출애굽기 22:28의 주석

מלאתך [THOU SHALT NOT DELAY TO OFFER FROM] THY FULLNESS — The duty which falls upon you as soon as your crop becomes fully ripened: this refers to the first fruits (בכורים).

M’LEIATHCHA V’DIM’ACHA’ (OF THE FULNESS OF THY HARVEST, AND OUT OF THE OUTFLOW OF THY PRESSES) THOU SHALT NOT DELAY TO OFFER. We find the word m’leiah with reference to seed, thus: lest there be forfeited ‘ham’leiah’ (the fulness) of the seed which thou hast sown,³³³Deuteronomy 22:9. and again: ‘v’kamleiah’ (and as the fulness) of the winepress,³³⁴Numbers 18:27. meaning wine and oil, just as it is said, and the vats shall overflow with wine and oil.³³⁵Joel 2:24.
It appears to me in connection with these terms, that fruits of the field and vineyard are called t’vuah [of the root bo — come in] because the farmers “bring” the whole crop in together to the homes. It is also called asif (the ingathering): ‘osef’ (the ingathering) shall not come;³³⁶Isaiah 32:10. and the feast of ‘ha’asif’ (the ingathering).³³⁷Further, 23:16. This is why produce is called m’leiah (fulness), because a gathering-together into one place of a mass of material or people is called milui (fulness): though there be called forth against him ‘m’lo’ (a multitude of) shepherds;³³⁸Isaiah 31:4. even they are ‘malei’ (in full) cry after you;³³⁹Jeremiah 12:6. together against me ‘yitmalo’un’³⁴⁰Job 16:10. — they gather themselves and come. Similarly, and his seed shall become ‘m’lo’ nations³⁴¹Genesis 48:19. — means an assembly and multitude of nations.
It is further possible that produce is called m’leiah (full) as a substitute term for a blessing — that the granaries shall be full of corn, and the vats shall overflow with wine and oil,³⁴²Joel 2:24. and the reaper fills his hands, and the binder of sheaves his bosom,³⁴³See Psalms 129:7. and gathers grapes in the vintage. For when their portion is cursed³⁴⁴Job 24:18. Scripture says, Let them be as the grass upon the housetops, which withereth afore it springeth up; wherewith the reaper filleth not his hand, nor he that bindeth sheaves, his bosom,³⁴⁵Psalms 129:6-7. but when their portion is blessed, it is called m’leiah (full). And in that case dim’acha [literally: “your tear”] is an allusion to wine and oil, a usage borrowed from dim’ath ha’ayin (tear of the eye), because the drops from the grape and olive resemble the tear of the eye. Or it may be that all moisture that falls in globules — even drops of water — are called dim’ah (tear), such as: and mine eyes shall run down ‘dim’ah’ (with tear),³⁴⁶Jeremiah 13:17. and it is not a term used only for tears. And the intention of the verse is, that when you gather in the crops of the field, and the granaries will be full of corn,³⁴²Joel 2:24. and you press the grapes and olives to extract their juice, and the vats shall overflow with wine and oil,³⁴²Joel 2:24. you should not delay them in your possession, but right at the beginning you are to give your tithings to Me, just as He said, The first fruits of thy corn, of thy wine, and of thine oil… shalt thou give him — [i.e., the priest].³⁴⁷Deuteronomy 18:4.
In the opinion of our Rabbis,³⁴⁸Mechilta here on the Verse. of blessed memory, thou shalt not delay means that: “you are not to set aside last what should be first, [and set aside first what should be last].” Now here He did not explain [the correct order of the gifts], for here He mentions the commandments in a general way, and afterwards He explained them in detail. The Rabbis arranged the order of the gifts as follows: first-fruits, the heave-offering, the First Tithe, and the Second Tithe.³⁴⁹The first-fruits are brought to the Sanctuary and then given to the priest. The heave-offering is given to the priest, the First Tithe to the Levite, and the Second Tithe is eaten by the owner in Jerusalem. See “The Commandments,” Vol. II, pp. 145-146, for full discussion of this commandment. This order they established on the basis of the following interpretation with reference to these gifts, just as we have been taught:³⁵⁰Terumoth 3:7. “How do we know that first-fruits come before the heave-offering, being that this one is called by Scripture terumah (heave-offering) and reshith (the first), and the other is also called terumah and reshith?³⁵¹Deuteronomy 12:6 speaks of first-fruits as terumath yedchem (the heave-offering of your hand); they are called reshith in this Scriptural section (further 23:19). The heave-offering is called terumah in Numbers 18:8, and is called reshith in Deuteronomy 18:4. First-fruits have priority because they are the first [to grow] of all produce. The heave-offering comes before the First Tithe, because it is called reshith (the first),³⁵¹Deuteronomy 12:6 speaks of first-fruits as terumath yedchem (the heave-offering of your hand); they are called reshith in this Scriptural section (further 23:19). The heave-offering is called terumah in Numbers 18:8, and is called reshith in Deuteronomy 18:4. and the First Tithe comes before the Second Tithe because it contains in it reshith” [since the Levite who receives the First Tithe must give a tenth of it as terumah to the priest].
Onkelos translated m’leiathcha v’dim’acha: “bikurach (your first fruit), v’dim’ach.”³⁵²Onkelos thus left the Hebrew word v’dim’acha untranslated. As explained further it is a term denoting the priest’s share of the produce — in other words, the terumah [or the heave-offering]. According to Onkelos the verse thus refers to the first-fruits and the heave-offering. And Rashi explained: “M’leiathcha — this means the duty which falls upon you when your crop becomes fully ripened, and it refers to the first-fruits. V’dim’acha means the heave-offering. But I do not know what the term dim’a means.” It is similarly stated in the Mechilta:³⁴⁸Mechilta here on the Verse. “M’leiathcha means the first-fruits which are taken from the full crop, and dim’acha means the heave-offering.” Perhaps in the same way that according to the Rabbis the first-fruits are called in this verse m’leiah (fulness), because they are taken from the full crop, so the heave-offering is called dim’ah [literally: “tear” or “outflow,” as explained above], because it is set aside from wine and oil, [as liquids], not from the fruit. Scripture mentioned only these two kinds of produce, [wine and oil], in order to hint at the law that the heave-offering only has to be set aside from them when in the form of wine and oil, there being no obligation upon the owner to anticipate and set it aside when they are still grapes and olives.
Thus He only mentioned these commandments here by way of allusion, as if to say, “Be careful to keep these commandments about which I will command you further,” in a similar manner to that which He said above, and I will appoint thee a place whither he may flee.³⁵³Above, 21:13. This was in order to write down these commandments in the book of the covenant³⁵⁴Further, 24:7. which He mentions in a subsequent section, and Scripture explains them all again in another place, [each one in detail].

מלאתך, the heave for the priest of your grain harvest. The word מלאה appears to be borrowed from Genesis 41,22 where the good ears of corn in Pharaoh’s dream are described as such.

מלאתך ודמעך אל תאחר, a reference to Deuteronomy 18,4 where the Torah warns not to be tardy in bringing the first fruit to Jerusalem as a gift to G’d. In chapter 22,9 such crops are called מלאה.

מלאתך, “your fullness offering, etc.” Nachmanides writes that this word is applied also to seed as in פן תקדש המלאה הזרע, (Deut. 22,9) “lest the growth of the seed that you plant become forbidden.” The expression is also found in connection with the יקב, the winery, i.e. the wine press or the oil press. Apparently, produce from field or vine is called both תבואה because it is “brought” home to be stored, and it is also called מלאה as it has to be gathered and collected, to wit סוכות is the festival called חג האסיף the holiday of ingathering. We encounter the expression מלא רועים referring to a gathering of shepherds. (Isaiah 31,4) It is also possible that they are called מלאה as an expression symbolizing the blessing represented by the farmer filling his granaries and vats.

מלאתך ודמעתך לא תאחר, “do not delay your fullness-offering and your priestly heave-offering. This verse is a warning concerning the heave-offerings of liquids, i.e. oil and wine. The word מלאתך refers to the liquid made from grapes as described by Numbers 18,27 וכמלאה מן היקב, such as the “flow from the vat,” whereas the word דמעתך describes the liquid secured from the olives which are being squeezed much as tears are the product of one’s squeezing one’s eyes. This is why the product of the olives is called דמעך, “your tear.”

When your grains reach their full ripeness. [Rashi is saying: The meaning is] not that [it is a collective obligation, and] every person must not delay. Therefore he explains that it means: “When your grains reach their full ripeness,” meaning, when you have [such grains, do not delay them].

(Exodus 22:28) "Your fullness and your dema (terumah) you shall not delay": "Your fullness" — bikkurim (first-fruits, which are taken from fully ripened grain). "you shall not delay": You shall not give second-tithe before first-tithe, first-tithe before terumah, or terumah before bikkurim. __ But I do not know which takes precedence — terumah to bikkurim or bikkurim to terumah? Would you say that? Bikkurim takes precedence because they are called by four names — "first," "bikkurim," "terumah," and "dema." (They take precedence) to terumah, which is called by only three names — "first," "terumah," and "ma'aser," which, in turn, takes precedence to ma'aser, which is called by only two names. And first-tithe, which is called by two names — "first" and "ma'aser" — takes precedence to second-tithe, which is called by only one name ("ma'aser"). From here they ruled: If one gives terumah before bikkurim or first-tithe before terumah or second-tithe before first-tithe — even though he transgresses the negative commandment "Your fullness and your dema you shall not delay," what is done is done (i.e., he has fulfilled his obligation.)

V. 28. מלאתך ודמעך. Temura 4 a wird תרומה :דמעך ביכורים :מלאתך erklärt und das Verbot לא תאחר dahin erläutert, dass מלאה) בכורים) nicht nach der דמע( תרומה) gegeben werden solle, dass überhaupt die gesetzliche Reihenfolge der in den Tempel, dem כהן, dem לוי zu gebenden, oder für den eigenen Genuss in Jerusalem zu reservierenden Spenden von den Früchten vorschriftsmäßig einzuhalten sei, מעשר שני nicht dem ראשון ,מעשר ראשון nicht der תרומה ,תרומה nicht den ביכורים vorangehen sollen. ביכורים werden מלאה genannt, weil deren Pflicht schon במלאה eintritt, d. h. sofort bei der "Ackerfülle", wenn der reife Ertrag noch den Acker füllt; schon vor dem Schnitte (vergl. פן תוקדש המלאה). Warum דמע :תרומה heißt, ist unerklärt. Raschis Erklärung, weil תרומה מדמעת, weist schon תוספו׳ das. Temura 4 a zurück, da diese Eigentümlichkeit nur דרבנן sei. Ohnehin dürfte sich schwerlich dieser Ausdruck für תרומה zur Unterscheidung von ביכורים eignen, da auch eine Mischung von ביכורים in חולין dieselbe Wirkung hat. תוספו׳ teilt eine andere Erklärung mit, nach welcher תרומה deshalb דמע (Träne) heißt, weil תרומה auch in flüssigem Zustande, z. B. als Wein gegeben werden kann, während zu ביכורים nur die Früchte in natura, Trauben, taugen. Auch dieser Umstand erscheint sekundär und wenig geeignet, ein spezifisches Unterscheidungsmerkmal zu bilden. Vielleicht findet der Ausdruck in folgendem seine Erklärung. ביכורים und תרומה unterscheiden sich charakteristisch darin, dass die Pflicht zu ביכורים mit der Reife der Frucht am Halm und am Baum eintritt, während die Pflicht zur תרומה erst mit vollendeter Menschenarbeit an der Frucht, גמר מלאכה, sich einstellt. (Temura 4 a. scheint sowohl in Raschi, als תוספו׳ ein Druckfehler sich eingeschlichen zu haben. Raschi erläutert: ולהכי קרי לביכורים מלאה משום דלאלתר שנתמלאה התבואה ונגמרת מלאכתה הוקבעה לביכורים. Dieses מלאכתה dürfte zu streichen, sein. Nicht die künstliche Vollendung, sondern die natürliche Vollendung bringt die ביכורים-Pflicht. So auch Raschi im Pentateuch-Kommentar z. St.: חובה המוטלת עליך כשתתמלא תבואתך להתבשל והם ביכורים). ביכורים-Pflicht tritt daher ein, wenn die Natur, תרומה, wenn der Mensch seine Arbeit an der Frucht vollendet hat. ביכורים heißen daher מלאה nach dem Moment, wo die Frucht, von Menschenhänden unberührt, noch den Acker füllt. מלאה heißt die ganze Ertragsfülle des Feldes (Dewarim 22, 9, wo מלאה erläutert wird: הזרע אשר תזרע ותבואת תרומה הכרם aber: דמע. Wie der Traubensaft דם ענבים, Traubenblut, heißt, so heißt er hier, bezeichnend: Traubentränen. Es gibt vielleicht keine Frucht, die also vom Menschen "misshandelt" wird, wie die Traube. Sie wird "getreten" und "gepreßt". (Heißt ja vielleicht auch Wein darum: יין von יון, gleichbedeutend mit ינה: Erpressung leiden). Zur Vergegenwärtigung des Begriffs גמר מלאכה, der vollendeten künstlichen Menschenarbeit an der Frucht, im Gegensatz zu מלאה, der noch unberührten Frucht auf dem Halm und am Baum, gibts wohl kaum einen besseren Repräsentanten als den Wein, und keine treffendere Bezeichnung als: דמע, die Träne. —

מלאתך, “your fullness;” a difficult word to translate; our sages understand it as “the first tithe, t’rumah for the priest, to be lifted from your harvest.” The word also occurs in Deuteronomy 22,9: פן תקדש המלאה הזרע אשר תזרע, “lest the seed you have sown will not be allowed for your use.” (grain harvest) ודמעך, “and the corresponding t’rumah of the harvest of your liquid crop (grapes and olives) will be denied you for use.” The word דמע, literally meaning: “tear,” is applicable to olives and grapes as they release their insides in drops, like tears, when being squeezed in the vat. We also find the expression תירוש used for grain products in Numbers 18,12, כל חלב יצהר וכל חלב תירוש ודגן, “all the best of the new oil, wine and grain’” where the Torah instead of speaking of grapes and olives, lumps them all together under one heading, the heading being: something liquid. [Whisky and other alcoholic גrinks are made from grain. Ed.] When the offering of firstling fruits is discussed, seeing that these fruit are offered “as is,” in their original state, any expression hinting at liquids would be inappropriate.

ודמעך means THE HEAVE OFFERING, — thus do our Rabbis explain it (cf. Mekhilta d'Rabbi Yishmael 22:28), but I do not know what the expression דמע means (i. e. I do not know how it comes to have the meaning of (תרומה).

ודמעך, the parallel heave from your oil and grape harvest.

ודמעך, a reference to the harvest of the olive groves and the vineyards, the drops of the fruit being compared in appearance to human tears.

ודמעך, “your priestly heave-offering.” A reference to grape and olive harvests, the juice of which is perceived as flowing out like tears, a little at a time. Ibn Ezra understands the word מלאתך as the grape harvest that due to its abundant moisture needs to be transferred to vessels for storage before irretrievable loss of juice occurs. The word דמעך, refers to the olive harvest in his opinion, as oil drips very slowly, drop by drop similar to tears.

Do not alter their order of separating them. We cannot say [that the verse means simply] not to delay giving the first fruits, because the Torah does not expressly set any time-limit on them. Therefore we must say [as Rashi did, that] it means: do not delay it until after the next mitzvah [i.e., separating terumah].

בכור בניך, das Gesetz steht schon oben (Schmot Kap. 13) und wird noch ergänzt (Bamidbar. 18, 15 f) durch die Bestimmung der Auslösung am dreißigsten Tage. Im Zusammenhange mit dem vorangehenden מלאתך ורמעך und dem folgenden כן תעשה וגו׳ dürfte hier eben auf diese Bestimmung hingeblickt sein. Wie die ביכורים- und תרומה-Pflicht erst mit dem Stadium der Reife und dem der Vollendung eintritt, so tritt auch die durch den Akt der Auslösung ihren Ausdruck gewinnende Weihe (נתינה) der Erstgeborenen erst mit dem dreißigsten Tage ein, mit welchem das Menschenkind die erste Periode der Lebensreife zurückgelegt hat. Ist doch für jede zweifelhafte Existenz die Erreichung des dreißigsten Tages das kritische Symptom für die Lebensfähigkeit. Mit dem dreißigsten Tag ist das Kind auch äußerlich als בן קיימא dokumentiert. Daran schließt sich denn

לא תאחר, “Do not put off;” to give Me My share. The Torah speaks of giving G-d the respective firstling offerings which are due Him seeing that He treats the Jewish people as His firstborn son. They are: ראשית אדמתך, the first ripened parts of produce grown from the earth (23,19), the first produce of your kneading bowls, (bread or cake, Numbers 15,20). An alternate explanation of this phrase: “do not be late in offering Me what is legally Mine, even if you are still poor;” this is why the commandment of “giving” G-d the first born son and the firstborn males of his ritually pure livestock, followed immediately, as they represent the first results of his virility. (compare Deuteronomy Numbers 21,17).

לא תאחר THOU SHALT NOT DELAY — i. e. thou shalt not alter the prescribed sequence of separating them from the crops, setting aside last what should be first and setting aside first what should be last — i. e. that one should not set aside the heave-offering before the first fruit nor the tithe before the heave-offering (Mekhilta d'Rabbi Yishmael 22:28).

בכור בניך תתן לי, to perform all kinds of sacred duties. This includes service in the Temple, teaching Torah, something which in later periods became the foremost occupation of the priests, commented upon by Maleachi 2,7 with the line כי שפתי כהן ישמרו דעת והתורה יבקשו מפיהו, “for the lips of a priest guard knowledge, and men seeking rulings from his mouth, for he is a messenger of the Lord of Hosts.”

לא תאחר, do not be tardy in discharging this obligation but offer them as the first of all your tithes. The same applies to the redemption of the first born males for which the Torah stipulated that this be done at the completion of the first month after the baby is born.

לא תאחר, “do not delay in offering.” Our sages understand this to mean that they are not to be offered in reverse order. (Terumot 3,6) [such as tithes being given before the terumah to the priests. Ed.] According to the plain meaning of the text the Torah simply warns not to eat of any of these fruit before the requisite gifts have been set aside enabling the farmer and ordinary individuals to eat from all this. The reason why the Torah speaks about redeeming the firstborn, calling it a gift to G’d, in the same breath, is that just as the harvest of what grows in the field and orchard must be freed for secular use only after the various tithes have been set aside, the same rule applies to the “harvest” of the union of husband and wife, the first born male child.

By redeeming him for five sela’im. Rashi means: not that you shall give the child itself to Me. [That cannot be,] because in Parshas Korach (Bamidbar 18:15) it is written, “But you must surely redeem the firstborn of man.”

בכור בניך תתן לי, “you are to give Me the firstborns of your sons.” The emphasis is here on the word: “your firstborn,” as opposed to one of the sons born later. The same principle that applies to the first of your harvests applies to the first products (male) of your virility. The Torah repeats that the same applies to the firstborn of your domestic animals, i.e. cattle and sheep. At the same time, you must not be in such a rush that you slaughter these animals during the first seven days of their lives, as during those days they have not yet shed the ritual impurity status that applies to any creature that has undergone the traumatic experience of having to leave its mother’s womb. Prematurely born animals do not qualify for the purposes of this legislation as they are treated as if blemished. (B’chor shor)

בכור בניך תתן לי THE FIRST BORN OF THY SONS SHALT THOU GIVE UNTO ME — by redeeming him from the priest by the payment of five Sela’im. Scripture, it is true, has already given an ordinance concerning him (the firstborn) in another passage (Numbers 18:16), but it is stated here again in order to bring it into juxtaposition with the next verse: “Likewise shalt thou do with that of thine ox”, and to illustrate the latter command by the former. How is it in the case of a human being? He (the father) redeems it after thirty days, for it is said, (Numbers 18:16) “and those that are to be redeemed, from a month old shalt thou redeem”! So, too, has the owner of small cattle to look after it for 30 days and only afterwards must he give it to the priest (cf. Mekhilta d'Rabbi Yishmael 22:28 and Bekhorot 26b).

You must do likewise with your oxen. . . The Nachalas Yaakov says that there is a mistake in our text of Rashi. It should [continue after “You must do likewise,”] and say: “with your sheep.” Firstly, because Rashi concludes with: “the smaller cattle” [which means sheep and goats]. And there is another reason that is mentioned there [in Nachalas Yaakov.]