신명기 18:1의 주석

כל שבט לוי [THE PRIESTS THE LEVITES] NAMELY ALL THE TRIBE OF LEVI [SHALL HAVE NO PORTION … WITH ISRAEL] — all the tribe, whether they be able-bodied or whether they be blemished (Sifrei Devarim 163:1).

THE FIRE OFFERINGS OF THE ETERNAL — “the hallowed offerings of the Sanctuary. AND HIS INHERITANCE — these are hallowed gifts that may be consumed outside of the Sanctuary and Jerusalem, such as the heave-offerings and the tithes. 2. BUT a real INHERITANCE SHALL HE [the tribe of Levi] NOT HAVE AMONG HIS BRETHREN. In the Sifre the Rabbis interpreted this verse:¹³³Sifre, Shoftim 164. See Vol. II, pp. 163-164 where Ramban refers to this subject briefly and makes a short reference to Rashi’s text before us. He will also refer to it further on. ‘But an inheritance shall he not have — this refers to the inheritance of the rest [of the nations]. Among his brethren — this refers to the inheritance of the seven.’¹³⁴“Seven.” In our text of Rashi: “five.” The “seven” in Ramban’s text of Rashi is not in conflict with the “five,” as Rashi continues, because the intention of the Sifre is to arrive at a total of “ten nations” whose lands were given by G-d to Abraham — five in the land of Canaan, Sihon and Og and the eastern side of the Jordan, and three to be given to Israel in the future. The figure “seven” stated by Ramban, is thus used merely because it is mentioned elsewhere. I do not know what this means. But it appears to me that the land of Canaan, which extends from the [western] side of the Jordan, is called the land of ‘the five nations;’¹³⁴“Seven.” In our text of Rashi: “five.” The “seven” in Ramban’s text of Rashi is not in conflict with the “five,” as Rashi continues, because the intention of the Sifre is to arrive at a total of “ten nations” whose lands were given by G-d to Abraham — five in the land of Canaan, Sihon and Og and the eastern side of the Jordan, and three to be given to Israel in the future. The figure “seven” stated by Ramban, is thus used merely because it is mentioned elsewhere. the land of Sihon and Og is called the land of two nations, the Amorites and the Canaanites; and ‘the inheritance of the rest’ includes the lands of the Kenites, Kenizzites, and Kadmonites [which are to be given to Israel in the future]. Then the following statement was found in the words of Rabbi Klonimus:¹³⁵This was Klonimus ben Shabethai, one of the great Italian Rabbis, who came to the community of Worms sometimes after the year 4825 (1065). His writings are often quoted by the Rabbis of the school of Rashi. See Sefer Ravyah by A. Aptowitzer, pp. 393-394. Thus we must read in the Sifre, ‘But an inheritance shall he not have — this refers to the inheritance of the five nations. Among his brethren — this refers to the inheritance of the seven.’ And [Rabbi Klonimus explained the Sifre as meaning] the inheritance of the five tribes, and the inheritance of the seven tribes. Now, because Moses and Joshua assigned an inheritance only to five tribes — for Moses assigned an inheritance to Reuben, Gad and the half-tribe of Menasheh, and Joshua assigned an inheritance to Judah, Ephraim, and the other half of the tribe of Menasheh. The other seven took their own portions after the death of Joshua. Therefore [the Sifre] mentioned the five [tribes] separately and the seven [tribes] separately.” All this is Rashi’s language.
Now, I have already explained the main interpretation [of this Sifre] in the section Sanctify unto Me,¹³⁶Exodus 13:2. — Ibid., Verse 5 (Vol. II, pp. 163-164). that “the inheritance of the five” is mentioned in the verse, And it shall be when the Eternal shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a Land flowing with milk and honey, constitute a change¹³⁷Ibid., Verse 5. these comprising the main Land which He promised them, for that was the Land flowing with milk and honey. But the two remaining lands, those of the Perizzite and the Girgashite, were not flowing with milk and honey and are not obligated in the commandment of first-fruits. Therefore, he mentioned regarding the Levites that they are not to take a portion with Israel [either] in the main part of their inheritance in the good land which is “the inheritance of the five” [nations], and not even in the inheritance of “the seven” [nations] which contain the two remaining ones [the Perizzite and the Girgashite] — although their lands were not good and were not considered so worthy in the eyes of the Israelites. This is a clear interpretation [of this Sifre] on the basis of proofs I have written there.¹³⁶Exodus 13:2. — Ibid., Verse 5 (Vol. II, pp. 163-164).

לא יהיה לבהנים…חלק ונחלה, "The priests shall not have a portion and an inheritance, etc." Why did the Torah repeat the word נחלה, "inheritance" in our verse? The reason may be to tell us that if some priests ignored the law and acquired land and used it as an inheritance, such an inheritance is legally invalid. This may be why the Torah phrases it ונחלה לא יהיה לו in verse two, i.e. he will not be allowed to hang on to such an inheritance. The reason this commandment follows on the heels of the legis lation to appoint a king is to tell you that the king is equal to the common people when it comes to giving the priests their due. He is not exempt from the 24 different kinds of gifts the priests are entitled to from the Israelites. "He must not raise his heart," i.e. think that he is above the law in this respect.