וַאֲכַלְתֶּ֤ם אֹתוֹ֙ בְּכָל־מָק֔וֹם אַתֶּ֖ם וּבֵֽיתְכֶ֑ם כִּֽי־שָׂכָ֥ר הוּא֙ לָכֶ֔ם חֵ֥לֶף עֲבֹֽדַתְכֶ֖ם בְּאֹ֥הֶל מוֹעֵֽד׃
Kalian boleh memakannya di mana saja, kalian serta seisi rumah kalian, sebab itulah upah bagi kalian sebagai imbalan atas pekerjaan kalian di Kemah Pertemuan.
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].
Rashi
ואת משמרת בני ישראל [AND THEY SHALL KEEP ALL THE VESSELS OF THE TENT OF MEETING] AND THE CHARGE OF THE CHILDREN OF ISRAEL — It is called “the charge of the children of Israel” because all of them (all the Israelites) were really bound to care for the needs of the Sanctuary, only that the Levites took their places as representing them. For this reason they (the Levites) received from them the tithes as a reward, as it is said, (Numbers 18:31) “for it (the tithe) is your hire in exchange for your service”.
Ramban
AND IT SHALL COME TO PASS ‘EIKEV’ YE HEARKEN. Eikev means “because.” So also, ‘eikev’ (because) that Abraham hearkened to My voice.1Genesis 26:5. And Rashi wrote: “If you will hearken even to the lighter commandments which a person usually treads upon with his ‘heels’ [i.e., those commandments which a person is inclined to treat lightly] then G-d will keep His promise to you.”2Rashi thus explains eikev as meaning “heel, footprint.” — The term “lighter commandments” thus means “lighter” in the sense that people regard them lightly because they think that the reward for their observance is of minor significance, and therefore, “they tread upon them with their heels,” so to say. But, as Scripture continues, these people are mistaken, since the reward for even these commandments is boundless. Now Scripture mentions the ordinances [And it shall come to pass ‘eikev’ ye hearken to these ‘ordinances’]3In other words, according to Rashi, that the verse is speaking of the “lighter commandments,” the question arises why are the ordinances mentioned here? It must be that the sense of the verse is as follows: “If you will hearken to those commandments which a person is inclined to treat lightly, such as the ordinances about monetary matters — then etc.” Thus, the reason ordinances are singled out more than statutes and testimonies is that Scripture wants to teach us that we should not hold them in disdain despite the fact that they deal merely with monetary matters. perhaps because he admonishes them not to be disdainful of the lightly-esteemed ordinances such as the laws pertaining to monetary matters.
And the commentators4Ibn Ezra and R’dak. have said that the meaning of the word eikev is that “in the end” there will be reward. Similarly, in keeping them [the ordinances of G-d] ‘eikev rav’ (there is [in the end] great reward).5Psalms 19:12. The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, and He will love thee. ”6Verse 13. This is correct, for in the Sacred Language the beginning of anything is called rosh [literally: “head”], as it is said, ‘rosh’ (the beginning of) Thy word is truth.7Psalms 119:160. So also is the leader of the generation called “the head of the people,” and the best of spices is called rosh.8Exodus 30:23. Take also unto thee ‘b’samim rosh’ (‘the chief’ spices). Similarly, the conclusion of any matter is called akeiv (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of the head and the tail9Further, 28:13: And the Eternal shall make thee the head and not the tail. [with reference to people], figuratively using the body of the animal.
And Onkelos rendered the word eikev as chalaf (“in exchange for”), like ‘cheilef’ (in return for) your service.10Numbers 18:31. Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, and ‘he’akov (the crooked) shall be made straight11Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded. — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also ‘akubah’ of blood12Hosea 6:8. means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is ‘biglal’ (for the sake of) this thing13Further, 15:10. which means “on account of,” from the word ‘v’gal’lu’ (and they roll) the stone.14Genesis 29:8. Similarly it is my opinion that every expression of akeivah is a term denoting “circle” or “circuit.” Thus: ‘akov haleiv’ (the heart is deceitful);15Jeremiah 17:9. ‘vaya’akveini’ (and he hath gotten the better of me) these two times;16Genesis 27:36. but Jehu did it ‘b’akbah’ (in subtlety)17II Kings 10:19. — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun”18Further, 33:5. See also above, 2:10 (towards the end). [from the root yashar (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called akeiv — as it is said, and his hand seizing ‘ba’akeiv (the heel) of Esau19Genesis 25:26. — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot kapoth,20Ibid., 40:11: And I gave the cup into ‘kaph’ (the hand of) Pharaoh. Ezekiel 1:7: ‘v’kaph’ (and the sole) of their feet. because of their being shaped like golden kapoth (spoons). This usage [of the term akeiv] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre:21Sifre, V’zoth Habrachah 343. “At His right hand was a fiery law unto them.22Further, 33:2. When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, v’okeiv (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression:23Baba Kamma 113a. “they come upon him ba’akifin,” meaning “with circuitous and subtle arguments,” like the word akeivin as these two letters [the veth and the fei] were considered by the Sages to be interchangeable, as I have already explained.24Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.
He mentioned these ordinances25According to Rashi who explained that the word eikev suggests “the lighter commandments” [as explained above] we understand why the verse singles out only these ordinances [and not the statutes etc.] because the ordinances, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that eikev means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only the ordinances? Ramban proceeds to answer this question: “He mentioned these ordinances in order etc.” in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, and all Israel shall hear, and fear.26Further, 21:21. Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, Thine eye shall not pity him.27Ibid., 19:13. Then also they might fear the mighty ones as well as those who lead astray, as it is said, ye shall not be afraid of the face of any man, for the judgment is G-d’s,28Above, 1:17. and in the case of the false prophet it says, thou shalt not be afraid of him.29Further, 18:22. He mentioned all these in the case of an inciter [to worship idols] saying, thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him,30Ibid., 13:9. warning nor hearken unto him30Ibid., 13:9. because of his misleading [you], neither shalt thine eye pity him30Ibid., 13:9. because of the pity that compassionate people show towards the condemned, and neither shalt thou conceal him30Ibid., 13:9. by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.
And the commentators4Ibn Ezra and R’dak. have said that the meaning of the word eikev is that “in the end” there will be reward. Similarly, in keeping them [the ordinances of G-d] ‘eikev rav’ (there is [in the end] great reward).5Psalms 19:12. The verse here is thus stating: “and the end [the ultimate consequence] of your hearkening to the ordinances and your observing them is that G-d shall keep the covenant and the mercy, and He will love thee. ”6Verse 13. This is correct, for in the Sacred Language the beginning of anything is called rosh [literally: “head”], as it is said, ‘rosh’ (the beginning of) Thy word is truth.7Psalms 119:160. So also is the leader of the generation called “the head of the people,” and the best of spices is called rosh.8Exodus 30:23. Take also unto thee ‘b’samim rosh’ (‘the chief’ spices). Similarly, the conclusion of any matter is called akeiv (heel) as the Sacred Language adopts these figurative expressions from the human body; and thus “the head” is the beginning while “the heel” is the conclusion and end of the body. Scripture also speaks of the head and the tail9Further, 28:13: And the Eternal shall make thee the head and not the tail. [with reference to people], figuratively using the body of the animal.
And Onkelos rendered the word eikev as chalaf (“in exchange for”), like ‘cheilef’ (in return for) your service.10Numbers 18:31. Onkelos thus made it an expression of “roundabout” [the end result of a series of events], derived from the verse, and ‘he’akov (the crooked) shall be made straight11Isaiah 40:4. — I.e., the return of the exiles to Jerusalem will be unimpeded. — that is, the circuitous road which goes roundabout [will become a straight, level path]. So also ‘akubah’ of blood12Hosea 6:8. means “it is surrounded and encircled” [with blood]. The verse here is thus stating [according to Onkelos]: “and it shall come to pass that the effect caused by your hearkening to the ordinances and your performing them will be that G-d will keep His covenant with you.” He has explained it well. A similar expression is ‘biglal’ (for the sake of) this thing13Further, 15:10. which means “on account of,” from the word ‘v’gal’lu’ (and they roll) the stone.14Genesis 29:8. Similarly it is my opinion that every expression of akeivah is a term denoting “circle” or “circuit.” Thus: ‘akov haleiv’ (the heart is deceitful);15Jeremiah 17:9. ‘vaya’akveini’ (and he hath gotten the better of me) these two times;16Genesis 27:36. but Jehu did it ‘b’akbah’ (in subtlety)17II Kings 10:19. — all these being expressions of “rolling” and “circling.” Therefore they called Jacob “Jeshurun”18Further, 33:5. See also above, 2:10 (towards the end). [from the root yashar (straight and upright)] because the opposite of “the deceitful one” is he who is “upright” [as indicated by the name “Jeshurun”]. Similarly, the end-part of the foot, called akeiv — as it is said, and his hand seizing ‘ba’akeiv (the heel) of Esau19Genesis 25:26. — is so called because of its roundness, just as the [Sacred] Language calls the middle part [palm and sole] of the hand and foot kapoth,20Ibid., 40:11: And I gave the cup into ‘kaph’ (the hand of) Pharaoh. Ezekiel 1:7: ‘v’kaph’ (and the sole) of their feet. because of their being shaped like golden kapoth (spoons). This usage [of the term akeiv] is common in the [Sacred] Language, just as the Rabbis have said in the Sifre:21Sifre, V’zoth Habrachah 343. “At His right hand was a fiery law unto them.22Further, 33:2. When the word came forth from the mouth of the Holy One, blessed be He, it would go by way of the right hand of the Holy One to the left of Israel, v’okeiv (and it encircled) the camp of Israel twelve miles by twelve miles.” So also is the expression:23Baba Kamma 113a. “they come upon him ba’akifin,” meaning “with circuitous and subtle arguments,” like the word akeivin as these two letters [the veth and the fei] were considered by the Sages to be interchangeable, as I have already explained.24Leviticus 19:20. See also Exodus 15:10 — Vol. II, p. 198.
He mentioned these ordinances25According to Rashi who explained that the word eikev suggests “the lighter commandments” [as explained above] we understand why the verse singles out only these ordinances [and not the statutes etc.] because the ordinances, applying as they do to monetary matters, are often treated lightly by people; hence the need by Scripture to warn against it. But according to the interpretation of Onkelos and Ramban that eikev means “in return for,” and the verse refers to the reward for observing the commandments, the question arises why did Scripture single out only the ordinances? Ramban proceeds to answer this question: “He mentioned these ordinances in order etc.” in order to warn exceedingly concerning the ordinances [i.e., judgments], for it is impossible that of a large nation, everyone be heedful of all commandments so as not to transgress any of them, and it is only through the judgments [of the court] that they establish [the firm authority of] the Torah, just as it says of them, and all Israel shall hear, and fear.26Further, 21:21. Moreover, many people will have pity [and refrain from] stoning a man or burning him after the transgression had been committed, as it is said, Thine eye shall not pity him.27Ibid., 19:13. Then also they might fear the mighty ones as well as those who lead astray, as it is said, ye shall not be afraid of the face of any man, for the judgment is G-d’s,28Above, 1:17. and in the case of the false prophet it says, thou shalt not be afraid of him.29Further, 18:22. He mentioned all these in the case of an inciter [to worship idols] saying, thou shalt not consent unto him, nor hearken unto him; neither shalt thine eye pity him, neither shalt thou spare, neither shalt thou conceal him,30Ibid., 13:9. warning nor hearken unto him30Ibid., 13:9. because of his misleading [you], neither shalt thine eye pity him30Ibid., 13:9. because of the pity that compassionate people show towards the condemned, and neither shalt thou conceal him30Ibid., 13:9. by remaining silent [and not presenting testimony against him] because of his might and fear of members of his family.
Rashi
'ואכלת וגו AND THOU SHALT EAT [BEFORE THE LORD THY GOD, IN THE PLACE WHICH HE SHALL CHOOSE … THE TITHE OF THY CORN etc.] — This is the “Second Tithe”, for it (Scripture) has already taught us to give the “First Tithe” to the Levites — as it is said, (Numbers 18:26) “[And unto the Levite shalt thou speak …], when ye take of the children of Israel the tithes”, etc., — and besides it gave them permission to eat it in any place, as it is said, (Numbers 18:31) “and ye shall eat it in any place” — thus you must admit that this tithe mentioned here, (which is to be eaten by an ordinary Israelite in Jerusalem) must be another one, — the “Second Tithe”.