ציטירנדיקער פּירוש אויף ויקרא 27:5

will I be towards you “I am the Lord your God” (Ex. 20:2). Now the reason he split the fifty days into separate calculations, one at the conclusion of “chomer” (i.e., 50 days), the other at the conclusion of “lethech” (i.e., the ensuing 15 days), is to represent the “manna” that descended upon them at the culmination of thirty days [from their exodus] on the fifteenth day (sic) of Iyar. From that point, for an [additional] fifteen daysthe numerical equivalent of the number of seah in a lethechon that day they arrived in the Sinai desert on the first day of the month of Sivan. Now in the name of Rav Hai I found a most fitting thing: “So I bought her to me etc.,” (verse 2) I have established her atonement indemnity money as a light sum, for whosoever states: “My valuation is incumbent upon me to contribute to the sanctuary, should he be from the age of sixty and above” his valuation shall be fifteen shekels (Lev. 27:7). This sum of fifteen shekels is, according to this interpretation, symbolized by the fifteen pieces of silver of v. 2): Now the “chomer” of barley [represents] the valuation of a male aged twenty and above until sixty, viz. fifty shekels (see Lev. 27:3), the amount of redemption money of a chomer of barley which is similarly fifty silver shekels (See Lev. 27:16: “And if a man shall dedicate to the Lord some part of his field...the seed of a “chomer” of barley shall be valued at fifty shekels of silver.”) Now regarding the lethech of barley, the amount for redeeming a field containing a lethech of barley for the sanctuary is twenty-five shekels, which is [equal to the sum of] the valuation of someone from one month up to five years, which equals five shekels (Lev. 27:6), and that of one from five years up to twenty years, in which cases, “the valuation shall be twenty shekels (Lev. 27:5),” totalling twenty-five shekels. After all this display of affection [by allowing for such relatively easy absolution,] I said to her: [3] You shall remain as mine for many days; you shall not play the harlot by turning to other gods, for, if you do play the harlot, your children shall remain for many days... having neither king nor prince nor sacrifice in the Temple in Judah. nor pillar The pillar of Baal in Samaria of the kings of Israel. nor ephod of the Urim and Tummim, which discloses to them hidden things. teraphim They are images constructed, having in mind a particular hour established, at which time they speak of their own accord and tell of hidden things. So does Jonathan translate: and there shall be no ephod or oracle.

"And the first of the shearing of your flock, you shall give him" (Deuteronomy 18:4). The laws regarding the gifts and the first of the shearing of the flock are explained in the tractate Chullin. Similarly, the laws of the field devoted to the Temple and the field of inheritance are explained in the tractate Bechorot. We have already explained multiple times in this context that the oil of an impure terumah is referred to as "oil for terumah." The reason these gifts are not given to a priest who is not a colleague is that they do not possess holiness, and there is no concern that they will become contaminated with the land. It is stated: "And the sacred donations of the Sanctuary" (Exodus 29:33), which are given to any priest from the guards, as we do not distinguish between the guards, giving some of them gifts and others not. The sacred donations of the Sanctuary are the ten animal sin offerings, the bird sin offering, the guilt offering, the certain guilt offering, the ram of the guilt offering, the peace offerings of the congregation, the log of oil of a leper, the two loaves, the showbread, the remnants of the meal offerings, and the remnants of the Omer offering. And for this reason, they are called the sacred donations of the Sanctuary, because it is forbidden for the priests to eat anything from those twenty-four gifts except within the Temple courtyard. Know that the priestly gifts in total are twenty-four in the Sanctuary, and they are the ones I mentioned to you, along with four others that the priests can only partake of in Jerusalem. These four are the firstborn animals, the first fruits, the shoulder, and the jawbone, and the skin of consecrated animals. We have already explained in the Gemara that the firstborn animals and the first fruits are given to the members of the priestly watch, while the shoulder and the jawbone, and the skin of consecrated animals are not given to every priest, but the priest who offers the sacrifice takes them. This is also stated in regard to the skin of consecrated animals: "And the priest who offers anyone's burnt offering, the skin of the burnt offering that he has offered to the priest shall belong to him" (Leviticus 7:8). It is similarly stated in regard to the shoulder of the peace offering: "And the priest who dashes the blood of the peace offerings, to him the shoulder shall belong" (Leviticus 7:34). It is also stated regarding the shoulder of the ram of the Nazirite: "And the priest shall wave them as a wave offering before the Lord; it is holy for the priest, together with the breast of the wave offering and the thigh of the contribution" (Numbers 6:20). From this, we learn that the priest who performs the waving is the one who eats it. And there are ten gifts that the priests receive throughout the land of Israel, and they are the same ones mentioned in the Mishnah, which are: Terumah, Maaser Rishon (First Tithe), Challah, Reishit HaGez (First of the Fleece), Matanot (Gifts), Pidyon HaBen (Redemption of the Firstborn Son), Pidyon Petter Chamor (Redemption of the Firstborn Donkey), Sdeh Achuzah (Ancestral Field), Sdeh Cherem (Consecrated Field), and Gezel HaGer (Theft from a Convert). And from these ten gifts, six of them are given to every priest, while four are limited to Jerusalem. The six gifts that are given to every priest are: Terumah, Maaser Rishon, Challah, Reishit HaGez, Matanot, and Pidyon HaBen. Terumah, Maaser Rishon, and Challah are not given to an Am Haaretz (an unlearned Jew) at all, due to their suspicion of impurity and the concern that they might become impure and eat them. Similarly, Gezel HaGer is only given to the priest who offers the ram of the guilt offering, as it is stated: "And if the man has no redeemer, but he himself has enough to redeem it, then he shall count the years since its sale and restore the remainder to the man to whom he sold it, that he may return to his possession. But if his hand has gained enough for its redemption, he shall add a fifth to it over and above its appraised value, and it shall be his" (Leviticus 27:5-9). We learn from this verse that the priest who offers the guilt offering receives the stolen item. And they explained this verse in regard to one who stole from a convert by saying, "And if the man has no redeemer," which is only possible in the case of a convert, as an Israelite will always have an heir. This is stated in the verse: "And you shall give his inheritance to his next of kin, and so on" (Leviticus 27:11). And our Sages have said that the inheritance is transferred and ascends up to Reuben, as explained in Bava Batra.

בעשרים כסף, “for twenty pieces of silver.” The price sounds extremely cheap, seeing that Joseph was such a handsome young man. We would have to understand this as being due to Joseph’s face reflecting horrific experiences he had undergone recently and from which he did not yet recover. The brothers shared the twenty silver pieces, reportedly each buying himself a pair of new shoes (Amos 2,6) A different interpretation of why the Torah mentions the price Joseph was sold for: In Leviticus 27,5, the Torah lists the monetary value of a person who donates the value of such a person to the Temple treasury. The value depends on age and sex. According to what is written there, males between the age of five and twenty are worth 20 shekel; Joseph was 17 years at the time. According to Bereshit Rabbah 84,18, G-d decreed that because the brothers sold Joseph for 5 sela’im=20 dinarim, they will have to pay a priest 5 selaim to redeem a first born son.