וְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָאָשָׁם֙ אֵלָ֔יו הָאָשָׁ֛ם הַמּוּשָׁ֥ב לַיהוָ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ עָלָֽיו׃
만일 죄 값을 받을 만한 친족이 없거든 그 죄 값을 여호와께 드려 제사장에게로 돌릴 것이니 이는 그를 위하여 속죄할 수양 외에 돌릴 것이니라
Ramban
AND THEY SHALL SEND AWAY FROM THE CAMP EVERY LEPER etc. After he [Moses] had erected the Tabernacle, He commanded that the impure should be sent away from the camp in order that the camp should be holy and fit for the Divine Presence to reside therein, this being a commandment which was applicable immediately and in [all subsequent] generations.32See ibid., Vol. I, pp. 39-40. And because He counted Israel after their families, by the house of their fathers,33Above, 1:2, etc. and separated from them the mixed multitude34Exodus 12:38. See Ramban above, 1:18. which was among them, He concluded with [the law of] the guilt-offering for robberies35Leviticus 5:21-26. See Vol. III, pp. 56-57. [which has to be brought] by one who robs a proselyte.36Further, Verse 8.
Ramban
AND THIS SHALL BE THE PRIESTS’ DUE FROM THE PEOPLE. This is a new commandment not mentioned in [the preceding books of] the Torah, for, in the wilderness where they did not slaughter oxen or sheep except as peace-offerings, He did not mention it because it does not apply to consecrated animals. Now, as they were about to enter the Land, he declared it to them for the first time. This is the sense of the expression [And this shall be the priests’ due from the people] from them that slaughter the animal. That is to say, when they will slaughter an animal as I have permitted you, [as it is said], then thou mayest slaughter of thy herd and of thy flock as I have commanded thee, and thou mayest eat in thy gates138Above, 12:21. [you shall give the priest his due the shoulder, and the two cheeks, and the maw]. He did not allocate this [gift of the shoulder, cheeks, and maw] to Aaron in the section, And the Eternal said unto Aaron139Numbers 18:8. [wherein the other priestly gifts are enumerated], although there He assigned the heave-offerings and the first-fruits [despite the fact that they, like the gifts in the verse before us] apply only in the Land. The reason [for mentioning them there] is that there He stated all things that He gave the priests in sacred matters, for even things “devoted” are holy.140Ibid., Verse 14. See Leviticus 27:28. But the shoulder, and the two cheeks, and the maw, and the first of the fleece141Verse 4. [mentioned here] are completely unconsecrated, since there are no special laws regarding them aside from the commandment of giving them to the priest. Similarly He did not mention there [in the chapter of the priestly gifts] the law of property wrongfully taken from a proselyte [which reverts to the priests142Numbers 5:8. if the proselyte died without leaving an heir, and the reason this law is not mentioned in the chapter of the priestly gifts is, as explained concerning the gift in the verse before us, that the reverted property of the proselyte is not sacred].
But according to the interpretation of our Rabbis, all [of the twenty-four priestly gifts] are alluded to there [in the section, And the Eternal said unto Aaron].139Numbers 18:9. Thus they have said:143Sifre, Korach 117. “The first part of them144Numbers 18:12. — this refers to the first of the fleece. Which they give144Numbers 18:12. — this refers to the shoulder, and the two cheeks, and the maw.145This interpretation is evidently based on the fact [as explained above] that in this particular priestly gift the commandment consists solely in “giving” it, but otherwise no sanctity attaches thereto. Unto the Eternal144Numbers 18:12. — this refers to the dough-offering.”146Of the dough-offering it is said, ye shall set apart a portion for a gift ‘unto the Eternal’ (ibid., 15:19). If so, this also is an explanatory commandment [and not a new one].
Based on a Midrash [a homiletic explanation] the Sages have said147Chullin 134b. [that the shoulder, cheeks, and maw were awarded to the priests in the merit of the deed of Phinehas]: “The shoulder because he took a spear in his hand;148Numbers 25:7. the two cheeks because of his prayer, as it is said, Then stood up Phinehas and prayed etc.;149Psalms 106:30. the maw because of what it states, and he thrust both of them through etc. and the woman through her body.”150Numbers 25:8. Now, [if we are to say that this priestly gift had already been suggested in the section containing G-d’s words to Aaron, which occurred long before the story of Phinehas, we must say] on the basis of this Midrash that the merit that was destined [to be Phinehas’] was alluded to [in that section], and [G-d] rewarded the entire tribe for the merit of Phinehas’ when he [Phinehas] earned the privilege of being a priest with them.
And the Rabbi [Moshe ben Maimon] said in the Moreh Nebuchim151The Guide of the Perplexed III, 39. that the cheeks [are given to the priests] because they are the first part of the body [of the animal], the shoulder is the first of the extremities of the body, and the maw is the first of the inwards, for the first of them all is given to the ministers of the Most High in His honor.
But according to the interpretation of our Rabbis, all [of the twenty-four priestly gifts] are alluded to there [in the section, And the Eternal said unto Aaron].139Numbers 18:9. Thus they have said:143Sifre, Korach 117. “The first part of them144Numbers 18:12. — this refers to the first of the fleece. Which they give144Numbers 18:12. — this refers to the shoulder, and the two cheeks, and the maw.145This interpretation is evidently based on the fact [as explained above] that in this particular priestly gift the commandment consists solely in “giving” it, but otherwise no sanctity attaches thereto. Unto the Eternal144Numbers 18:12. — this refers to the dough-offering.”146Of the dough-offering it is said, ye shall set apart a portion for a gift ‘unto the Eternal’ (ibid., 15:19). If so, this also is an explanatory commandment [and not a new one].
Based on a Midrash [a homiletic explanation] the Sages have said147Chullin 134b. [that the shoulder, cheeks, and maw were awarded to the priests in the merit of the deed of Phinehas]: “The shoulder because he took a spear in his hand;148Numbers 25:7. the two cheeks because of his prayer, as it is said, Then stood up Phinehas and prayed etc.;149Psalms 106:30. the maw because of what it states, and he thrust both of them through etc. and the woman through her body.”150Numbers 25:8. Now, [if we are to say that this priestly gift had already been suggested in the section containing G-d’s words to Aaron, which occurred long before the story of Phinehas, we must say] on the basis of this Midrash that the merit that was destined [to be Phinehas’] was alluded to [in that section], and [G-d] rewarded the entire tribe for the merit of Phinehas’ when he [Phinehas] earned the privilege of being a priest with them.
And the Rabbi [Moshe ben Maimon] said in the Moreh Nebuchim151The Guide of the Perplexed III, 39. that the cheeks [are given to the priests] because they are the first part of the body [of the animal], the shoulder is the first of the extremities of the body, and the maw is the first of the inwards, for the first of them all is given to the ministers of the Most High in His honor.
Kli Yakar
I will bring you out, I will save you, I will redeem you, and I will take you. These correspond to the four things that happened to them, as it is said (Genesis 15:13), Your offspring shall be strangers — this refers to their status as foreigners; in a land not their own — this refers to the distance from the Divine Presence, for one who dwells outside the Land of Israel is like one who has no God, etc. (Ketubot 110b). And the text places the distance from the Divine Presence next to their status as foreigners because one depends on the other — the distance from the Divine Presence stems from their being foreigners outside the Land of Israel, in a place distant from the Divine Presence. And they shall serve them — this is something additional to being foreigners, for a typical foreigner is at least not a slave. And they shall afflict them — this is something additional to slavery, for a typical slave is not afflicted without reason.
In the redemption, the Holy One, blessed be He, saw fit to save them gradually, bit by bit. First, He saved them from the most dangerous thing, which was affliction, and about this it is said, I will bring you out from under the burdens of Egypt, for burdens refers to affliction, as it is written, to afflict them with their burdens. And afterward, He saved them from slavery as well, and about this it is said, I will save you from their labor. And afterward, He saved them from the lightest of all, which was their status as foreigners, and about this it is said, I will redeem you, etc., for a typical foreigner has no redeemer, as it is written (Numbers 5:8), If the man has no redeemer, which our Sages interpreted (Bava Kamma 109a) as referring to a foreigner, etc.
In the redemption, the Holy One, blessed be He, saw fit to save them gradually, bit by bit. First, He saved them from the most dangerous thing, which was affliction, and about this it is said, I will bring you out from under the burdens of Egypt, for burdens refers to affliction, as it is written, to afflict them with their burdens. And afterward, He saved them from slavery as well, and about this it is said, I will save you from their labor. And afterward, He saved them from the lightest of all, which was their status as foreigners, and about this it is said, I will redeem you, etc., for a typical foreigner has no redeemer, as it is written (Numbers 5:8), If the man has no redeemer, which our Sages interpreted (Bava Kamma 109a) as referring to a foreigner, etc.