Komentaryong Sumisipi para sa Deuteronomio 11:22

V’IM (AND IF) THOU BRING A MEAL-OFFERING OF FIRST-FRUITS. “The word im (if) here has the meaning of ki (when), for the bringing [of this meal-offering of the first-fruits] is not a voluntary matter, since Scripture speaks here of the meal-offering of the new barley, which is obligatory.²³⁰Further 23:10. It was brought on the sixteenth day of Nisan — the second day of Passover. It is known as the Omer. For a full discussion see “The Commandments,” Vol. I, pp. 54-55. Similarly, ‘V’im’ (and if) the Jubilee of the children of Israel shall be²³¹Numbers 36:4. [means ‘when’ the Jubilee will be — for it is bound to come].” This is Rashi’s language.
The correct interpretation is that He used the expression im (if) because He is not commanding the performance now of this precept [namely bringing the meal-offering of the new barley], and He is thus saying: “When you offer a meal-offering baked on the griddle²³²Verse 5. you shall do it in such-and-such a way; and if you offer a meal-offering of the stewing-pan,²³³Verse 7. you shall make it in another way; and if the meal-offering you will bring will be the one of first-fruits, you should do it in this manner.” Thus the word im is here to be understood in its literal sense [namely, “if”]. Then the meaning of the verse, ‘V’im’the Jubilee of the children of Israel shall be²³¹Numbers 36:4. is as follows: [The heads of the fathers’ houses of the tribe of Manasseh] said to Moses: “Even ‘if’ the children of Israel will inherit the Land forever, and will be privileged to sanctify the year of the Jubilee, the inheritance [of Zelophchad] will not return to us” [because his daughters might marry men from other tribes, which would cause the land to be transferred to other tribes].
It is also possible that He is stating: “And if you bring a meal-offering of the first-fruits, you shall do it in this prescribed way,” as if He were to say, “if the Eternal your G-d will bring you into the Land, and you will reap the harvest thereof and bring the meal-offering of the first-fruits, you shall do it in such-and-such a manner;” for G-d always mentions the inheritance of the Land to them conditionally, just as He said, For if ye shall diligently keep all this commandment … then will the Eternal drive out all these nations from before you,²³⁴Deuteronomy 11:22-23. and so also in many places.

ויצו ה' אלוקים, the commandment mentioned here may either apply only to the specific fruit Adam was not to eat, or it is a dual commandment, the positive commandment being to eat the other fruit in order to keep healthy, and to shun the fruit of the tree of knowledge precisely for the same reason, as it would prove extremely harmful. G’d emphasised the importance of eating in order to keep alive and healthy by repeating and saying אכול תאכל, meaning: “be sure to eat!” Such repetitions are always used in the Torah when the Torah wants to underscore a point. A well known example is Deuteronomy 11,22 שמור תשמרון, where the Jewish people are warned insistently not to become guilty of violating the preceding commandments by ignoring them. A similar repetition is found a few verses earlier (11,13) when the performance is urged with the words שמוע תשמעו, “be sure to listen (and carry out).”
Our sages (Bereshit Rabbah 15,6) claim that Adam had been commanded 6 commandments. This verse was written where it was to illustrate that chronologically, this was immediately after he had received these commandments.
They said furthermore that the word ויצו referred to the prohibition to commit idolatry. This word has again been used to describe such a prohibition in Hoseah 5,11 כי הואיל הלך אחרי צו. “because he followed the path of idolatry.” The word Hashem in that verse refers to the law prohibiting cursing G’d by invoking His name. (compare Leviticus 24,16) The word אלוקים in the same verse refers to the need to deal with offenders of the law by legal means (compare Exodus 22,27) The words על האדם in our verse refer to the prohibition to shed human blood, something spelled out in greater detail in Genesis 9,6. The word לאמור alludes to illicit sexual relations including incest. The prophet Jeremiah 3,1 refers to widespread non-observance of this legislation even among the Jewish people. The seventh law was spelled out in detail, i.e. not to eat flesh while the animal from which it stems is still alive. This law was not applicable before Noach had thanked G’d for his deliverance, as all flesh had been forbidden as food until that time.

עשר אעשרנו לך, as a grammatically unusual formulation, this is an accepted formulation as we find it also confirmed in Deuteronomy 11,13 with the same verb, or in Deuteronomy 14,22 שמור תשמרון with a different verb. There are many similar examples of this kind of repetition for emphasis. Our sages in Ketuvot 50 use the formulation used in this verse as teaching that even if one wants to be generous in his donations to charity and holy causes, one should not give away more than 20% of one’s wealth in order not to become an object of charity himself because of carelessly squandering wealth given to one by G’d. The wordsעשר אעשרנו are understood by the Talmud there as applying to two such tithes of 10% each.