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.

Whether physically sound or blemished. Otherwise, why does the Torah write “the entire tribe of Levi” after it had written “the kohanim, the Levites” beforehand? Therefore this must be to include “whether physically sound, etc.” You might ask: Why does one need to exclude the blemished [from inheritance]? Above in parshas Tzav (Vayikra 6:11) it is written, “Every male descendant of Aharon may eat it,” and Rashi explains, “‘Every male,’ and even the blemished, etc.” i.e., they too receive portion in the sacrifices. And [if so], it is obvious that they are excluded from inheritance because they are given a portion in the offerings for this [very] reason. The answer is that the owners of extra-Sanctuary items such as terumah and bikkurim, the firstborn, challah, and the forelimb, etc. have tovas hano’ah in their offerings, i.e. they can give them to any kohein they choose, and they usually give these items to physically sound kohanim who can perform the sacrificial service and not to blemished kohanim who are not able to perform the sacrificial service. Therefore one might have thought that they take a portion in the land, and because of this one needs a [Scriptural] exclusion.

Kap. 18. V. 1. Im Vorhergehenden war die Stellung der Gesetzesautoritäten und des Königs im Volke besprochen, daran schließt sich nun das Gesetzliche über die Stellung der Priester im Volke. Dass ihnen, sowie dem ganzen Stamm Levi, kein חלק ונחלה kein Anteil an den der Nation als solcher zufallenden Gütern, kein Anteil am Lande und an Kriegsbeute werden sollte, war schon früher wiederholt ausgesprochen, ebenso das ד׳ הוא נחלתו, dass ihre ganze irdische Existenz auf ihre Wirksamkeit für Gott und das Heiligtum seines Gesetzes hingewiesen sei. Es fanden demgemäß auch bereits (Wajikra Kap. 22 und Bamidbar Kap. 18) die מתנות כהונה, die Priesterspenden ihre Besprechung, welche ihnen als Vertretern und Dienern dieses Gesetzesheiligtums zufallen sollten. Es sind dies aber sämtlich wie בכור ,חלה ,תרומה ,בכורים בשר חטאת ואשם ,חזה ושוק ,חרם etc, solche Spenden, die direkt sich als Weihungen an Gott und sein Heiligtum darstellen, welche aber indirekt von Gott ihnen als den Dienern seines Heiligtums überwiesen sind, es sind קדשים, Heiligtümer höheren und niederen Grades, von denen die Auffassung in weiterem Sinne gilt, dass כהנים משולחן גבוה קזכו dass sie den Priestern von dem "Tische des Höheren" zum Genusse werden.

לא יהיה לכהנים, “the priests (and Levites) shall not have (own);” after the Torah had spelled out details pertaining to Jewish Kings, it proceeds to do the same for the hereditary positions of priests and Levites. They are charged with teaching the people Torah, [i.e. worrying about their spiritual welfare, whereas the King is charged with looking after their material well being. Ibn Ezra].

חלק A PORTION — i.e. in the spoil that is taken in battle (Sifrei Devarim 163:2),

This refers to the extra-Sanctuary sacred items, etc. I.e. sanctified items brought from the outside. And what are they? Rashi explains, “The terumah-gifts and the tithes.”

Mit dem Einzuge in das Land tritt aber eine dezentralisierende Entfernung des Volkes von dem Heiligtume ein, eine Veränderung, die ja in dem היתר בשר תאוה, in der Gestattung nichtgeopferten Fleisches (Kap. 12, 20 f.) eine hervortretende Folge hatte. Auch für die Priester war diese bevorstehende Veränderung von bedeutsamer Folge. Während sie in den Jahren der Wanderung in der Wüste den engen Kreis um das Heiligtum bildeten und dort ihre Stelle hatten, sollten sie im Lande dem Volke in seiner dezentralisierenden Entfernung vom Heiligtum folgen, und damit die zweite Seite ihrer priesterlichen Wirksamkeit, die Vertretung des Gesetzes und seiner Lehre mitten im Volksleben, erst ganz eigentlich aמtreten. Es setzt das Gesetz voraus, dass immer nur ein Teil der כהנים zur Funktion im Heiligtum an dessen Zentralstätte anwesend sein, die anderen aber zerstreut im Lande mitten unter dem Volke wohnen und nur von Zeit zu Zeit zum Dienste des Heiligtums herauf kommen würden (siehe Verse 6 — 8). Diese ihre Wirksamkeit inmitten des Volkslebens war eigentlich ein Ausfluss ihres Levitenberufes; sie waren die Elite der Leviten (vergl. Wajikra S. 476), sie werden daher überhaupt im Hinblick hierauf gern הכהנים הלוים, ja, bei besonderer Besprechung dieses Verhältnisses (Verse 6 — 8) geradezu הלוי genannt.

The reason why the priests and Levites will not own ancestral land in the Holy Land is that if they did they would neglect its upkeep, as they are required to constantly be present in the Temple.

ונחלה AND INHERITANCE — in the land (Sifrei Devarim 163:3).

This refers to the inheritance of the remaining ones. Because the Torah already said at the beginning, “They will not have, the kohanim etc. a portion or an inheritance, etc.,” and they [the Sifrei cited by Rashi] explained, “an inheritance,” refers to a portion in the inheritance of the Land, [the Sifrei] is forced to expound regarding this verse, “But he will have no territory,” [that] “this refers to the inheritance of the remaining ones, etc.” But Rashi who explains “but he will have no territory” according to its plain meaning, [that “they did not receive a complete inheritance”], opines that even though the Torah began [by saying], “They will not have — the kohanim etc. a portion, etc.,” it repeats it and concludes with this [same statement]. (Re”m)

Aus dieser ihrer Stellung inmitten des Volkslebens heraus wird ihnen hier nun ein direkter Anteil vom "Volkstisch" als משפט הכהנים, als Priesterrecht zuerkannt: זרוע לחיים וקיבה, eine Spende, die unter dem gesetzlichen Namen "מתנות" überhaupt verstanden wird, und die nicht als eine durch Vermittlung des Heiligtums, sondern als direkte "vom Volke dem Priester" als solchem zukommende Spende zu begreifen ist. Das Tier, von welchem diese Teile dem כהן werden, ist חולין, ist בשר תאוה, ist eben jener Fleischgenuss, der erst mit der Dezentralisierung des Volkes statthaft wurde, und es sind diese מתנות somit die charakteristischen Spenden an die Priester in der Zeit der Dezentralisierung und in ihrer Stellung mitten in dem von dem Heiligtum räumlich losgelösten Volksleben. Diesem Volksleben sollen sie כהנים in konkretester Wirklichkeit sein, sollen ihm durch Lehre und Beispiel die "Richtung" (כון) auf das Gesetz und die von ihm gesteckten Ziele und Wege wahren. Sich und ihnen spricht das Volk durch diese Anteile von seinem Tisch diese Bestimmung seiner Priester in seiner Mitte mahnend aus, indem es seine Tat (זרוע), sein Wort (לחיים) und sein Genussesleben (קיבה) dem כהן übergibt und mit dieser Übergabe zugleich des Priesters Tisch versorgt.

'אשי ה THE FIRE OFFERINGS OF THE LORD — the holy things brought into the Temple (Sifrei Devarim 163:4),

“And the inheritance of the remaining ones” adds that of the Keinites. Rashi explains: The Holy One Blessed Is He, promised Avraham that He would give his seed ten nations. He gave them seven now, and in the future he will give them the Keini, Kenizi, and Kadmoni.

Und wie mit diesen Spenden von seinem Tische das Volk seines Priesters Tisch zu versorgen hat, so tritt mit ראשית הגז, mit einer Erstlingsspende von seiner Schur an das Volk endlich auch die Mahnung heran, seine Priester in den Stand zu setzen, sich bürgerlich anständig zu kleiden, damit ihre äußere Erscheinung inmitten des Volkslebens der von ihnen zu pflegenden Wirksamkeit keinen Eintrag tue.

ונחלתו AND HIS INHERITANCE — this refers to the holy things that might be consumed outside Jerusalem (גבולין) — the heave-offerings and the tithes (Sifrei Devarim 163:4) these they shall eat, BUT נחלה AN INHERITANCE, a real inheritance, לא יהיה לו בקרב אחיו SHALL HE NOT HAVE AMONG HIS BRETHREN. In Sifrei Devarim 164, they (the Rabbis) gave the following interpretation:
ונחלה לא יהיה לו — this refers to the נחלת שאר the inheritance of the שאר.
בקרב אחיו — AMONG HIS BRETHREN — this refers to the inheritance of the five. I do not, however, know for certain what this means (what Sifrei means by שאר and חמשה). But it seems to me that the part of the land of Canaan which is on the other (the western) side of the Jordan and onwards is called the land of the five nations (and these are therefore the five referred to by Sifrei), whilst the territory of Sihon and Og on the eastern side might be called the land of the two nations, viz., the Amorites and the Canaanites, — and נחלת שאר mentioned in Sifrei is intended to include the land of the remaining clans (שאר), the Kenite, the Kenizzite, and the Kadmonite, which will become Israel’s inheritance in some future time. (But the land of Sihon and Og need not be mentioned since this was already divided among the two and a half tribes, and it was known that the tribe of Levi had no share in it.) Similarly it (Sifrei) makes a comment in “the section dealing with the gifts that were promised to Aaron” on the verse (Numbers 18:24) “wherefore [I have said unto them, Among the children of Israel they shall have no inheritance]” that it is intended to express a warning regarding the land of the Kenite, the Kenizzite and the Kadmonite (i.e. that not even in later times when Israel will inherit the land of these nations shall the Levite have a portion in it). — It has since been found in the words of Rabbi Kalonymus that the proper version of this passage in Sifrei reads as follows:
ונחלה לא יהיה לו BUT THEY SHALL HAVE NO INHERITANCE — this refers to the territory of the five,
בקרב אחיו AMONGST THEIR BRETHREN — this refers to the territory of the seven, and he explains that this means the five tribes and the seven tribes. And because Moses and Joshua assigned an inheritance in the land only to five tribes — for Moses assigned their inheritance to Reuben, Gad and the half tribe of Manasseh, and Joshua assigned their inheritance to Judah, Ephraim and the other half tribe of Manasseh, whilst the remaining seven tribes took their portions themselves in the land (conquered it) after the death of Joshua — for this reason it (Scripture) mentions (alludes to) the five tribes separately and to the seven separately.

“But he will have no territory” — this refers to the inheritance of five, etc. Rabbeinu Tam explains that there are five brothers from the same mother, Reuven, Shimon, Yehudah, Yissachar, Zevulun; [and] because they come from the same mother, one needs an extra exclusion [to prevent the Levites from having a portion in the Land].

Aus allem obigen ist von selbst einleuchtend, weshalb die Bestimmungen hinsichtlich der מתנות und ראשית הגז erst in diesem Kompendium für den Einzug ins Land schriftlich niedergelegt werden. Ihre Bedeutsamkeit tritt eben erst mit diesem Ereignis ins Leben.

Auch diese wie alle מתנות כהונה sind übrigens lediglich allgemeine Verpflichtung gegen den Priesterstamm im allgemeinen. Keinem einzelnen Priester steht ein persönlicher Anspruch darauf zu. Der Verpflichtete kann seine Pflichtspende einem jeden Priester seiner Wahl zuwenden, bei der er sich nur von der durch Gesinnung und Wandel zu betätigenden Würdigkeit des Bezugsberechtigten leiten zu lassen hat, טובת הנאה לבעלים (Bamidbar 5, 10), מנת הכהנים והלוים למען יחזקו בתורת ד׳ (Cron. 1I. 31, 4), כל המחזיק בתורת ד׳ יש לו מנת וכל שאינו מחזיק בתורת ד׳ אין לו מנת (Chulin 130 b תוספו׳ daselbst), und: כל כהן שאינו מודה בעבודה אין לו חלק בכהונה (Chulin 132 a; siehe Wajikra 7, 33).

כל שבט לוי ist mehr Parenthese: wie der ganze levitische Stamm; denn Gegenstand der hier eingeleiteten Gesetzbestimmung sind nur die חלק — .כהנים: an der Kriegsbeute, ונחלה .(ספרי) בזה: an dem zur Verteilung kommenden Lande. ׳אלו :אשי ד קדשי מקדש, die von den Opfern den כהנים zufallenden Teile. קדשי גבול :ונחלתו, die außerhalb des מקדש Gott zugewandten und dadurch geheiligten Güter wie תרומה, חלה usw. (ספרי).