כֹּ֣ל ׀ תְּרוּמֹ֣ת הַקֳּדָשִׁ֗ים אֲשֶׁ֨ר יָרִ֥ימוּ בְנֵֽי־יִשְׂרָאֵל֮ לַֽיהוָה֒ נָתַ֣תִּֽי לְךָ֗ וּלְבָנֶ֧יךָ וְלִבְנֹתֶ֛יךָ אִתְּךָ֖ לְחָק־עוֹלָ֑ם בְּרִית֩ מֶ֨לַח עוֹלָ֥ם הִוא֙ לִפְנֵ֣י יְהוָ֔ה לְךָ֖ וּלְזַרְעֲךָ֥ אִתָּֽךְ׃
Tous les prélèvements que les Israélites ont à faire sur les choses saintes en l’honneur de l’Éternel, je te les accorde, ainsi qu’à tes fils et à tes filles, comme revenu perpétuel. C’est une alliance de sel, inaltérable, établie de par l’Éternel à ton profit et au profit de ta postérité."
Rabbeinu Bahya
ונחלה לא יהיה לו, “He shall not have an inheritance with Israel.” The word נחלה in verse one refers to distribution of the land of the seven Canaanite tribes being dispossessed in the immediate future, whereas the same word in our verse refers to the land of the remaining three Canaanite tribes, the Kenizi, Keyni, and Kadmoni, which will become part of the land of Israel only in the future.
בקרב אחיו, “among his brothers;” this is a reference to his “full” brothers the other sons of Leah.
ה' הוא נחלתו, “the Lord is his heritage;” Levi was the tenth of the brothers if one counts from the youngest to the oldest something I have elaborated on in Numbers 18,19. This is why this tribe is described as G’d’s heritage, and this is why the tithes are given to this tribe.
בקרב אחיו, “among his brothers;” this is a reference to his “full” brothers the other sons of Leah.
ה' הוא נחלתו, “the Lord is his heritage;” Levi was the tenth of the brothers if one counts from the youngest to the oldest something I have elaborated on in Numbers 18,19. This is why this tribe is described as G’d’s heritage, and this is why the tithes are given to this tribe.
Ramban
YOUR TITHES — “the tithe of cattle and the Second Tithe which are to be eaten within the wall [of Jerusalem]. AND HEAVE-OFFERING OF YOUR HAND — these are the first-fruits of which it is said, And the priest shall take the basket out of thy hand. ”28Further, 26:4. This is Rashi’s language quoting the words of our Rabbis.29Sifre, R’eih 63.
In line with the plain meaning of Scripture the verse mentions the burnt-offerings, and the sacrifices that he is obligated to eat there within the boundary [of Jerusalem] before the Eternal.30Verse 7: And there ye shall eat before the Eternal. It mentions also that he is to bring there the tithe and the heave-offering to give them to the priests and Levites who are the ministers of the Sanctuary so that they too, rejoice with you and your families, as it says, Bring ye the whole tithe into the store-house, that there be food in My house, and try Me now herewith, saith the Eternal of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than enough.31Malachi 3:10. The heave-offering (terumah) is given to the priest, the First Tithe (ma’aseir rishon) to the Levite. The Levite in turn sets aside a tenth of that tithe for the priest, which is called “the heave-offering of the tithe” (terumath ma’aseir). It is also referred to as “the tithe of the tithe.” And so indeed [the prophets and leaders] established an ordinance during the Second Temple concerning the heave-offering and the heave-offering of the tithe31Malachi 3:10. The heave-offering (terumah) is given to the priest, the First Tithe (ma’aseir rishon) to the Levite. The Levite in turn sets aside a tenth of that tithe for the priest, which is called “the heave-offering of the tithe” (terumath ma’aseir). It is also referred to as “the tithe of the tithe.” that the people bring them to the Sanctuary, as it is said, and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the House of our G-d,32Nehemiah 10:38. and it is further said, [and the Levites shall bring up the tithe of the tithes] unto the House of our G-d, to the chambers, into the treasure-house.33Ibid., Verse 39.
And the meaning of the expression and heave-offering of your hand is [in line with the simple meaning of Scripture a reference to the heave-offering and not to the first-fruits] because the Torah has set no fixed measure for the heave-offering [which the Israelite gives to the priest]; rather it consists of whatever his hand sets aside [for the priest]. Similarly, that which is said, Thou mayest not eat within thy gates the tithe of thy corn etc. or the heave-offering of thine hand34Further, Verse 17. Now, in view of the fact that the First Tithe and the heave-offering may be eaten everywhere, the Rabbis apply this verse — which prohibits eating them outside Jerusalem — to the eating of unredeemed Second Tithes outside Jerusalem, and to a priest’s eating of first-fruits outside Jerusalem (Makkoth 18a); see also “The Commandments,” Vol. II, pp. 131-140, for various prohibitions included in this verse. Thus here again the heave-offering of thine hand is interpreted as referring to the first-fruits, as explained by Rashi in the verse before us. In line with the plain meaning of Scripture as explained by Ramban, however, the verse is a reminder to the Israelite etc. reminds the Israelite that he is not to eat in his own city the tithe, the firstlings, the vow-offerings, or the heave-offering. And then the verse proceeds to distinguish between them, but thou shalt eat them before the Eternal thy G-d etc. thou, and thy son, and thy daughter35Ibid., Verse 18. whatever may be eaten by you [i.e., the Second Tithe]; and the Levite that is within thy gates35Ibid., Verse 18. shall eat there in your gates [i.e., outside Jerusalem] what is due him [i.e., the First Tithe] as it is stated concerning them, And ye may eat in every place.36Numbers 18:31. Scripture thus abbreviates concerning matters that are explained elsewhere.
And I am further of the opinion regarding the plain meaning of this verse that the expression [in the verse before us] heave-offering of your hand denotes that which a person lifts up to the Eternal of his silver and gold to buy with it a burnt-offering or a [peace-]offering. And [the verse before us] mentions three kinds of offerings: the vow-offerings which are [assumed as obligations when a person says], “I pledge myself to bring an offering of a bullock, or a sheep, or a goat,”37Leviticus 22:27. See Ramban there on Verses 18 and 23. the freewill-offering when he says of a bullock or sheep, “This shall be a burnt-offering and I will bring it to the Sanctuary,” and terumah (the donation) which he lifts up, silver or gold from anything he has, or when he brings his unconsecrated animal to the Sanctuary Court and says to the priests, “This is [given] from my possession to G-d,” similar in expression to the verse, Every one that ‘meirim terumath’ (did lift up an offering) of silver and brass, brought the Eternal’s offering.38Exodus 35:24. So also, All ‘terumoth’ of the holy things, which the children of Israel offer unto the Eternal39Numbers 18:19. denotes “the offerings” [as explained above rather than, the heave-offering]. Similarly He states with reference to the shekels, half a shekel after the shekel of the Sanctuary etc. half a shekel for ‘terumah’ (an offering) to the Eternal,40Exodus 30:13. these to be used for buying the communal offerings,41This is further proof that the word terumah is not limited to the heave-offering given to the priest from the produce of the field, but that it may also signify any donation or offering that a person gives to the Sanctuary. The expression in the verse before us heave-offering of your hand thus denotes the setting aside of any valuables for a sacred purpose. for whatever a person lifts up to G-d from whatever is his own — whether for offerings or for Temple maintenance, as it is stated, and they take for Me ‘terumah’ (an offering);42Ibid., 25:2. In this case the word terumah denotes “something set apart” for the construction of the Tabernacle. or for the priests, the ministers of the Eternal43Joel 2:17. — it is all called terumah. This is similar to what is written concerning the tax, and thou shalt give it unto Eleazar the priest as ‘terumath Hashem’ (a portion set apart for the Eternal),44Numbers 31:29. which remained entirely unconsecrated in Eleazar’s possession [thus proving that terumah need not refer exclusively to the priestly tithe]. A similar usage [of the term terumah is found in the following verse]: And I weighed unto them the silver, and the gold, and the vessels, even ‘terumath’ (the donation for) the House of our G-d, which the king, and his counsellors had offered.45Ezra 8:25. Now Scripture [here in the verse before us] does not state “your heave-offerings,” so that we should not mistake it to mean the heave-offering given to the priests [from the produce of the field]; instead it says, the heave-offering of your hand, what you set aside as a freewill offering from what has become your property. Now all things mentioned here must be consumed within a certain location,46In this concluding sentence Ramban reiterates the central theme of his interpretation — that the entire verse refers to categories that require consumption within the wall of Jerusalem. Thus the tithes refers to the Second Tithe and the tithe of cattle, and heave-offering of your hand denotes the donations for the offerings which also require a certain location where they may be eaten — the holiest offerings within the Sanctuary Court, and those of lesser holiness within the city of Jerusalem. for the expression your tithes denotes the tithe of cattle and the Second Tithe which are eaten before the Eternal [i.e., within the wall of the city of Jerusalem]. However, the First Tithe is the tithe of the Levites, and the Poorman’s Tithe belongs to them [the poor; and are the personal property of the recipients and may be eaten anywhere].
In line with the plain meaning of Scripture the verse mentions the burnt-offerings, and the sacrifices that he is obligated to eat there within the boundary [of Jerusalem] before the Eternal.30Verse 7: And there ye shall eat before the Eternal. It mentions also that he is to bring there the tithe and the heave-offering to give them to the priests and Levites who are the ministers of the Sanctuary so that they too, rejoice with you and your families, as it says, Bring ye the whole tithe into the store-house, that there be food in My house, and try Me now herewith, saith the Eternal of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall be more than enough.31Malachi 3:10. The heave-offering (terumah) is given to the priest, the First Tithe (ma’aseir rishon) to the Levite. The Levite in turn sets aside a tenth of that tithe for the priest, which is called “the heave-offering of the tithe” (terumath ma’aseir). It is also referred to as “the tithe of the tithe.” And so indeed [the prophets and leaders] established an ordinance during the Second Temple concerning the heave-offering and the heave-offering of the tithe31Malachi 3:10. The heave-offering (terumah) is given to the priest, the First Tithe (ma’aseir rishon) to the Levite. The Levite in turn sets aside a tenth of that tithe for the priest, which is called “the heave-offering of the tithe” (terumath ma’aseir). It is also referred to as “the tithe of the tithe.” that the people bring them to the Sanctuary, as it is said, and that we should bring the first of our dough, and our heave-offerings, and the fruit of all manner of trees, the wine and the oil, unto the priests, to the chambers of the House of our G-d,32Nehemiah 10:38. and it is further said, [and the Levites shall bring up the tithe of the tithes] unto the House of our G-d, to the chambers, into the treasure-house.33Ibid., Verse 39.
And the meaning of the expression and heave-offering of your hand is [in line with the simple meaning of Scripture a reference to the heave-offering and not to the first-fruits] because the Torah has set no fixed measure for the heave-offering [which the Israelite gives to the priest]; rather it consists of whatever his hand sets aside [for the priest]. Similarly, that which is said, Thou mayest not eat within thy gates the tithe of thy corn etc. or the heave-offering of thine hand34Further, Verse 17. Now, in view of the fact that the First Tithe and the heave-offering may be eaten everywhere, the Rabbis apply this verse — which prohibits eating them outside Jerusalem — to the eating of unredeemed Second Tithes outside Jerusalem, and to a priest’s eating of first-fruits outside Jerusalem (Makkoth 18a); see also “The Commandments,” Vol. II, pp. 131-140, for various prohibitions included in this verse. Thus here again the heave-offering of thine hand is interpreted as referring to the first-fruits, as explained by Rashi in the verse before us. In line with the plain meaning of Scripture as explained by Ramban, however, the verse is a reminder to the Israelite etc. reminds the Israelite that he is not to eat in his own city the tithe, the firstlings, the vow-offerings, or the heave-offering. And then the verse proceeds to distinguish between them, but thou shalt eat them before the Eternal thy G-d etc. thou, and thy son, and thy daughter35Ibid., Verse 18. whatever may be eaten by you [i.e., the Second Tithe]; and the Levite that is within thy gates35Ibid., Verse 18. shall eat there in your gates [i.e., outside Jerusalem] what is due him [i.e., the First Tithe] as it is stated concerning them, And ye may eat in every place.36Numbers 18:31. Scripture thus abbreviates concerning matters that are explained elsewhere.
And I am further of the opinion regarding the plain meaning of this verse that the expression [in the verse before us] heave-offering of your hand denotes that which a person lifts up to the Eternal of his silver and gold to buy with it a burnt-offering or a [peace-]offering. And [the verse before us] mentions three kinds of offerings: the vow-offerings which are [assumed as obligations when a person says], “I pledge myself to bring an offering of a bullock, or a sheep, or a goat,”37Leviticus 22:27. See Ramban there on Verses 18 and 23. the freewill-offering when he says of a bullock or sheep, “This shall be a burnt-offering and I will bring it to the Sanctuary,” and terumah (the donation) which he lifts up, silver or gold from anything he has, or when he brings his unconsecrated animal to the Sanctuary Court and says to the priests, “This is [given] from my possession to G-d,” similar in expression to the verse, Every one that ‘meirim terumath’ (did lift up an offering) of silver and brass, brought the Eternal’s offering.38Exodus 35:24. So also, All ‘terumoth’ of the holy things, which the children of Israel offer unto the Eternal39Numbers 18:19. denotes “the offerings” [as explained above rather than, the heave-offering]. Similarly He states with reference to the shekels, half a shekel after the shekel of the Sanctuary etc. half a shekel for ‘terumah’ (an offering) to the Eternal,40Exodus 30:13. these to be used for buying the communal offerings,41This is further proof that the word terumah is not limited to the heave-offering given to the priest from the produce of the field, but that it may also signify any donation or offering that a person gives to the Sanctuary. The expression in the verse before us heave-offering of your hand thus denotes the setting aside of any valuables for a sacred purpose. for whatever a person lifts up to G-d from whatever is his own — whether for offerings or for Temple maintenance, as it is stated, and they take for Me ‘terumah’ (an offering);42Ibid., 25:2. In this case the word terumah denotes “something set apart” for the construction of the Tabernacle. or for the priests, the ministers of the Eternal43Joel 2:17. — it is all called terumah. This is similar to what is written concerning the tax, and thou shalt give it unto Eleazar the priest as ‘terumath Hashem’ (a portion set apart for the Eternal),44Numbers 31:29. which remained entirely unconsecrated in Eleazar’s possession [thus proving that terumah need not refer exclusively to the priestly tithe]. A similar usage [of the term terumah is found in the following verse]: And I weighed unto them the silver, and the gold, and the vessels, even ‘terumath’ (the donation for) the House of our G-d, which the king, and his counsellors had offered.45Ezra 8:25. Now Scripture [here in the verse before us] does not state “your heave-offerings,” so that we should not mistake it to mean the heave-offering given to the priests [from the produce of the field]; instead it says, the heave-offering of your hand, what you set aside as a freewill offering from what has become your property. Now all things mentioned here must be consumed within a certain location,46In this concluding sentence Ramban reiterates the central theme of his interpretation — that the entire verse refers to categories that require consumption within the wall of Jerusalem. Thus the tithes refers to the Second Tithe and the tithe of cattle, and heave-offering of your hand denotes the donations for the offerings which also require a certain location where they may be eaten — the holiest offerings within the Sanctuary Court, and those of lesser holiness within the city of Jerusalem. for the expression your tithes denotes the tithe of cattle and the Second Tithe which are eaten before the Eternal [i.e., within the wall of the city of Jerusalem]. However, the First Tithe is the tithe of the Levites, and the Poorman’s Tithe belongs to them [the poor; and are the personal property of the recipients and may be eaten anywhere].
Derekh Chayyim
The nineteenth: acceptance of afflictions, because when one accepts afflictions, one is suited for Torah, and that is what they said in the first chapter of Brachot (Bavli Brachot 5a:20-21): Three good gifts were given to Israel, and all of them were not given except at the hands of afflictions... Torah... as it is written (Psalms 94:12) 'happy is the one whom God afflicts, and from your Torah teach' &c. and as we discussed in the introduction and in the Netivot Olam (Netiv Hayisurin 2:1). Because Torah is particular to the intellect, and wisdom is not a bodily feature, and therefore one can only reach the non-bodily heights by reducing the bodily, and afflictions reduce the bodily until one is able to reach the intellectual level, and that is why it says here acceptance of affliction, that one accepts on oneself the reduction of the material body, and to banish thus its inferiority. Because afflictions banish the body, like they said there (Bavli Brachot 5a:19) Reish Lakish said, it says a covenant of salt of the world and it says a covenant of afflictions, these are the words of covenant, what is covenant that is said of salt: sweetens (mtk root) the meat/flesh, so too covenant that is said of afflictions scours (mrk root) the inferiority of one's body and one's flesh/meat until one is suited for the intellectual quality.