Comentários de Citação sobre Deuteronômio 26:1

These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. There is no maximum amount for all of the things listed in this section. A person can give or do as much of them as he wants. A. Peah this is one of the main topics of our tractate. B. First fruits brought to the Temple and given to the priests (Deuteronomy 26:1). If a field owner should so desire he may bring his entire crop as first fruits. C. These are sacrifices brought to the Temple on the three festivals, Pesah, Shavuot and Sukkot (Deuteronomy 16:16-17). A person can bring as many of these sacrifices as he wants. D and E. The last two things listed in this section (both are also listed below) are two of the most important activities in which a person can engage, according to rabbinic thought. Righteous deeds are also termed “deeds of loving kindness (gemilut hasadim).” This would include giving money to the needy but go far beyond that to include visiting the sick, burying the dead, finding a spouse for someone and other acts of kindness that help improve the lives of others.

One place where a pattern is more obvious is at the end of Devarim’s legal section, where we find three of its final eternal laws. Not only is its content interrelated, its format is particularly informative as well. And if we narrow our focus even further, to the last two laws, we encounter formulaic declarations that seem to carry much more meaning than the actual commandments with which these declarations are connected. Furthermore, this section takes us a long way toward understanding what Devarim is ultimately all about. In fact, the Torah’s final three laws – the eradication of Amalek, the obligation to bring the firstfruits (bikkurim), and the declaration concerning the disposal of one’s tithes (vidui ma’aser) in Devarim 25:17–18, 26:1–11 and 26:12–15, respectively – can be understood as a general summary of the entire Torah. More on this below.

But one does not know. (Ba’al Hamesader) A question is asked upon Rashi’s explanation: “Do we not know what must be done with them?” Surely there is an explicit verse in Parshas Korach “the bikurim of all that is in their land, which they bring before Hashem, shall be yours” (Bamidbar 18:13)! The answer is that in Parshas Mishpotim (Shemos 23:19) the mitzvah of bringing bikurim is listed as one of the six hundred and thirteen mitzvos, but Parshas Ki Savo (Devarim 26:1-11) only lists the mitzvah of recitation over the bikurim that is stated in that Parshah. In Parshas Korach Rashi explains on the verse “I have given [you the guarding of my trumah-gifts]” (18:8) that there is “a comparison to a King…” consequently “I have given” means “that I have already given”; thus “shall be yours” (18:13) also means [that the bikurim] have already been given. However, we do not find in the entire Torah that the kohanim were given the bikurim like they were given the other twenty-three gifts. Therefore Rashi here needed to explain as he did and switch the word terumah for the word bikurim, using the force of Rabbi Yishmael’s question.

when a spirit from before Me Heb. כִּי. This instance of the word כִּי is used as an expression of “when.” Comp. (infra 58:7) “When you see (כִּי תִרְאֶה)”; (Deut. 26:1) “When you come (כִּי תָבוֹא).” That is to say, when his spirit is humbled, and he is humbled, I terminate My quarrel and My anger from upon him.

בבאכם אל הארץ WHEN YE COME (more lit., on your coming) INTO THE LAND — This statement about their “entering” into the land is expressed differently from all other statements about their “entering” made in the Torah, for in all other cases it is said, “When you come”, or “when ye come”, — and consequently in all these latter cases each may learn some particular from the other by way of a ג”ש. Therefore, since Scripture distinctly states in one instance of these (Deuteronomy 26:1) that the law there enjoined is applicable only after the full possession (ירושה) of, and definite settlement (ישיבה) in it, (“When thou comest to the land … and thou dost possess it (וירשת) and thou dwellest (וישבת) therein”, then thou shalt take of the first of all thy fruits etc.), all other cases where the phrase כי תבא or כי תבאו introduce a law are similar (i.e. the laws laid down in such instances were also to come in force only after ירושה and ישיבה). — In this case, however, it is stated בבאכם “on your coming”, implying that as soon as they had entered it (the Land) and ate of its bread they became subject to the law about “Challah” (Sifrei Bamidbar 110:1).