Komentaryong Sumisipi para sa Mga Bilang 26:7

Basically, what the Torah tells us in this paragraph is that there was a famine and Yitzchak went to the land of the Philistines, a land governed by the same Avimelech who had already governed it in the days of Yitzchak’s father and who had concluded a sacred covenant with his father. This was the reason Avimelech did not dare touch Yitzchak. [Originally, Avimelech had requested the covenant because he was afraid of what might happen to his offspring when the Jews would take over the country. It had not occurred to him that Avraham’s son might use his own country as a safe haven from famine. Ed.] The inquiry about the status of Rivkah was not made by Avimelech but by the local inhabitants, and this is why the Torah was careful to write (verse 7) “the men of the place inquired about his wife.” In spite of being told that Rivkah was not Yitzchak’s wife they did not molest her remembering the covenant with Avraham, Yitzchak’s father. When Avimelech protested to Yitzchak that “someone from the local population almost slept with Rivkah,” (verse 10) he meant: “I did not touch her and I was extremely careful not to get involved with her. But, at the same time, it was very possible that one of my countrymen could have done so and then you Avraham would have been the immediate cause of making us guilty just as happened in your father’s time.” Thus far Nachmanides

Someone offering his bikkurim may have his servant carry same while he is on the way to Jerusalem as far as the Temple Mount. Once he reaches that mount, he must place them on his own shoulder and carry them forthwith. This ruling applies even to the king. The recital of the passage from the Torah has to take place while the basket with the fruit is still on his shoulder. When he reaches the words (verse 10) “the earth which You have given to me,” he may deposit the basket, take hold of it with his hand, and the priest will then place his hand beneath his own and begin the weaving motion.
If someone does not own any soil (farmland) but has bought a tree and wishes to offer the first fruit ripening on his tree he may do so without reciting the “confessional” (the term refers clearly to the passage from verse 5-10). This is because if he were to speak of the fruit of “his” soil he would make a liar of himself. A proselyte also may not recite the relevant passage seeing he cannot acknowledge that his forefathers cried out to the Lord while enslaved in Egypt (verse 7). There is an opinion in the Talmud according to which such a proselyte may recite the relevant passage seeing that Avraham is perceived as being the “father” of all proselytes. The author of that opinion cites as proof that G’d said to Avraham (Genesis 17,5) “here I have made you the father of a multitude of nations.” This means that Avraham is the adopted father of all those who decide to take shelter under the benevolent wings of the Shechinah (convert to Judaism). Maimonides adopts this interpretation as halachically valid (Hilchot Bikkurim 4,3). Perhaps we may even detect a hint in the language of the text that proselytes may recite the passage, seeing that the Torah writes: “you as well as the proselyte and the Levite in your midst.” (verse 11) This appears to show that the Torah treats all three categories of Jews mentioned in that verse as equal in respect to the bikkurim legislation.
Priests and Levites who have planted orchards within their cities in the outer rim reserved for gardens, etc., are subject to he law of bikkurim in every respect of that law. This is why the Torah wrote: “you as well as the Levite.” In the olden days the rule was that farmers who were able to read Hebrew would recite the passage unassisted, whereas those unable to read Hebrew would have it read for them and they would repeat it. It was found that as a result of this practice farmers who were illiterate would cease bringing their bikkurim to save themselves embarrassment. The Rabbis therefore decreed that the passage is to be read before everyone who brings bikkurim and will be repeated word by word by the farmer in order to save the illiterate farmers any possible embarrassment. (Maimonides Hilchot Bikkurim 3,11) This practice was similar to the practice nowadays not to allow individuals to read the passage from the Torah to which they have been called up so as not to put to shame those who are unable to read it by themselves.

AND HEBRON ‘NIVNETHAH’ (WAS BUILT) SEVEN YEARS BEFORE ZOAN IN EGYPT. “Is it possible that Ham [Noah’s son, the father of both Canaan and Mitzraim], built Hebron for Canaan, his younger son, before he built Zoan for Mitzraim, his elder son? Rather, you must say that [the meaning of the word nivnethah] is m’vunah (“built up” — i.e., furnished, supplied) with all excellent qualities, seven times more than Zoan [in Egypt]. The verse thus comes to tell you of the wonderful quality of the Land of Israel.” This is Rashi’s language.
It appears to me according to the plain meaning [of Scripture] that Hebron is Kiryath-arba, the greatest man of the Anakim having the name Arba, and it was he who built it [Hebron], therefore it was called by his name; just as it is said, Now the name of Hebron beforetime was Kiryath-arba, which Arba was the greatest man among the Anakim.⁴⁵Joshua 14:15. This man begot a son whom he named Anak, and it was after him that they [the inhabitants of Hebron] were called Anakim. Therefore Scripture states [here in our verse] that there in Hebron were Ahiman, Sheshai, and Talmai, the children of Anak, and Hebron was built seven years before Zoan in Egypt, meaning to say that Arba built it for his son Anak seven years before the building of Zoan in Egypt, which was an ancient city. [Scripture thereby] tells of the longevity of these people, for just as they were exceptional in their height so also they lived longer than other peoples; since Hebron was built [by Arba] for their father [i.e., Anak, the father of these giants Ahiman, Sheshai, and Talmai] before Zoan in Egypt, and many generations had elapsed since then [the founding of Zoan] until now.
It is possible that [in saying that Hebron was built seven years before Zoan Scripture] is alluding to that which it said, whether it is fat or lean,²⁴Further, Verse 20. [implying] that Hebron was very ancient and nonetheless still produced fat and large fruits, as Scripture tells about the bunch of grapes,⁴⁶Verse 24. and how much more so the newer [parts of the] Land, which was more fertile.
It may be that Arba [and not, as explained above, a son of his, called Anak], was the father of Ahiman, Sheshai, and Talmai, and he was called Arba [literally “four”] because there were [altogether] four Anakim [“giants” — the three sons, Ahiman, Sheshai, and Talmai, and their father. According to this we would not have to postulate, as explained above, the existence of a son of Arba whom he named Anak, and who was the ancestor of the people called Anakim]. And the verse which states even Kiryath-arba, which Arba was the father of ‘Anak’ — the same is Hebron⁴⁷Joshua 15:13. [from which you might deduce that Arba indeed had a son, called Anak, uses the singular as a generic term and] means “the father of Anakim.” Therefore Scripture speaks of [Ahiman, Sheshai and Talmai as the sons of] Anak and as the children ‘ha’anak’ (of Anak),⁴⁸In Verse 33 here, Scripture speaks of [the sons of] Anak, and in Verse 22 here [also in Joshua 15:14] of the children of ‘ha’anak.’ that is, the children of the greatest [giant] of them all [Arba], just as it says, which Arba was the greatest man among the Anakim;⁴⁵Joshua 14:15. and therefore [since it refers to the greatest giant, called Arba, and not to an individual called Anak] Scripture mentions the name with the definite article.⁴⁹The definite article [indicated in Hebrew by prefixing the word with the letter hei] cannot be prefixed to a proper name of a person. Thus, e.g., you cannot say ‘ha’Reuben’ (the Reuben). But if it is not a proper name the hei can be used. Thus we find “ha’Reubeini” (the Reubenites) — further 26:7, etc. Here too, if “Anak” were the proper name of a person, Scripture could not have said the children of ‘ha’anak,’ but since it means here “the [greatest] giant,” it may properly be so used. They [giants] are called Anakim [literally “necklaces”] because of their beautiful stature, for they are like necklaces on the necks of the people [i.e., they were the pride of the people], just as [certain people] were called bnei ha’elohim⁵⁰Genesis 6:2. See Vol. I, pp. 102-3. in the section of Bereshith, as I have explained there.⁵⁰Genesis 6:2. See Vol. I, pp. 102-3. This is the meaning of the verse, And Hebron ‘nivnethah’ (was built) by this ‘anak’ [mentioned in the beginning of the verse], seven years before Zoan in Egypt, for since the builder of Hebron [Arba] was well-known and famous, because the name of the city was Kiryath-arba (“the city of Arba”), Scripture says “it was built,” [and does not say that Arba built it]. Or its meaning might be [to emphasize] that it was built for these [very people whom the spies now found in it], their father Arba having built it for them, and thus very many years had passed since the day it was founded even until now.⁵¹Exodus 9:18.