Ch.).
93
Shofetim 6, 3--4.
94 Michoh 3, 1--3. This prophecy is
directed against the leaders of Israel.
95 Instead of being
pursued by an enemy, you will flee out of pure panic (L.B.).
96 Sifra Bechukosai, per. 4, 5. Since, as Rashi just
noted, your enemies will be from among your own people, and they too
will be affected by the curses listed here, they too will not have the
strength to mount a pursuit---but you will nevertheless flee out of
panic (M.).
97 Since the word {Hebrew Ref} usually means
"until" Rashi wishes to insure that we not think that the implication
is that the Israelites will listen even before all these
punishments are visited on them; rather, even after all of them,
they still do not listen (G.A.).
98 Not a repeat of the
first set of sufferings mentioned above, but new ones, different from
the first (M.).
99 In verses 14--15---two in verse 14 and
five in verse 15, as Rashi enumerated above. Now in verses 19--20 Rashi
will enumerate seven punishments (B.Y.). Rashi rejects the possibility
that G-d would punish us sevenfold, for that is unjust, but
rather He punishes measure for measure (M., G.A., N.Y.).
100
Yechezkel 24, 21. Thus, the phrase "pride of your strength" refers to
the Temple.
101 I.e., the heavens over your heads.
102
In Devorim, whose curses Moshe said, with G-d's agreement (Megilloh
31b).
103 Devorim 28, 23.
104 I.e., there will be
rain.
105 And since the heavens do not exude
moisture, there will be no rain.
106 By rot; Sifra
Bechukosai, per. 5, 3.
107 Since he invested no labor in the
crop.
108 And that is why his strength is expended in
vain; the vanity of his efforts becomes apparent only after the
blight (M., G.A.).
109 It will not even return to you what
you have invested in it; Sifra Bechukosai, per. 5, 4.
110
Ibid.
111 It serves "double-duty" as a verb for the clause
before it and after it; it serves as a verb for "the trees of the land
will not give forth" and "its produce it will not give forth," as
Rashi explains. The trees will not give forth any fruit (B.Y., D. H.),
and those which have blossomed already will cast off their fruit, as
Rashi proceeds to explain.
112 In its plural meaning, though
the word is singular and takes a singular verb ( {Hebrew Ref} ).
113 This produces two curses, and Rashi now explains the
second one. The first printing of Rashi's commentary does not have this
comment.
114 Thus maintaining the measure for measure ratio
of seven curses (punishments) for seven sins (M.). See Sifra
Bechukosai, per. 5, 5.
115 Menachem ben Saruk, a
tenth-century Spanish lexicographer, whose Machberes, Rashi
quotes some dozen times in his commentary.
116 Mishlei 25,
17.
117 Mishlei 17, 27.
118 Such is G-d's
complaint and accusation in using this expression, according to Targum.
Rashbam, Rashi's grandson and the older brother of Rabbenu Tam,
observes in his commentary that Menachem's derivation assumes that the
root of {Hebrew Ref} is y-k-r, while the actual root is
k-r-h, and so our Rabbis' interpretation is the correct one.
119 Thus, the prefix ka-, which precedes the word
"your sins," refers to number of punishments, and not their
intensity (N.Y., see M.).
120 Rashi rejects the
possibility that G-d would punish us sevenfold, for that is
unjust, but rather He punishes measure for measure---seven punishments
for seven sins (M., G.A., N.Y.).
121 Since, strictly
speaking, wild animals cannot be "sent" on an errand, since they lack
the intelligence to carry out a "mission." But they can be incited to
attack people (L.B.).
122 Devorim 32, 24.
123
Both wild and domestic animals will attack children.
124
Literally, "anger."
125 Again in Devorim 32, 24.
126
Sifra here (Bechukosai, per. 5, 6) has: "ox," which is more
probable, since there is nothing unusual in wild asses biting people
(D.H.).
127 That is, the bereavement meant here is
specifically that of children, and minor children at that. The verb {Hebrew Ref} refers to loss of children, as for example in Bereishis 27,
45 (N.Y.).
128 Since they stay outside they are more vulnerable to
attack by wild animals, and they will be entirely decimated, while
people may remain indoors, and so the next clause warns only that they
"will reduce your population"---but not exterminate it entirely
(L.B.).
129 See previous note.
130 Public roads,
reshus ho-rabim (Sifra Bechukosai, per. 5, 7).
131
Private thoroughfares (Sifra Bechukosai, per. 5, 7). N.Y. proposes that
there is a double- {Hebrew Ref} here. The word {Hebrew Ref} can
be broken down into three parts: {Hebrew Ref} , {Hebrew Ref} , {Hebrew Ref} , with the last two (-ei-and chem) specifying
which roads are intended.
132 I.e., serpents.
133
I.e., to repent. Since the word {Hebrew Ref} is a {Hebrew Ref} ,
a passive, it should be followed by a preposition, "if you do not take
a lesson from it," i.e., from the punishment, I will punish you
further. However, instead we have the word {Hebrew Ref} , "to Me,"
and so Rashi explains this usage (G.A.).
134 Since Rashi's
alternate interpretation below identifies the "covenant" here with
that of the Torah, it would seem that the first interpretation he
proposes relates to another covenant, that of a human overlord, such as
the one that King Nevuchadnezzar of Babylon forced on King Tzidkiyohu
of Yehudoh (see Melochim II, 24--25).
135 Literally, "and this is."
136 Sifra
Bechukosai, per. 6, 1. This is a punishment which is not mentioned here
in the Tochachoh, and which occurs in the course of war and battle, as
was the blinding of Tzidkiyohu, which was carried out by King
Nevuchadnezzar of Babylon on his own, and precisely because Tzidkiyohu
violated his covenant with Nevuchadnezzar (see Melochim II, 25) (G.A.,
B.M.H.). S.Z. proposes an entirely different interpretation of Rashi's
phrase {Hebrew Ref} , here translated "that is not for the
covenant." He suggests that this means, "that is not customary,"
i.e., not according to the rules of war accepted by civilized peoples,
similar to the "Geneva conventions" of our own time. The blinding of
Tzidkiyohu was not according to these rules.
137 I.e., the
Torah; Rashi follows the Gemoro's interpretation of the phrase in
Shabbos 33a.
138 Even before the sword enters among them, as
when a siege ends and the besieged city is captured. Rashi explains
"sword" as referring to the enemy armies before the final
victory, since the verse goes on to speak of siege (G.A.).
139
Literally, "you will be gathered.
140 That is, this
"gathering" into cities will not be ordinary, as when people of
surrounding villages enter the metropolis for trade, etc., but will be
the result of siege (G.A.).
141 Literally, "given into.
142 Sifra
Bechukosai, per. 6, 1. Rashi wishes to explain the connection between
pestilence and being captured by the enemy, since those felled by the
plague can hardly be captured; Rashi explains that it is those who
attempt to bury the dead who are captured (L.B., see N.Y.).
143
Yirmiyohu 48, 17.
144 That is, something which a person
relies on; in this case it is used metaphorically for "the staff of
life," i.e., bread (L.B.).
145 Yechezkel 5, 16. That is,
the beginning of the famine, since the arrows have not yet done their
full damage (S.Z.).
146 Ordinarily, if several women work to
heat up one oven, the bread they produce is even more well-baked than
usual, but here, for want of enough wood, they produce poorly baked
bread (S.Z.).
147 Sifra Bechukosai, per. 6, 2.
148
Even after it is produced it will not be satisfying.
149
"And you will huddle" above in verse 25.
150 As G.A. explains, it refers to the coming of the
enemy's armies before the siege begins (L.B.). Aside from this, if it
were counted and differently interpreted, we would have eight
punishments and not seven (M.).
151 Sifra Kedoshim, par. 1,
11.
152 Though the juxtaposition of idols and corpses may
seem bizarre, Rashi points out that this actually happened (S.Z.).
153 Sifra Bechukosai, per. 6, 4; Sanhedrin 63b.
154 Sifra Bechukosai, per. 6, 4. This is the implication
of "My soul shall loathe you" (K.A.).
155 In the
next verse.
156 Not only will the cities be emptied of their
inhabitants, but no one will pass by either; your cities will not even
serve as lodging for travelers on their way to another destination
(D.H.).
157 In our verse.
158 Since if the
sanctuaries are empty, there can be no offerings, and so G-d will in
any case not accept them. The punishment of not having offerings
accepted is relevant only when there are sacrifices, and the
sanctuary is not desolate. Thus, these two clauses must be
independent of each other (D.H., L.B., see B.M.Y.I.).
159
Literally, "become sanctified."
160 Literally, "make
appointments."
161 Since in this case "desolation" is said of "your
enemies" (N.Y.).
162 So long as the Jews are exiled from
it, the land of Israel remains desolate, as historians of the Land have
observed; Sifra Bechukosai, per. 6, 5. B.B. notes that when Sancheriv
attempted to resettle the northern kingdom after exiling its
inhabitants, they were ravaged by lions (see Melochim II, 17, 25).
163 Literally, "its neighbor.
164 Sifra Bechukosai,
per. 6, 6. They are all separate and isolated. Rashi, following Sifra,
relates the root z-r-h, "to scatter," to another one of its
meanings, "to winnow." Winnowing was accomplished by throwing the cut
stalks of grain into the air so that the grain would be separated from
the chaff, which would be carried away by the wind; this follows the
threshing. N.Y. remarks that Rashi uses
barley rather than wheat to illustrate his {Hebrew Ref} because
the barley grains, being lighter, will separate more.
165
Literally, "empty.
166 And that is why the action of
unsheathing is expressed by the verb "to empty" (see previous note).
It is not the sword which is emptied, but the container---the
scabbard---which holds it (D.H.).
167 Sifra Bechukosai, per.
6, 7.
168 Rashi is concerned with the repetition of this
sentence from verse 31, and so he interprets this as referring to a
long exile (D.T.).
169 Literally, "goes into exile.
170
That is, when the person exiled is himself destined to return, his
mind's eye retains images of his home; but when he knows that he
himself will not return, even this consolation is taken from him
(B.Y.).
171 Sifra Bechukosai, per. 7, 1.
172
Since it does not make sense to interpret the appeasement as relating
either to the land or to its sabbatical years (G.A.).
173 Who is King of the earth and the land (M.L.).
174
A dot in it, signifying a "doubled" pronunciation.
175
That is, since the verse employs the word {Hebrew Ref} , in place of
{Hebrew Ref} , the loss of the second mem is registered by a
dogesh in the remaining one. Some editions omit this comment
(D.H.).
176 Yechezkel, 4--6.
177 The verse
continues: "and place the iniquity of the House of Israel on it; you
must bear their iniquity for the number of days which you lie on it. I
will place on you the years of their iniquity, for the number of
days---390 days, and you will bear the iniqity of the House of
Israel." Most commentators on these verses in Yechezkel draw on
Seder Olam for their calculation of the years of sin, which they
trace back to the days of the judges. "Israel" thus refers to the
Israelites as a whole, and not just the northern kingdom, which lasted
far less than 390 years---243 according to Rashi, 241 according to
Radak. If so, the 390 "left side" years and the 40 "right side"
years do not correspond. Abarbanel suggests that the 390 years
represent the time from the division of the kingdom until the
destruction of Jerusalem, and that "left" symbolizes not the North,
but the place of the heart in the body, and thus the prophet's thoughts
during those 390
years. Seder Olam's calculation goes approximately as
follows, according to R. Joseph Resh Metivta, as preserved in Rashi's
commentary on Yechezkel. For the years of the Judges, we assume that
the years of oppression recorded in the Book of Judges reflect the
years of the Israelites' sinning; therefore 8 years (of oppresssion by
Kushan Rish'atayim + 18 (Eglon of Moav) + 20 (Sisera) + 7 (Midianites)
+ 18 (Ammonites) + 40 (Phillistines) = 111. For the sinful years of the
northern kingdom: 22 (Yerov'om) + 2 (Nodov) + 24 (Ba'asho) + 2 (Eloh) +
12 (Omri) + 22 (Achov) + 2 (Achaziyoh) + 12 (Yehorom) + 28 (Yehu) +16
(Yeho'ochoz) + 16 (Yeho'osh) + 41 (Yerov'om II) + 10 (Menachem) + 2
(Pekachiyoh) + 20 (Pekach) + 9 (Hoshe'o, whose last year is not
counted) = 239. Together with the 111 of the era of the judges, this
makes 350. The remaining 40 years are the years of Micho's idol, as
described in Judges 18.
178 The verse continues: "---forty
days, [each] day for a year, [each] day for a year I have made for you.
179 Not counting the reign of Yoshiyohu, who was a righteous
king, and the short (three-month) reigns of Yeho'ochoz and Yohoyachin
(S.Z.).
180 I.e., his reign.
181 That is, the
forty years of the southern kingdom of Yehudoh are calculated as
follows, according to Rashi and Radak on Yechezkel: Twenty-two sinful
years under Menasheh, two under Amon, eleven under Yehoyokim, and the
first five of Tzidkiyohu, in which year this prophecy was given. But if
you count all of Menashe's reign, you are thirty-three over the limit
of forty.
182 And they do not count as years of sin. The
correct total is thus: 22 (Menashe) + 2 (Amon) + 11 (Yehoyokim) + 11
(Tzidkiyohu) = 46.
183 Sanhedrin 103a.
184 I.e.,
both reigned eleven years. As noted above, then, the total is forty
years of wickedness in Yehudoh.
185 That is, 16 times 4.
186 Since the
sabbatical year falls every seventh, and seven times five is 35.
187
If, however, we begin the count of the eighth sabbatical cycle with
the jubilee, the eighth sabbatical year falls in year 56 and not 57;
this yields another two years per century, and over four
centuries---eight years, which leaves room for yet another sabbatical
year which Rashi's calculation omits, and this completes the seventy
years. However, this depends on a dispute between Tanno'im; the Sages
say that the Jubilee does not count as one of the years of the
sabbatical cycle, and so the new cycle begins with the fifty-first
year, while R. Yehudoh counts the jubilee as the first year of the next
sabbatical cycle (Nedorim 61a). Thus, Rashi here follows the view of
the Sages.
188 Literally, "entered into.
189
Divrei Hayomim II, 36, 21.
190 Seder Olom.
191
Whose root is {Hebrew Ref} , "to designate," hence, "designated
time, festival." The mem is not part of the root, but signals a
noun---"that which is designated.
192 Whose root is
y-k-sh, "to hunt," thus: "that which hunts or captures," i.e.,
a "trap" or "stumbling block.
193 And that is the meaning
of fleeing from a sword---from one wielding a sword with intent to
kill. M. suggests that the point of Rashi's comment is that "fleeing
from a sword" is equivalent to "as though fleeing from a
sword," with a kof before it. Y.H. notes that the first
printing of Rashi's commentary has a reverse word-order: {Hebrew Ref} , "as though killers are pursuing them," and
that is clearly the superior reading, as K.M. also notes.
194 Literally, "it produces a sound."
195
Bereishis 41, 6.
196 Shemos 21, 25.
197 G.A.
suggests that this clause is separate and distinct from the one before.
That is, because of their faint-heartedness the Israelites will flee
from the sound of rustling leaves, while the clause "and they will
flee as though fleeing from a sword" refers to a generalized fear of
pursuit. One proof for his contention is that if their fear of pursuit
was caused by the sound of rustling leaves, why does the verse have to
add "with no one chasing them"? That is obvious from the fact that it
is only the sound of rustling that impells them to flee in the first
place!
198 Reading {Hebrew Ref} , as do several early
printings (Y.H.). Current editions have {Hebrew Ref} , "when
they run," which is awkward.
199 Rashi explains that they
will flee and stumble out of terror, and not because of a pursuing
sword, and that is why the verse states that will stumble "as
though before a sword." However, since in the end, this too is
easily understood, and the verse seems redundant, he adds the midrashic
explanation which follows (L.B., see B.B.).
200 Literally,
"to run.
201 See previous note.
202 Literally, "this one."
203 Literally,
"this one.
204 Since all are morally responsible for one
another's sins and shortcomings, when one sins, it is the
responsibility of all, and all suffer, if they have not attempted to
prevent the sin (G.A.) (Sifra Bechukosai, per. 7, 5; Sanhedrin 27b). M.
notes that the following clause, "when there is no pursuer" cannot be
understood according to this midrashic explanation. He suggests that it
should therefore be understood as an {Hebrew Ref} , a tradition
which was simply attached to a convenient phrase, rather than a
full-scale midrash.
205 See Sifra Bechukosai, per. 8, 1. The
essential point of Rashi's comment is that the word {Hebrew Ref} ,
which could be interpreted to mean "you will be destroyed," cannot be
what is intended, since G-d has promised never to destroy the Jewish
people, G-d forbid (M., G.A., B.M.H.). Compare Rashi's comment on verse
33 above: "[but] Israel are scattered as by a winnowing fan, as when a
person winnors barley with a fan, and not one of them (=the barley
grains) clings to the next.
206 Who will be consumed by
persecutions (Malbim).
207 I.e., "follow in the footsteps
of."
208 Sifra Bechukosai, per. 8, 2. When they continue to
sin in the same ways that their ancestors have, they receive
punishment, not only for their own sins, but to some extent for the
sins of their ancestors as well, as Rashi notes (based on the Talmud)
in his comments to Shemos 20, 5: "'I am cognizant of the sins of the
fathers for [their children], to the third and fourth generation of My
enemies'---when they (the children) retain in their hands the deeds of
their fathers" (Berochos 7a) (M.).
209 Zecharyoh 14, 12.
210 Tehillim 38, 6.
211 Even though I have decreed exile on them, I will not leave
it to the nations to carry out My decree, nor will I abandon them there
but I Myself will accompany them there, and, so to speak, My
Shechinoh, My Divine Presence, will also be exiled so long as they
are (G.A., N.Y.).
212 I will prevent you from going from bad
to worse, with the excuse that you have been exiled.
213
Literally, "according to their deeds." That is, since we are in
Exile, we will become assimilated to gentile ways.
214
Literally, "My wings," meaning, I will keep them faithful to the
Torah and its mitzvos.
215 Yechezkel 20, 30; Sifra Bechukosai, per. 8, 4.
216
Shemos 21, 36.
217 That is, if the word " {Hebrew Ref} "
which usually means "or," here has the implication: "if" as in
Shemos 21, 36, then this conditional clause is connected with the
following clauses: If they are humbled, then their sins will be
forgiven, but without this humbling, exile and suffering alone will not
provide atonement (N.Y., see also B.Y., Tz.L.).
218 And it
is not certain that exile will accomplish its intended purpose of
humbling them. According to this second interpretation, which is not
far from the first (L.B.), this clause connects with the preceding: I
will bring them into exile, which will perhaps succeed in humbling them
(Tz.L., B.Y.).
219 Even after they repent, since yirtzu
refers to appeasement but not atonement; for atonement more
suffering is required (M., see B.M.H. above).
220 I.e., with
the vov between the kuf and the veis; the usual
spelling is without the vov. The five places are here, Yirmiyoh
30, 18; 33, 26; 46, 27; 51, 19.
221 I.e., without the final
vov; again, this is an unusual spelling; the five places are
Melochim II, 1, 3; 1, 4; 1, 8; 1, 12; Malochi 3, 23.
222
G.A. explains the number "five" as referring to a person's
five-fingered handshake when giving a pledge, as Mishlei 6, 1 and 3
note.
223 Literally, "that."
224 Only
G-d knows that each of the Patriarchs is worthy of bringing the
Redemption, even without their combined merit. Moshe, however, in his
rendition of the Tochochoh in Devorim 28, lists the Patriarchs in
chronological order (G.A.).
225 This difficulty only arises
in the wake of Rashi's interpretation, that each of the Patriarchs has
sufficient merit on his own; if so, why not use the word
"remembrance" with each of them? Originally, when we assumed that the
combined merit of all of them was required, there was no difficulty,
since there was no need to mention "remembrance" separately for each
one (D.D.).
226 Since he would have been turned into ashes
had he been sacrificed as a burnt-offering at G-d's command (Bereishis
22).
227 And so no "remembrance" is necessary, since they
are always before Him. This is because Yitzchok's merit in offering
himself as a sacrifice, cooperating with his father, is beyond
"remembrance" and is as clear as "seeing" (B.Y., K.A.).
228
Sifra Bechukosai, per. 8, 7.
229 {Hebrew Ref} , which
comes from the root a'-n-h, "to answer," means "in response
to," or: "because." It differs from the word ba'avur, which
also means "because," in that ya'an always refers to
punishment (B.Y.).
230 Rashi wishes to explain the doubling
of the word ya'an, "because" and to provide the missing {Hebrew Ref} or {Hebrew Ref} , "in that," which usually follows {Hebrew Ref} (see Bereishis 22, 16, Bemidbar 11, 20, Devorim 1, 31---but note
Bemidbar 20, 12, which does not have it) (M.). The doubling is
intended to emphasize the certainty of punishment; the double ya'an
applies to each of the two parts of the following sentence, and
should not be divided up, with one ya'an for "they despised My
laws" and one for "their soul rejected My statutes" (D.D.).
231
That is, the word {Hebrew Ref} , which often may be translated
"also," here has the meaning "even" (B.Y.).
232
Literally, "which is with them." L.B. suggests that Rashi's lengthy
explanation is intended to emphasize that the difficulties and
persecutions which they suffer "in the land of their enemies" is
connected with G-d's unwillingness to reject them.
233
Literally, "the first ones." Since this expression is not usually
applied to the Patriarchs, and since the verse continues with the
clause, "whom I brought out of the land of Egypt," it must refer to
the tribes of Moshe's time, as Rashi explains (S.Z.).
234
Sifra Bechukosai, per. 8, 11.
235 And that is why the verse
has the word "Torah" in plural (K.A).
236 Literally,
"all.
237 Sifra Bechuskosai, per. 8, 12.
Chapter 27 - Text Notes
238 Reading with the first edition, and with Y.H., {Hebrew Ref} , "he should specify" and not {Hebrew Ref} , "he should
separate [i.e., a sacrificial animal]." The person who wishes to make
a vow to contribute a specified sum to the Temple must specify the
amount and the purpose.
239 See previous note.
240
Literally, "his soul."
241 That is, I am obligated to
contribute the worth of an organ which is vital to life (G.A.). See
Sifra Bechukosai, par. 3, 6 and Arochin 4a.
242 Literally,
"whether he is expensive or cheap"---as in a slave market; whether he
is worth more than the market price or less (S.Z.).
243
Which depends on the gender and age of the person making the pledge.
244 Ordinarily, the final kof would act as a
masculine pronomial suffix ("your"), indicating, in this case, the
meaning, "your valuation." However, this is impossible, since in
verse 23 the word is used with the definite
article, something which is impossible if the kof were a
pronomial suffix. Moreover, even if the extra kof is intended
for a {Hebrew Ref} , as in Arochin 4a, this would be the case for the
first occurence; what of the rest? (N.Y.)
245 Literally,
"are nothing."
246 Arochin 2a.
247 Literally,
"days.
248 {Hebrew Ref} denotes the age of sixty, as
Mishnah Ovos 5, 21 observes; in some printings this reference appears
explicitly in Rashi's comment (Y.H.).
249 Diminishing from
fifty to fifteen, which is a less than a third of his previous value.
250 Diminishing from thirty to ten, which is exactly a
third of her previous value. If so, a woman loses more of her
worth than a man, which is the reverse of what is intended here.
Presumably, the point of this observation is that a woman loses only
so much as to make her a third as valuable as before, while a man
loses much more, to make him worth less than a third of his
previous value (D.Y.).
251 The comment in parentheses is
arithmetically difficult (see previous note) and M. and S.Z. did not
have it in their texts of Rashi.
252 In a proverbial
expression.
253 Arochin 19a.
254 Literally, "he
cannot reach."
255 That is, he is not necessarily poor, but
merely is poorer than he has to be in order to pay his
valuation, i.e., his means are insufficient to pay. The mem of
{Hebrew Ref} in the next word, is the comparative mem---"he
is (too) poor (than he should be) in affording the valuation
(M., B.M.H.)
256 Literally, "he shall set him." The word
{Hebrew Ref} is a {Hebrew Ref} , meaning: "he shall cause him
to stand [before the kohein]," and Rashi is concerned with the
use of the hif'il rather than the {Hebrew Ref} , "he shall
stand." He therefore concludes that the verse intends to include
situations other than the one in which the one making the pledge
pledges his own value and presents himself to the kohein,
as Ibn Ezra would have it. It also includes the case in which one
pledges someone else's value, and brings that person to the
kohein for assessment (B.Y.).
257 So Rashi explains the
word {Hebrew Ref} in his comments on Bovo Metzi'o 113b (S.Z.).
258 Literally, "according to what he has."
259 I.e., he makes his living by hauling loads by donkey
(B.M.H.).
260 Bovo Metzi'o 114a, Arochin 23b. Otherwise the
donkey is merely considered part of his estate and must be sold to pay
the assessment, at least according to the Rabbis (Arochin 24a).
261
Literally, "is valid." In contrast to the law set forth above,
that if one pledges the worth of a limb or organ on which life does not
depend, the pledge is invalid, here the verse discusses one who makes a
neder, and not an erech. In the case of a neder,
one may pledge the worth of non-essential organs. Rashi thus signals a
change of topic, even though the verse begins with a vov,
"and" (M., G.A., B.B.).
262 That is, to one who wishes to
bring a burnt-offering.
263 That is, the whole of its sale
price is not sacred and for Temple use only.
264 Sifra
Bechuskosai, per. 9, 1, Arochin 5a.
265 As far as the
sanctity of sacrificial animals is concerned, a fat, healthy animal is
as sacred as one which is emaciated (G.A.). "Good" and "bad" thus
must be explained as Rashi does. Moreover, Devorim 17, 1 defines a
blemish as "bad" ("every blemish, which is bad") (L.B.).
266 See Temuroh 9a. As M.L. notes, there are actually four
possibilities in exchanges, good for bad, good for good, bad for bad
and bad for good. If the first is forbidden, all the others are
certainly forbidden. However, the Torah took the two extremes as
examples in order to pave the way for the conclusion: that any
exchange results in both animals becoming sanctified in some
sense.
267 Since it cannot actually refer to an unclean,
i.e., unkosher, animal; no Jew would think to offer such an animal
(e.g., a pig) as a sacrifice (D.H.). Moreover, since the verse goes on
to specify "which cannot be offered to Ad-noy," the previous
adjective, "unclean" must refer to something other than ritual
uncleanness. (M.).
268 Since it cannot be interpreted as a
mere restatement of the previous verse, which dealt with blemished and
unblemished animals.
269 Literally, "go out."
270
For money.
271 Temuroh 33a.
272 And not the
original owners, who must add a fifth, as the next verse specifies. We
cannot assume that it is others who must pay a fifth extra,
since redemption refers to a return to the original owners, and it is
redemption which includes an additional fifth (M., N.Y., see also the
Ramban's view as presented in the notes to 25, 33 above).
273 Literally, "to add."
274 See verses 14
and 15 below.
275 See verse 19 below.
276 See
verse 30 below.
277 This is because he is willing to pay
more than someone else to regain what was originally his (M.L.);
it is also intended to discourage a change of mind on the part of
someone who consecrates his property to the Temple (Rabbenu Bachya,
based on the Rambam, end of Hilchos Temuroh). The fifth referred to
here means a quarter of the worth, which, when added to it, becomes a
fifth. That is, a fourth of twenty is five, while five is a fifth
of twenty-five (M.L.).
278 Regarding whom, as Sifra
notes (par. 4, 7), the previous verse stipulated that "as the
kohein determines its value...so shall it be" (N.Y.).
279 Thirty se'ah, approximately 360 liters. The
size of such a field is estimated as about 300x250 ammos (cubits)
(S.Z.), each cubit being somewhere between eighteen inches (according
to R. Moshe Feinstein, z.tz.l.) and two feet (according to the
Chazon Ish) in length. The Torah's emphasis is on what is sown, not
what it produces (M.).
280 Literally, "and that is."
281 That is, the field is worth fully fifty shekalim, when
an entire cycle is still available for planting (M.).
282
Literally, "gives."
283 A shekel.
284 A
forty-eighth of a shekel.
285 As Rashi explains in
detail in his comments on verse 18.
286 From the time it was
dedicated to the end of the cycle. For a full cycle of
planting---forty-nine years---the field is worth fifty shekalim,
and so each year's planting is worth one shekel and {Hebrew Ref}
(fifty divided by forty-nine).
287 Since the Temple suffered
no loss.
288 As in verses 20, 21.
289 Literally,
"hand."
290 The kohanim who served in the Temple
were divided into twenty-four priestly watches ( {Hebrew Ref} ) who
served for a week in order of rotation.
291 And so an entire jubilee cycle is available for
planting (M.).
292 Some commentators do not accept this
second "immediately" as genuine, but there is no difference in
meaning, since the first applies to both the consecration and the
redemption; so long as the redemption is at the beginning of the cycle,
it does not matter when the consecration actually took place (M.).
293 Rashi wishes to explain that {Hebrew Ref} ,
"assessment," refers to the standard 50 shekolim just
mentioned, and not any actual assessment of value by the kohein.
294 Literally, "behold."
295 Literally, "its
money."
296 Literally, "behold."
297 Since there is a shekel left over of the fifty
shekolim total.
298 And this must be accounted for,
as Rashi proceeds to do (L.B.).
299 Literally, "small
change" ( {Hebrew Ref} ).
300 See Sifra Bechukosai,
per. 10, 5, Arochin 24b.
301 Since the subject of the verse
is not "years," which is a plural, and the verb nigra', "it
should be reduced," is singular; the subject is thus the (implied)
word "number [of years]" (S.Z.).
302 As noted above, if
the original owner wishes to redeem his field from the Temple treasury,
he must add a fifth (M.).
303 Continuing the same subject as
the previous verse, and preparing the way for the change in subject
with the next verb.
304 Though the verse does not signal the
change of subject, it must clearly refer to the treasurer, since the
original owner has not redeemed his field and thus can hardly sell it
(see G.A.).
305 In the jubilee year. The emphasis here is on the
original owner/consecrator, who may no longer redeem the field, having
lost his chance with the sale of the field to a buyer. The Temple
treasurer may, of course, continue to redeem it. If neither the
original owner nor another buyer take the field, and the Jubilee comes,
it is called an "abandoned field," and may still be redeemed by the
original owner. In order to become priestly property, then, two
conditions are required: the original owner/consecrator does not redeem
it, and the treasurer sells it to someone else; when the jubilee comes,
it becomes Temple property.
306 And not from the Temple
treasury, since no redemption by it, or release from it, is mentioned
in this parashoh (M.).
307 Literally, "hand."
308 Bemidbar 18, 14, referring to Aharon.
309 Arochin
28a. Since the phrase "holy to G-d" can refer either to the Temple
treasury for Temple upkeep, or to the kohanim themselves, Rashi
had to explain which was intended (M.). B.Y. notes that this verse is
arranged as a {Hebrew Ref} , "a generalization followed by
specification." First it notes "holy to G-d," and then specifies:
"to the kohein."
310 Who had bought it from the original owners, or from
someone who had bought it from them. In any case, it is not his
ancestral field, and thus must return to the original owners in the
jubilee.
311 Literally, "hand."
312 No matter
in whose possession it now is, so long as it is not in the possession
of the original owners, it returns to them. This is fundamentally
different from the case discussed in verses 16--21, where the
original owner pledged his ancestral field to the Temple treasury.
In that case he is in danger of losing it forever, if he does not
redeem it, and the Treasury sells it to someone else. In this case,
however, it is not the original owner who dedicated the field, and so
he cannot deprive the original owner of his right of return in the
jubilee (L.B.).
313 The one who dedicated it, the one who
bought it from the original owner.
314 Literally, "money."
315 Or even a purchased field---a shekel and
dupondium per year (L.B.).
316 Or even where only the sum is mentioned, but not the
currency, such as the thirty shekolim specified to be given to
the owner of a slave who has been gored to death by an ox (Shemos 21,
32), or the fifty shekolim a rapist or seducer must pay the
father of the girl he raped or seduced (Devorim 22, 29), or the hundred
shekolim paid to the father of a women falsely accused by her
husband of not having been a virgin at marriage (Devorim 22, 19), or
cases where the currency specified is shekolim, as in the fifty
shekolim specified in verse 16 above---all must be in "holy
shekolim" (M.). This is in contrast to cases in which no sum is
specified or currency mentioned, where the payment need not be in holy
shekolim. These include valuations of houses, or the assessment
of a man who cannot afford to pay his pledge (as in verse 8 above)
(G.A.).
317 As Rashi proceeds to define in his next comment.
318 As Rashi proceeds to explain, after the increase of a
sixth, the shekel, which had originally been twenty mo'oh
s, became larger by a sixth (figuring from its changed worth), and is
now twenty-four (M.).
319 A shekel is thus twenty-four mo'oh, or
four dinars.
320 But only as a firstling; according
to one opinion, even though the firstling is sanctified from the womb,
it is a mitzvoh to pronounce it "sanctified" (see Rashi on
Devorim 15, 19).
321 To do with as he pleases, but it must
be treated as a firstling; see Arochin 29a.
322 Literally,
"is not directed."
323 Since firstlings of unclean animals
are not redeemable.
324 If you would want to interpret the
phrase "unclean animal" as referring to a donkey, which is unique in
that the Torah does allow for its "redemption" (in Shemos 13, 13)
(G.A.).
325 No matter what its value, but here "valuation"
is specified. Thus, the lamb which is substituted for the donkey
firstling is not really a matter of redemption, and so a firstling
donkey cannot be the subject of this verse (G.A.).
326 Verse
11.
327 After dealing with "legitimate" dedications, the
Torah now takes up the matter of what to do with ritually unclean
animals which are dedicated to the Temple treasury, but cannot be used
as offerings (G.A.).
328 Though this was already stated in verse 12, Rashi
makes the point here in order that no one mistakenly interpret the word
{Hebrew Ref} as "your worth," i.e., the worth you, the owner,
gives to the animal; rather, its value must be assessed by the
kohein.
329 Who are, after all, the natural redeemers
(G.A.).
330 This has already been stated above (in verse 8),
but Rashi wishes to insure that you not misinterpret the word {Hebrew Ref} as meaning "your assessment" and referring to the
owner/consecrator assessment. Rather, it means "assessment" and
refers specifically to that of the kohein (M.).
331
That is, whatever is consecrated without the purpose of the
consecration being stated.
332 Generally speaking, for the
upkeep of the Temple facilities (S.Z.). This is the view of R. Yehudoh
ben Beseroh in Arochin 28b.
333 Bemidbar 18, 14, addressed
to Aharon.
334 But when unspecified as such they go to the
Temple treasury.
335 See Sifra, Bechukosai, per. 12, 5,
Arochin 28b. This is the view of the Sages.
336 Literally, "words."
337 I.e., to the
Temple treasury (S.Z.).
338 Literally, "have no
redemption." They cannot be redeemed, but once they come into the
kohein's possession, they are his to do with as he pleases, as
Rashi explains.
339 That is, they cannot become non-holy and
available for common use, and thus cannot be redeemed, until they come
into the possession of the kohanim who can do whatever they like
with them (G.A.). In contrast, things dedicated to the Temple treasury
can be redeemed by the one who dedicates them, who then donates the
money thus obtained to the Temple treasury (B.Y.), as Rashi proceeds to
explain.
340 I.e., to G-d, and thus to the Temple treasury.
341 That is, if he had an animal which he had set aside
for a burnt-offering or peace-offering, and now he dedicates it as a {Hebrew Ref} , the dedication has legal force. However, since the animal
was already set aside for a sacrifice, he must bring it as such while
paying its worth as {Hebrew Ref} , either to the kohein or to
the Temple treasury, depending on his intention, or, if he did not
specify his intent, according to the opinion of either R. Yehudoh ben
Beseroh or the Sages (S.Z.).
342 28a.
343 If he
says, "I am obligated to bring a burnt-offering" he is responsible to
bring them even if the animal originally intended is lost or dies. In
this case, he dedicated the burnt-offering, and must pay the value to
the kohein, as Rashi proceeds to explain.
344 That
is, if he says, "This burnt-offering is dedicated," he is not
responsible for loss or theft.
345 I.e., the benefit he
derives from deciding to which kohein to present it.
346
Literally, "of a man."
347 Whom he owns bodily and thus
may dedicate, and in contrast to Hebrew slaves and maidservants, whom
he may not, because he only "rents" their services for a specified
number of years. This is derived from the midrashic interpretation of
"of a man"---but not all men, excluding Hebrew slaves (Arochin 28a).
This is yet another example of a mem which excludes part of the
following category.
348 Since the word {Hebrew Ref} ,
"dedication," also has the meaning "something consigned to
destruction" or "a person consigned to be put to death," the Rabbis
interpreted this verse in light of this parashoh and the meaning
of {Hebrew Ref} as in Bemidbar 21, 2 ("I will destroy their
cities"). Though ordinarily a person who vows his worth, or has his
worth vowed by someone else, is legally considered to be worth the
value set on him by age and gender (see verses 3--6 above), someone
about to be put to death is considered dead for purposes of valuation,
and therefore by definition a vow regarding his vow is meaningless
(M.).
349 I.e., I obligate myself to donate his worth to the
Temple treasury.
350 That is, his vow has no effect. Since
the man is about to be executed, he has no worth in the slave market.
The phrase "cannot be redeemed" means that he has no redemption price
because his life and services have no value (Sifra Bechukosai, per. 12,
7; Arochin 6b).
351 Rashi's comment is intended to insure that we not take
the phrase {Hebrew Ref} "he shall surely be put to death," as
referring to the consequences of the dedication, but is the reason
for the impossibility of redeeming the pledge (B.Y.).
352
Literally, "no money." He has no worth when offered for sale to be
sold as a slave.
353 Not only has he no worth as slave, but
he also has no erech, no vowable worth as a person of a certain
age (S.Z.).
354 After separating terumoh (from
one-fortieth to one-sixtieth of his crop) to be given to the kohein
, and a tithe (one tenth of the remainder) to be given to the
Levite, the landowner separates another tenth of the remaining crop to
be eaten in Jerusalem. If he lived a distance from Jerusalem, he was
permitted to sell the crop and take the money to Jerusalem in oder to
buy food and wine in Jerusalem to eat there. In the fourth and sixth
years of the sabbatical cycle, this tithe went to the poor (ma'aser
oni). Though {Hebrew Ref} ("first tithe"), {Hebrew Ref} ("second tithe") and {Hebrew Ref} ("poor tithe")
are all called {Hebrew Ref} , only second tithe may be called
"holy," as the person who brings it to Jerusalem states: "I have
removed the holy [tithe] from the house" (Devorim 26, 13). Thus, our
verse must refer to ma'aser sheni, since it describes the
ma'aser as "holy" (M., G.A.).
355 But not vegetables
and legumes (L.B.).
356 That is, "of the fruit of the
land" is not to be connected to the phrase before, "seed [crops] of
the land." They are two separate phrases, and should be understood as
connected with an "and" (B.Y.). Rashi here expresses his opinion that
only these types of crops are subject to tithing by Torah law, while
other crops are tithed by Rabbinic decree; the Rambam holds that the
others are tithed by Torah law as well (M.L.).
357 Devorim 14, 23; see Kiddushin 53a. Although it is
called "holy," it is not forbidden to benefit from it; on the
contrary, you must eat it, but only in Jerusalem (K.M.).
358
Literally, "friend."
359 But crops that were raised by his
fellow-Jew and given to him as a gift; must be tithed, and that is why
Rashi repeats the phrase "one who redeems the [second] tithe of his
fellow-Jew." In such a case, the recipient of the gift must add a
fifth, as explained in Mishnah Maaser Sheni 4:3 (N.Y.). See the note on
verse 12 above for an explanation for this.
360 Devorim 14,
25. See Kiddushin 24a.
361 The sheep or cattle, since only
they are tithed, as it states in our verse: "And all tithings of
cattle or sheep...." (M.).
362 By setting their mothers
outside the gate; they therefore file out of the gateway in order to
join them (B.B.).
363 Bechoros 58b.
364 Ibid.
Cattle and sheep are tithed each year, and cannot be tithed for another
year (N.Y.).
365 Such as the flesh of sin- or guilt-offerings, or the
skin of burnt-offerings.
366 You must bring to Jerusalem
(Devorim 12, 11).
367 And not merely passively take every
tenth animal which comes out of the pen.
368 Not only sheep,
but even cattle may not have their hair shorn (D.H.).
369
See Bechoros 14b. Thus, cattle set aside for the tithe may not be used
to plow or pull loads, etc. (B.M.H.).
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