וַיְדַבֵּ֥ר יְהוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
여호와께서 모세에게 일러 가라사대
Ramban
WHEN YE ARE COME INTO THE LAND OF YOUR HABITATIONS. After He had assured the children [of those who had left Egypt] that they would come into the Land,176Above, 14:31. He completed [telling] them the laws of the offerings, and that they should bring the drink-offerings when they enter the Land. Perhaps this [section] was [told to them] now in order to console them and give them an assurance [that they would indeed take possession of the Land], for they began to give up hope, saying: “Who knows what will happen in such a long time — after forty years — for may be the children will also sin?” Therefore the Holy One, blessed be He, saw fit to comfort them, for by commanding them precepts which are applicable [only] in the Land, He thereby was assuring them that it is clearly destined by Him that they will come into and inherit the Land.
Now He commanded them concerning the drink-offerings [that they were to bring] in the Land when making burnt-offerings and peace-offerings, since in the wilderness they had no duty to bring drink-offerings except with the continual [daily] burnt-offering, concerning which it is said, and the fourth part of a hin of wine for a drink-offering for the one sheep;177Exodus 29:40. for there it is said [that it be brought continually every day] at the door of the Tent of Meeting before the Eternal, where I will meet with you, to speak there unto thee.178Ibid., Verse 42. Similarly the princes when bringing their dedication-offerings179Above, 7:12-83. did not include amongst them drink-offerings.
Now our Rabbis differed on this matter. Some of them said in the Sifre180Sifre, Shelach 107. that Scripture here teaches us that they only became obliged to bring drink-offerings from the time that they came into the Land onwards etc.; but some of them said that it is [only] the individual who was not obliged to bring drink-offerings [together with his offering] until they entered the Land [but public offerings were always accompanied by drink-offerings].
He also completed [here] the laws relating to the priests by commanding the [duty of the] dough-offering,181Further, Verses 17;21. which was not applicable in the wilderness, for it was already known that the heave-offering and the tithes do not apply there, since such produce was winnowed by non-Jews and [grown] outside the Land of Israel. There is also a difference in the opinion of the Rabbis182Sifre, Shelach 110. concerning the [law of the] dough-offering [which is different from that of tithes etc.], namely that they became subject to the law of the dough-offering as soon as they entered the Land, but were not liable to [separate] tithes and the heave-offering until after [the fourteen years of] the conquest and settlement [of the Land].
Now He commanded them concerning the drink-offerings [that they were to bring] in the Land when making burnt-offerings and peace-offerings, since in the wilderness they had no duty to bring drink-offerings except with the continual [daily] burnt-offering, concerning which it is said, and the fourth part of a hin of wine for a drink-offering for the one sheep;177Exodus 29:40. for there it is said [that it be brought continually every day] at the door of the Tent of Meeting before the Eternal, where I will meet with you, to speak there unto thee.178Ibid., Verse 42. Similarly the princes when bringing their dedication-offerings179Above, 7:12-83. did not include amongst them drink-offerings.
Now our Rabbis differed on this matter. Some of them said in the Sifre180Sifre, Shelach 107. that Scripture here teaches us that they only became obliged to bring drink-offerings from the time that they came into the Land onwards etc.; but some of them said that it is [only] the individual who was not obliged to bring drink-offerings [together with his offering] until they entered the Land [but public offerings were always accompanied by drink-offerings].
He also completed [here] the laws relating to the priests by commanding the [duty of the] dough-offering,181Further, Verses 17;21. which was not applicable in the wilderness, for it was already known that the heave-offering and the tithes do not apply there, since such produce was winnowed by non-Jews and [grown] outside the Land of Israel. There is also a difference in the opinion of the Rabbis182Sifre, Shelach 110. concerning the [law of the] dough-offering [which is different from that of tithes etc.], namely that they became subject to the law of the dough-offering as soon as they entered the Land, but were not liable to [separate] tithes and the heave-offering until after [the fourteen years of] the conquest and settlement [of the Land].
English Explanation of Mishnah Beitzah
Introduction In this mishnah Bet Shammai and Bet Hillel debate whether one may carry to a priest hallah and priestly gifts on Yom Tov. Hallah is dough which one must separate from the dough that one kneads to bake bread (Numbers 15:17-21). Priestly gifts refers to the parts of a sacrificial animal which must be given to the priest (Deuteronomy 18:3).
Rabbeinu Bahya
וידבר ה' אל אהרן ואני הנה נתתי לך את משמרת תרומותי, “The Lord said to Aaron: “here I have entrusted to you the minding of My gifts, etc.” At this juncture G’d reconfirms Aaron’s status as High Priest after his position had previously been challenged. You may understand why the Torah found it necessary to do this by means of a parable. A king had given a present of a field to a close friend of his without bothering to draw up a deed confirming the gift. After a while, people seeing the king’s friend treat the field as his challenged him. The king told the friend who was somewhat upset: “let whoever wants to challenge My gift challenge it.” However, I will provide you with a deed proving that you have title to the field and I will put my royal seal on it. Here we have written proof of the 24 different kinds of gifts the king (G’d) bestowed on the priests, most of which came from the pockets of the Israelites (compare Sifri 119). Chulin 133 confirms this stating: “there are 24 different kinds of gifts called מתנות כהונה, ‘gifts that the priests are entitled to.’” They are equivalent to what is called a ברית מלח, a “covenant based on salt.” Just as salt is of an enduring quality so anyone who observes this covenant is highly regarded, whereas anyone who breaches any part of this covenant (withholds any of these items from the priests) is considered as if he had violated all parts of this covenant. The reason for this is that the covenant is spelled out both in general terms, i.e. לכל קדשי בני ישראל לך נתתים, “of all the sacred donations of the Israelites I give them to you,” and is subsequently listed in detail once more.
These twenty-four gifts are divided into three distinct categories. Ten of them apply to sacrificial offerings presented in the Temple and to be consumed only within the sacred precincts of the Temple Mount. Ten more apply to other parts of the Holy Land, i.e. they are to given to the priests anywhere within the Holy Land. The last four are gifts to be given to the priests within the (whole) confines of the city of Jerusalem.
The ten gifts to be consumed within the confines of the sacred grounds of the Temple are: meat from sin-offerings of four-legged animals; meat from a sin-offering consisting of a bird; meat from the guilt-offering for a sin definitely performed, meat from a similar guilt offering when the sinner is not certain he has become guilty of that sin; parts of the meat of public peace-offerings, the log of oil to be offered by a person cured from the skin disease tzoraat; the two show-breads offered in the Temple each Sabbath; the breads offered on Shavuot each year (new wheat harvest); remainders of all “gift-offerings” consisting of flour and oil. The part of the Omer (annual new barley offering) not consigned to the Altar. The four gifts given to the priests for use within the confines of the city of Jerusalem are: the firstborn male animal fit for the altar; the respective first fruit (of the seven kinds of produce the land of Israel is famous for). The remains of the ram brought by the Nazarene at the end his term, and lastly, the hides of the various animals which are offered on the altar. The ten gifts which are applicable and usable by the priest throughout the Land of Israel are: a gift by the farmer before he separates the tithe from his grain harvest. Terumat-Maasser, a corres-ponding gift to the priest by the Levite of the tithe he has received from the Israelite. Challah, the first part of the dough (discussed in Numbers chapter 15,17-21); the wool of the first shearing of the sheep. The stomach, forearm and cheekbones of the average animal offered as a freely donated offering by the ordinary Israelite. The five shekel the father needs to give to the priest to redeem his son if he is the firstborn of his wife by natural birth. The lamb or money in lieu of the lamb traded in order to redeem the fistborn of a farmer’s donkey. Certain lands which belonged to proselytes who died intestate. Fields donated to the Temple Treasury and not subject to the Jubilee legislation. Property stolen from a proselyte who died without heirs before the stolen property could be returned by the thief.
These twenty-four gifts are divided into three distinct categories. Ten of them apply to sacrificial offerings presented in the Temple and to be consumed only within the sacred precincts of the Temple Mount. Ten more apply to other parts of the Holy Land, i.e. they are to given to the priests anywhere within the Holy Land. The last four are gifts to be given to the priests within the (whole) confines of the city of Jerusalem.
The ten gifts to be consumed within the confines of the sacred grounds of the Temple are: meat from sin-offerings of four-legged animals; meat from a sin-offering consisting of a bird; meat from the guilt-offering for a sin definitely performed, meat from a similar guilt offering when the sinner is not certain he has become guilty of that sin; parts of the meat of public peace-offerings, the log of oil to be offered by a person cured from the skin disease tzoraat; the two show-breads offered in the Temple each Sabbath; the breads offered on Shavuot each year (new wheat harvest); remainders of all “gift-offerings” consisting of flour and oil. The part of the Omer (annual new barley offering) not consigned to the Altar. The four gifts given to the priests for use within the confines of the city of Jerusalem are: the firstborn male animal fit for the altar; the respective first fruit (of the seven kinds of produce the land of Israel is famous for). The remains of the ram brought by the Nazarene at the end his term, and lastly, the hides of the various animals which are offered on the altar. The ten gifts which are applicable and usable by the priest throughout the Land of Israel are: a gift by the farmer before he separates the tithe from his grain harvest. Terumat-Maasser, a corres-ponding gift to the priest by the Levite of the tithe he has received from the Israelite. Challah, the first part of the dough (discussed in Numbers chapter 15,17-21); the wool of the first shearing of the sheep. The stomach, forearm and cheekbones of the average animal offered as a freely donated offering by the ordinary Israelite. The five shekel the father needs to give to the priest to redeem his son if he is the firstborn of his wife by natural birth. The lamb or money in lieu of the lamb traded in order to redeem the fistborn of a farmer’s donkey. Certain lands which belonged to proselytes who died intestate. Fields donated to the Temple Treasury and not subject to the Jubilee legislation. Property stolen from a proselyte who died without heirs before the stolen property could be returned by the thief.
Rashi
They were obligated in ḥalla but they were not obligated in tithes - From Sifrei, Parashat Shelach: As it is written, "upon your coming to the land whither I bring you there" [Numbers 15:17]. Scripture varied this "coming" from all the other "comings" in the Torah. For in all the other instances it is written "And it shall be when you come", whereas here it is written "upon your coming." [Sifrei Bamidbar 110:1] When they entered the land they were [immediately] obligated in ḥalla, but they were not obligated in tithes until after inheritance and settlement, as is written, "You shall set aside every year a tenth part" [Deuteronomy 14:22] and subsequently is written "in the place where [God] will choose" [Deuteronomy 14:23] -- they were not obligated until Shiloh was chosen. That is, after the conquering and dividing as is written in Joshua. Throughout the time of conquering and dividing, the Tent of Meeting was in Gilgal -- for fourteen years, as is stated in Zevachim. [Zevachim 118b:13]