Tafsiran yang Mengutip untuk Ulangan 12:17

And Moses went and spoke these words. All the commentators were perplexed by this “going” since it is not specified where he went. It seems to me that this can be interpreted in two ways. The first is that Moses wanted to say I am no longer able to go out and come in. The phrase I am not able [lo uchal] can have two meanings: either “I am literally not capable” due to inability, or “I am not permitted” as in you shall not be able [lo tuchal] to eat within your gates (Deuteronomy 12:17). In truth, here it means “I am no longer permitted to go out and come in” because authority had already been given to Joshua. Moses feared that Israel might interpret I am not able in its literal sense, meaning he lacked the physical ability to walk, come, and go out before them as before. What did Moses do? He walked before all of Israel with vigor, throughout its length and breadth, thereby demonstrating to them that his strength was now as it had been before, to walk and go out and come in before them. Then they would understand on their own that when he said I am not able, he meant “I am not permitted.” This is why it says And Moses went — he walked before all Israel with vigor to show them that he was capable of walking but not permitted. For this reason, he told them, I am one hundred and twenty years old today, and nevertheless, “as my strength was then, so it is now,” for throughout all these days my strength has not diminished, which proves that I am able but not permitted. In this way, we can also explain And Moses went in relation to another matter that Rashi explained: “I am not able to go out and come in regarding matters of law.” Therefore, Moses went — he went before them in matters of law and Torah, thereby showing them that his strength in matters of law was now as it had been before. He was capable but not permitted, since permission had been given to Joshua, and consequently the wellsprings of wisdom were closed to him — this closure being because he was not permitted, as mentioned.

ומצטרפין זה עם זה – if one Seah fell from all of them to less than one-hundred parts of non-consecrated produce, It sanctifies them, and in this everyone admits that they combine, for they are one denomination and they are all called Terumah/heave offering. For regarding Hallah, It is written (Numbers 15:20): “you shall set aside a loaf as a gift,” and the First Fruits/Bikkurim are also called Terumah, as the Master stated (Deuteronomy 12:17): “or your contributions/ותרומת ידך – these are First Fruits/Bikkurim, as it is written regarding them (Deuteronomy 26:4): “The priest shall take the basket from you hand [and set it in front of the altar of the LORD your God].”

ושמת בטנא, “and you shall place it in a basket.” According to the plain meaning of the text the bikkurim were a distinctive present for the priest, an honor for the Almighty, and its presentation was of great practical use for the people of Israel. It was a present of great distinction for the priest seeing that the farmer personally carried the gift all the way to Jerusalem from whatever part of the country he lived in. It was an honor for the Almighty seeing that the farmer came all the way to offer prayers of thanksgiving to the Lord in connection with the bikkurim. The farmer acknowledged that all blessing originates with the Lord. The bikkurim procedure was of practical use to the Jewish people seeing that fulfillment of this commandment resulted in the bounty of the fields and orchards being greatly increased as G’d’s response to fulfillment of the commandment. The word טנא means the same as סל, “basket.” It serves as a receptacle for the fruit. This verse is the source for the ruling that the bikkurim must be presented in a receptacle (Maimonides Hilchot Bikkurim 3,7). This is one of seven different parts of the procedure of bringing the bikkurim. They are: 1) bringing them to the designated site, 2) presentation in a suitable receptacle; 3) reciting the appropriate verses from the Torah; 4) the actual presentation to the priest; 5) an accompanying song, 6) the “heaving” of the fruit. 7) The remaining of the owner inside Jerusalem on the night following presentation. Let us describe the stages in detail: Bringing the fruit to a designated place, i.e. Jerusalem, is based on the line: “you will proceed to the place designated by the Lord to make a residence there for His name” (26,2). The need to deposit the bikkurim in a receptacle is based on the words ושמת בטנא, the same verse. The best way to comply with this instruction is to present each species of bikkurim in its own receptacle. However, if the various species have all been presented in the same receptacle this is acceptable. They must not, however, be mixed inside that receptacle but inferior species must be placed below superior species, such as the wheat which must be on top of the barley. Dates would have to be placed on top of both species of grain, etc. The figs are to be on top of all the other species. There is not to be a foreign substance intervening between the various layers of the fruit if they are all presented in the same receptacle (basket). It is best to surround the figs with grapes (Maimonides ibid.).
The donor brings pigeons and turtle doves at the same time as a sacrificial offering seeing the Torah writes: “you shall rejoice with all the goodness” (and there is no true enjoyment unless accompanied by the eating of some kind of meat (Pessachim 109). These birds were suspended on the sides of the basket in order to decorate the bikkurim. The birds attached to the baskets were offered as burnt-offering, whereas the ones carried by the donors in their hands served as peace-offerings, and they were given to the priests of the respective roster. The priests divide them among themselves as they do with other offerings (Maimonides Hilchot Bikkurim 3,1). The recital of the verses pertaining to this commandment consisted of the reading of verses 5-to the middle of verse 10. This recital is to be in a loud voice and in Hebrew (the text of the verses of the Torah in its original). This requirement is based on the words of Deut. 31,21 וענתה השירה הזאת, “this song shall speak up as...” Just as that song has to be recited in the original Hebrew, so the acknowledgment of G’d’s bounty when bringing the bikkurim has to be in the original Hebrew. Both the passages employ the word וענית when introducing the obligation. We find that expression also in connection with the recital of the confession of the elders that their hands are free from guilt of the unidentified victim of murder described at the end of Parshat Shoftim (Deut. 21,7). This declaration also has to be made in Hebrew(Sotah 44).
קרבן, the presentation of the offering; every person offering bikkurim must also offer a peace-offering. Song; the need to accompany the offering by a “song” is based on the verse: “you shall rejoice with all the goodness,” and joy is traditionally expressed as a form of song. Our sages base this on Psalms 33,3: הטיבו נגן בתרועה, “play sweetly with shouts of joy.” This is what the Levites did, beginning when the donors brought the bikkurim to the lobby of the Temple (עזרה). The “heaving,” waving of the basket with its contents. This is derived from the word והנחתו, “you are to deposit it,” implying that prior to being deposited it was “lifted, waved,” etc. The procedure consisted of the priest placing his hand under the hand of the owner and waving it to and fro (Sukkah 16). This is the meaning of the words (verse 4) “and the priest shall take (accept) the basket from your hand and place it in front of the altar of the Lord your G’d,” i.e. to swing it in front of the altar. לינה, the requirement for the donor to spend the following night in Jerusalem. This rule is derived from Deut 16,7: “and you will turn in the morning (after the Passover) and return to your tents.” It is forbidden to depart from Jerusalem except on the morning after (or later). (Maimonides Hilchot Bikkurim 3,14)
The bikkurim are forbidden to non-priests as the Torah has compared them to תרומה, describing them as תרומת ידך, “the gift of your hand,” in Deut. 12,17. Our sages in Makkot 17 base this inference on the word מידך which follows the word הטנא in verse 4 of our chapter. Just as a non-priest must not eat תרומה, so he is also forbidden to eat bikkurim. A priest who is in pre-mourning for close relatives (אונן) is also forbidden to eat the bikkurim while in that state. Clearly, he is not in a joyous frame of mind, a prerequisite for eating bikkurim as we have explained (Maimonides Hilchot Bikkurim 3,6).