Vayikro
Book 3: Leviticus


BECHUKOSAI - NOTES ON RASHI COMMENTARY


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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