1 Kidushin, 37b. As with the first fruits here, Scripture
above (17:14) conditions the mitzvah of appointing a monarch on the
inheritance and settlement of the land. Rashi there, however, does not
remark that the mitzvah did not apply until the land was apportioned.
He reserves that comment for our passage, because of its novel
teaching; until the conquest and apportionment were completed, it was
permissible to enjoy the produce of the land without bringing the first
fruit offering to the Temple. (M., based on Kidushin, ibid.)
2
From {Hebrew Ref} , " 'Of' the first fruits"-take from
some species of first fruits, but not from all. This differs from "Of
the first of your loaves" (Bemidbar, 15:21), which refers to the
chalah portion which must first be removed from the loaf and given
to the Kohein. There, " 'Of' the first" teaches that only
part of the loaf may be designated as chalah. But not the entire
loaf (Rashi there). That derivation follows from the tevel
restriction, which prohibits the eating of the loaf until the chalah
portion has been designated. As it is the function of the
chalah designation to remove this restriction from the remainder of
the loaf, it follows that only a part may be designated as chalah.
With our bikurim-first fruits, however, no such tevel
restriction applies. Thus, the designation here need not be
limited, and, indeed, the grower may designate all his crops as
bikurim if he so desires. (G.A.)
3 ".
4 Menachos, 84b.
5 Berachos, 39a. Although {Hebrew Ref} appears in a previous chapter (8:8), Rashi records the
interpretation here to justify "seven" species rather than eight. {Hebrew Ref} is not translated as "the olive, and oil," thereby
adding an eighth species, but rather as a single species. (M)
6 In
pockets, rather than absorbed in the flesh of the fruit, as in other
olives. (Rashi to Berachos, there). All olives yield oil. The special
mention of 'oil' here indicates an abundance. (G.A.)
7 Not to
the honey produced by bees, which cannot be considered a fruit. Rashi
mentions this interpretation here to indicate that the seventh
"honey" species mentioned in Scripture refers, like the others, to a
fruit. This justifies "seven" species of first fruit, rather than
"six." (M. See fn. 5.)
8 Sifrei, 26:2.
9 Unripened,
from "the first." However, if he failed to make the earlier
declaration, he may do so after harvesting as well. (M)
10 Or of
the six other species. The fig is mentioned specifically because it
generally matures earlier. (S.C.)
11 Bikurim, 3:1.
12 Even if he is not as excellent as the earlier kohanim.
Ramban objects to this interpretation, contending that, as the
obligation to deal with any kohein available is self evident, it
is unnecessary for Scripture to specify the obvious. Divre David
answers. Scripture here requires that G-d's Name be associated with the
kohein---"I ascertain, today, before 'The Lord your G-d'.
13 Sifrei, 26:3.
14 ".
15 Sifrei,
26:3.
16 From "today." (M)
17 Only one reading each
year. If the farmer should make a second pilgrimage to the Temple,
bearing the first fruits of a later-ripening species, he does not
repeat the readings (vs. 3, 5--10) in our chapter. (M)
18 Sifrei,
ibid.
19 This is derived by comparing the word "hand" here
with "hand" in the chapter concerning the shelomim offering
(Vayikra, 7:30), where waving is mandated. (Succah, 47b)
20 Not
literally. The owner grasps the basket at the outer rim, and the
kohein at the bottom. (Rashi to Sukkah, ibid, from Bikurim, 3:6)
21 Sotah, 32b. Not a reply, as there was no preceding
statement. (M)
22 Although the Aramite incident is not directly
related to the gift of the land mentioned above (v. 3), it is cited as
another example of G-d's benevolence. (G.A.)
23 Intending to
murder him, when G-d intervened. (Bereishis, 31:29) However, Scripture
omits this, and turns immediately to the Egyptian exile and the exodus.
Why not mention the intervention? Because this would close the Lavan
incident, thus separating it from the Egyptian story. Scripture prefers
to link the two, to highlight the phenomenal advance of the Jewish
nation from near extinction at the hands of Lavan, to the glories of
the deliverance from Egypt. (G.A.)
24 Sifrei, 26:5.
25
Yerushalmi, Peah, 1:1. With Israel, however, G-d equates the intent
with the deed only in case of idolatry. (Minchas Yehudah, from
Kidushin, 39b)
26 The descent to Egypt is a new episode,
unrelated to the Lavan incident. (S.C. See fn. 23)
27 Sifrei,
26:5, from Bereishis, 46:27.
28 But not to the entire country, as that is mentioned next.
(Sifrei, 26:9)
29 Meaning the entire country, whereas "this
place" refers to the Temple. (M)
30 The kohein has already set down the basket before
the owner's recitation began (v. 4). Why is the owner now instructed to
set it down? Evidently, the owner took it before reciting. (M)
31
"You shall place it" here is compared to "he shall place it" in
verse 4, where waving is mandated. (G.A. See fn. 19)
32 "You
shall rejoice," addressed to the commoner bringing his first fruit,
cannot be construed literally, as a command for him to rejoice by
partaking of the first fruits, since the fruits are forbidden to anyone
but a kohein. Rather, the sense of the passage is, 'you shall
rejoice with your bounty when bringing the first fruits'. (G.A.)
33
Pesachim, 36:2.
34 The Levi'im did not receive parcels of
land, but they were given cities (Bemidbar, 35:2).
35 The
proselyte is tacitly included in all mitzvos. Why specify him here? To
include him in bringing although he cannot recite. (S.C.)
36 Vs.
4, 7.
37 Bikurim, 1:4. Yerushalmi (Bikurim, 1:4), however,
permits the proselyte to make the recitation, considering
38 The tithes of the produce which grew during the third year.
The tithing process however, was completed during the fourth year, as
Rashi explains. (M.)
39 After shmittah. The tithing cycle
is completed at the third year (see Rashi below to "the year of the
tithe"), resumes with the produce of the fourth year, and is again
completed three years later, at the sixth year. Indeed, the "third
year" in our passage refers to both the third and sixth years after
shmittah, as each completes the cycle. (M)
40 Of any
remaining tithes by removing them from one's property, and fulfilling
the required Mitzvah-first tithe to the Levi, second tithe to the
indigent. See Maaser Sheni, 5:6.
41 Of the declaration set forth
in vs. 13--15.
42 The biur---divesture takes place on the
eve of the first of Pesach, followed by the recitation on the seventh
of Pesach. (S.C., from Maaser Sheni, 5:10. See Rambam, Maaser Sheni
V'neta Revai, 11:7)
43 14:28.
44 ".
45 In the passage just
quoted (14:28), which, like like our passage here, refers to the
biur-divesture of the tithes.
46 31:10.
47 ".
48 Hence, the
designated time for divesture would fall on the eve of Succos rather
than Pesach.
49 So that the process of actually separating the tithes,
which may only be performed after harvesting, must take place after
Succos. The specific tithing obligations, however, follow those of the
third year (first tithe, indigent tithe), when the fruit blossomed and
was formed.
50 Sifrei, 26:12.
51 "The year of the
tithe" meaning one tithe---otherwise, every year has its tithe. (G.A.)
52 Whereby six working years are followed by a seventh
shemittah year.
53 To be given to the Levi.
54 "Speak
to the levi'im, and say to them: when you take, from the
Israelites, etc." (Bemidbar, 18:26)
55 To be eaten in
Jerusalem.
56 14:23.
57 Sifrei, 26:12, Rosh Hashanah, 12b.
58 If the gift is
given at home, however, the size of an olive is sufficient. (M., from
Tosefta, Peah, 4:2)
59 Equivalent to the size of twelve eggs (M)
60 With other foods, the amount varies; barley, a full kav,
wine, half a lug, etc. (M., from Peah, 8:5)
61 Sifrei,
26:12.
62 But the declaration is not made to convey the
information that the tithes were given, as G-d is omniscient. (G.A.)
63 Sifrei, 26:13.
64 Of any tree. The fruit borne during
the first three years after planting is forbidden. The fruit of the
fourth is sacred, and must be eaten in Jerusalem, like the second
tithe. (Vayikra, 19:23, 24)
65 Sifrei, ibid. Both of these are
Scripturally described as "sacred"---the second tithe, Vayikra, 27:0;
the fourth year fruit, Vayikra, 19:24. See Rashi there. (G.A.)
66 The second tithe mentioned here, obligatory during the
second shemittah year, but not during the third, when the
indigent tithe applies.
67 During the fourth year. (S.C., citing
Rashi, v. 12)
68 Sifrei, ibid. But not to the second tithe
mentioned previously in the passage, although that, too, should be
given to the Levi (14:27). Our additional phrase indicates an
additional tithe, besides the one mentioned previously. (M)
69 Some
Rashi texts read "the terumah gifts," referring to a) the
terumah taken by the Israelite from his produce, and given to the
kohein, and b) the terumas ma'aser taken by the Levi from
his first tithe portion, and given to the kohein. (G.A.)
70
Yerushalmi, Ma'aser Sheni, 5:5.
71 Sifrei, ibid.
72 Ibid.
Beyond the basic tithing commandment itself; the "total" commandment,
including even the proper sequence of the various tithes. (G.A.)
73
In the Torah, indicating that order is required (S.C.)
74 After
harvesting and further processing. The designation of bikurim,
however, takes place while the fruit is growing. See Rashi, v. 2.
75 Shemos, 22:28.
76 For example, tithing ten bushels
of wheat for ninety bushels of barley. (S.C.)
77 Sifrei, ibid.
78 With a general expression of praise, but not with the formal
text prescribed for all the blessings, beginning with, "May You be
blessed, O G-d our Lord, King of the universe, .
79 Sifrei, ibid.
80 The second tithe, entitled "sacred"
(fn. 65), but not the other tithes or terumah. (M)
81 At
the death of a close relative, until the burial. See Rambam, Ma'aser
Sheni V'neta Revai, 3:6.
82 Sifrei, 26:14.
83 Sifrei,
ibid.
84 The recitation in our passage indicates that eating
when defiled is prohibited, but the recitation itself is not a
prohibition. Where, in the Torah, is the prohibition stated? (G.A.)
85 ".
86 Blemished animals disqualified as Temple offerings.
87
".
88 The tithe, of which the
Torah says, "You may not eat in your cities."
89 The defiled
and the clean together---i.e., without concern for ritual defilement.
90 Concerning disqualified sacred offerings.
91 Yevamos,
73b.
92 By redeeming the fruits sanctified as Ma'aser
-tithe, thereby transferring their sanctity to the redemption money,
and using the money to buy a casket or shrouds. Actually, Scripture has
already specified that the money may be used only for food items
(14:25). Our passage further prohibits non-food use even for a mitzvah,
such as supplying the burial needs of the dead. (S.C., from Ramban.)
93 Ma'aser Sheni, 5:12.
94 All of the various mitzvos
relating to the tithe were already mentioned in vs. 13 and 14, leaving
only the mitzvah of bringing it to the Temple (M). Since the pilgrimage
to the Temple is the fundamental purpose of the tithing, it is
described as 'heeding the voice of G-d'---fulfilling the basic
commandment. (G.A.)
95 Ma'aser Sheni, ibid.
96 To others.
(S.C. See 14:26, 27)
97 Ma'aser Sheni, ibid.
98 This
follows directly from the recitation asserting that all of the
tithe-related mitzvos were fulfilled---'Give us the reward for
fulfilling mitzvos.' (M).
99 Ma'aser Sheni, ibid.
100 Vayikra, 26:3.
101 But
not with milk and honey. The oath to the fathers was for the land, but
did not specify milk and honey. (M)
102 G-d fulfilled it by
providing a land flowing with milk and honey. Thus, the phrase "a land
flowing with milk and honey" is not related to "as you swore to our
forefathers," but to "the land you have given us" (M); the sense of
the passage is 'the land you have given us---a land flowing with milk
and honey---as you swore to our forefathers.' (Ramban)
103 Tanchuma,
1.
104 The passage seems redundant, unless interpreted as a
blessing. (G.A.)
105 "You have glorified Him, He has glorified you."
106
Tehilim, 94:4.
107 Shemos, 19:5.
108 Mechilta, 12:78.
109 Vayikra, 20:26.
110 Mechilta, ibid.
111 {Hebrew Ref} , meaning "keep constantly." "Keep" simply as a command,
however, is vocalized as {Hebrew Ref} . (M)
112 In the river
bed, when the waters split miraculously before the Israelites.
(Yehoshua, 3:15--17)
113 From the Book of Yehoshua (4:9), which
states that the twelve stones which were erected in the river bed were
left there, to remain "until this day," and others were removed to
Mount Eival (ibid v.3. See Rashi there).
114 Not literally three
types, as the stones erected at Eival were removed and placed in Gilgal
(Rashi to Sotah, 35b, Yehoshua, 4:3, from 4:20.) Rather, three
commandments, to erect them at three separate sites---the Yardein,
Eival, and Gilgal. (G.A.)
115 35b.
116 Sotah, 32a, from our phrase, otherwise redundant. (G.A.)
The intention was for the Gentiles to study the Torah (Nachlas Ya'akov,
from Sotah, 35b). Unfortunately, they did not take advantage of the
opportunity. (ibid).
117 {Hebrew Ref} , "take heed."
118
Otherwise, why tell them that on that day they became a people by
entering the covenant? (G.A.)
119 Berachos, 63b.
120 32a.
121 Those between the ages of thirty and fifty, who were
qualified to carry the ark. Our passage places the remaining levi'im
at the summit of Mount Gerizim. Or, the elders of the tribe were
below, while the remaining Levi'im stood at the summit. (Sotah,
37a).
122 The levi'im cursed, as stated in verse 14, and
blessed as well. Accordingly, "these shall stand to bless the people
123 Scripture, however, does not
mention the blessings, since the purpose of the assembly was to accept
the Torah by acquiescing to the curses. (G.A.)
124 Not casts aside in a direction which enlarges the property,
but casts back, so that the property is reduced. (G.A.)
125 Yeshaya,
59:4.
126 From Vayikra, 19:14, where placing a pitfall before the
blind is interpreted as offering ill advice to the unknowing. See Rashi
there. (S.C.)
127 Which is most damaging when spread secretly,
whereas a physical blow is equally reprehensible when delivered openly.
(M.Y.)
128 Pirkei DeR' Eliezer, 53.
129 Actually twelve, but the twelfth (v. 26), directed against
anyone who refuses to uphold the Torah, is all encompassing, and
corresponds with the nation as a whole. The eleven particularized
curses correspond with the eleven tribes. (L.H.)
130 33:1. See
Rashi there to v.7.
131 Shevuos, 36a.
132 {Hebrew Ref} , "the flocks of your sheep."
133
From {Hebrew Ref} , "riches," and {Hebrew Ref} , "powerful
palisades."
134 Chulin, 84:. Still, the proper "riches"
reading would be " {Hebrew Ref} ." Why the ' {Hebrew Ref} ', {Hebrew Ref} "? This indicates the necessity for an additional
interpretation. (G.A.)
135 But why not simply {Hebrew Ref} ,
"strengtheners"? Evidently, to include the {Hebrew Ref} ,
"riches" interpretation. Thus, the two interpretations complement one
another. (Ibid).
136 Carried in the basket. (M)
137 Wine,
oil, etc. (M)
138 This follows the interpretation of {Hebrew Ref} as liquids. According to the "fruit" interpretation, {Hebrew Ref} means "your leftover food," as in Shemos, 12:34. (G.A.)
139 Bava Metziah, 107a. Otherwise, why not bless the
intervening activity as well? (M) But how do we explain, "Cursed are
you upon your arrival and cursed are you upon your departure" (28:19).
Your departure from the world will be empty of merit, like your arrival
into the world. (G.A.)
140 The number seven is figurative,
representing multiple retreat routes. The cohesive enemy which advanced
towards you will retreat in utter disintegration. (M)
141 Vayikra, 13:51.
142 32:22.
143 Eyov, 30:30.
144 Yirmiyahu, 6:29.
145 From without, unlike the inner sickness mentioned previously
in the passage (M).
146 But not "until they annihilate you." (G.A.)
147 By
Divine inspiration (Tosefos to Megillah, 31b), with G-d's immediate
acquiescence (G.A.). Or, in both places G-d alone composed the
language. In Vayikra, He chose the personal form, outlining His
intended action. Moshe articulated this as His emissary. Here, He chose
the descriptive form, whereby Moshe describes G-d's intended action.
(D.D.)
148 Vayikra, 26:14--46.
149 Megillah, ibid.
150
Vayikra, 26:14.
151 Ibid, v. 21.
152 V. 15.
153 V.
21.
154 V. 22.
155 Mortal imprecations, as well as
blessings, are not as pronounced as those by G-d. (G.A.)
156 So
as not to include everyone.
157 Vayikra, 26:19.
158 Toras Kohanim, 26:28.
159
Otherwise, how can rain turn to dust? (M)
160 An alternate Rashi text: dry outside and moist inside.
161 These are the symptoms of the Egyptian boils in particular. (M)
162 41a. See Rashi to Vayikra, 21:20.
163 Since dry boils
are mentioned next. (S.C.)
164 Oven baked.
165 {Hebrew Ref} does not describe a
single act, but defines the person. You will be 'a person of
wrangling'---i.e., constantly subject to altercation.
166 But not
'swindled of your wages', as in {Hebrew Ref} (Vayikra, 19:13),
as this amounts to larceny, which is mentioned next in our passage.
Rather, you will be subject to altercation in the courts, where you
will be unjustly deprived of your property, resulting in the larceny
mentioned next. (D.D.)
167 {Hebrew Ref} , "The
mistress was seated near him." (Nechemiah, 2:6).
168 As the term
does not specify intercourse. This follows Divrei Dovid's
interpretation. Minchas Yehudah understands {Hebrew Ref} as the
more refined term, but Tosefta to Megillah (3:20) supports Divrei
Dovid.
169 The refinement is not a change in the Torah introduced
by the scribes, but is part of the Torah itself, composed by G-d with
the kind of refinements mortal scribes would make. (M., G.A.)
170
Megillah, 25b.
171 The fourth year grapes may not be eaten outside Jerusalem
unless they are redeemed. See Rashi to Vayikra, 19:24.
172 You will cause stupefaction in others. (M)
173 6:7.
174 Yaakov related to Lavan. (Bereishis, 29:13)
175 Yoel, 1:4.
176 Part of its wooden handle. (19:5. See
Rashi there). {Hebrew Ref} is causative, meaning that the olive tree
will discard its fruit (Rashi to Beitzah, 35b), as is {Hebrew Ref} ,
meaning that the iron discards its handle. (M)
177 Who advance emitting a shrieking howl, from {Hebrew Ref} ,
clamor. (S.C., from R' B'chaya)
178 Not 'from' total affluence, which would indicate that the
affluence caused the lack of service, but 'in' total affluence---while
you had every benefit. (G.A.)
179 The eagle simile is not related
to the distance from the ends of the earth, but to the way G-d will
carry them---so that they appear suddenly, travelling successfully and
swiftly. (M)
180 "Hear" means "understand," as in the
examples Rashi cites.
181 You will be unable to beg for mercy.
(S.C.)
182 Bereishis, 41:15.
183 Ibid, 42:23.
184 Not "the downfall, collapse" [of your ramparts]. The
collapse of the walls would not result from the siege mentioned at the
beginning of the passage (G.A.)
185 The siege will not cause the
eating, but the torment. That will cause the eating. (M)
186 V. 56.
187 The infants are mentioned in the next passage. (M)
188
Generally, this means afterbirth. Here, it means infant. See Rashi to
Shmuel 1, 1:17.
189 Not the Egyptians, but the plagues, as Rashi goes on to
prove. (S.C.)
190 Shemos, 15:26.
191 The reading is not {Hebrew Ref} , "Will conceal," but
"Will raise up." The final {Hebrew Ref} is a suffix, meaning [raise]
"them." (M)
192 Astoundingly few, instead of astoundingly many.
(G.A.)
193 Megillah, 10b.
194 Mishlei, 15:25.
195 "You
shall serve there, peoples who worship abominations."
196 Yeshaya, 28:12.
197 Yeshaya, 14:9.
198 Shemos,
15:14.
199 Shmuel 2, 22:5.
200 Which may close at any time, subjecting him to starvation.
He is more exposed than the one who buys produce at the market, whose
purchase may last for an extended period. (S.C.)
201 Menachos,
103b.
202 Not evening in general, as one's disposition improves
by day, but last evening, with fewer troubles, as Rashi explains below
(S.C.)
203 Sotah, 49a.
204 Ibid.
205 The captivity is
why this is a curse. (M)
206 The reflexive usage and the lack of
buyers indicates that the interpretation is 'You will attempt to sell
yourselves,' rather than 'You will be sold.' (G.A.)
207 As specified in the following verses. (G.A.)
208 31:19.
209 27:9.
210 Through your victory here over Sichon and Og. (G.A.)
211
Avodah Zarah, 5b. Accordingly, the sense of vs. 4--7 is: Since you now
fathom the full extent of your master's teaching, you may properly
appreciate the miracles of the wilderness, and of the military
victories. (G.A.)
Chapter 26 - Text Notes
Chapter 27 - Text Notes
Chapter 28 - Text Notes
Chapter 29 - Text Notes
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