민수기 18:20의 Halakhah

And this commandment is practiced in the Land of Israel at the time when Israel is there - whether by Levites or by Israelites - by males and females, as all are obligated never to change the three places spoken about: the city; the open space; and the fields and vineyards. And it would seem that anyone who did change them with witnesses and a warning would be liable for lashes. But I did not know the measure of this change - how much it would be for him to be liable for it. Be wise, my son, and know it. And Rambam, may his memory be blessed, wrote concerning this commandment (Mishneh Torah, Laws of Sabbatical Year and the Jubilee 13:12), "Why did the Levites not merit [a portion] in the possession of the Land of Israel and in the spoils of war, with his brethren? Because they were set aside to serve God, may He be blessed, and minister unto Him and to instruct His just paths. And therefore they were set apart from the ways of the world: They do not wage war like the remainder of the Israelites, nor do they [receive an inheritance], nor do they acquire [things] for themselves through the power of their bodies. Instead, they are God's legion - as it is stated (Deuteronomy 13:11), 'May the Lord bless His legion' - and He provides for them, as it is stated (Numbers 18:20), 'I am your portion and your possession.' And it is not only the tribe of Levi that is included in this, but each and every man that comes to the world whose spirit has moved him to be separated and to stand in front of God and to serve Him, to know His straight and righteous paths and to teach them to others - the yoke of the many calculations that people seek out is lifted from upon his neck. And behold, he is sanctified to become holy of holies, and God will be his possession for ever and ever. And he will acquire the thing that he needs in this world, just as the tribe of Levi acquired [it]. And so David states (Psalms 16:5), 'The Lord is my appointed portion and my cup, You sustain my fate.'"

That the tribe of Levi not take a portion in the spoils: That the whole tribe of Levi not take a portion in that which Israel despoiled upon their entering into the land (see Sefer Hamitzvot LaRambam, Mitzvot Lo Taase 170), and in that which they would despoil from their enemies afterwards. And about this is it stated (Deuteronomy 18:1), "There shall not be a portion and inheritance for the priests." And so [too,] does it appear in Sifrei Devarim 163, "'Portion' in the spoils, 'inheritance' in the land." And let not the matter of a general prohibition be difficult for you about this negative commandment (as there appear to be two prohibitions from the same phrase); since two prohibitions come in Scripture about these two negative commandments - and they are, "There shall not be a portion and inheritance for the priests, the Levites," and also afterwards, "And no inheritance shall be for him, etc." (Deuteronomy 18:2). And these two negative commandments themselves are repeated for the priests, as it is stated with Aharon (Numbers 18:20), "In their land you shall not inherit, and there will not be a portion for you among them." And they, may their memory be blessed, said (Sifrei Bamidbar 119), "'In their land you shall not inherit' - at the time of the division of the land; 'and there will not be a portion for you among them' in the spoils." And even thought the priests were in the tribe of Levi, the prevention is repeated about them for strengthening. And so [too,] all that is similar to this in the Torah, such that it repeats negative commandments in many places - it is all to strengthen the matter or to complete the law when it is not complete from the one negative commandment. And you will understand why God made it lack in one place and completed in another from that which I wrote at the beginning of the book of Eleh HaDevarim (Deuteronomy). And Rambam, may his memory be blessed, wrote (Sefer Hamitzvot LaRambam, Mitzvot Lo Taase 170), "If we had counted these negative commandments, which are 'In their land, you shall not inherit, etc.' about the priests, additionally to the negative commandments stated about the Levites, etc., it would, according to this comparison, be fitting likewise for us to count the prohibition of the divorcee, the challalah and the zonah for the high priest as three additional negative commandments in addition to the three that came on every priest - whether common or high. And if the speaker say that this is so, we shall answer him with what they, may their memory be blessed, said in Kiddushin 77b that a high priest is only liable one [punishment] for a divorcee. And were the law to be [that a high priest is transgressing two commandments], he would be liable two for it - one because of [being] a priest, since a divorcee is forbidden to him, and a second from the angle of his being high priest, since she is forbidden to him in a different negative commandment. And from this type itself are the preventions that came to the priests for 'They shall not make a bald spot on their heads, and they shall not shave their beards and their flesh they shall not gash with a gash' (Leviticus 21:5); as they were already preceded for all of Israel more generally, in its stating, 'You shall not round off the corner, etc.' (Leviticus 19:27), 'and you shall not place a bald spot' (Deuteronomy 14:10), 'And a marking for a soul, you shall not put onto your flesh, etc.' (Leviticus 19:28). However these were repeated with the priests to complete the law, as is elucidated at the end of Tractate Makkot 20a. And therefore a priest that transgresses one of these is only liable for one [set] of lashes. And understand this principle and guard it."