ונחלה לא יהיה לו, “and that tribe shall not own ancestral plots of land;” according to Sifri, as quoted by Rashi on this verse, the word נחלה, refers to sharing land with his five brothers from his mother, whereas the additional words: בקרב אחיו, “among his brothers”, refer to sharing ancestral land with the other seven brothers that are only half-brothers through his father. The tribe of Levi is not even to share in the ancestral land of those brothers.

מאת זובחי הזבח, “from those that offer a sacrifice.” The Torah refers to the priests slaughtering the animal in question. The word זבח is not to be understood literally as the sacrifice, [which is either owned by an individual or is a communal offering. Ed.] The reason that must be so is that the portions of the animal assigned for the priest by the Torah, i.e. a foreleg, the stomach and the jaws, are not animals that have been sanctified as offerings, but are animals that were slaughtered privately, after offering sacrifices on private altars was no longer permitted, and they could be slaughtered only in the town where either the Tabernacle or the Temple stood.

זובחי, the plural mode is used here in order to include animals owned by partners.

ראשית דגנך, “the first fruits of your corn harvest.” No quantity has been mentioned as adequate for the amount of fruit to be given to the priest as this gift. It suffices that what is left over is recognisable as such. In other words, the farmer must not donate his entire corn harvest, or grape harvest to a priest or priests. This is why the sages in the tractate Chulin, folio 137, state that even a single husk of corn is considered as fulfillment of this commandment, although the sages on their own gave guidance when they said if one gives the priest one sixtieth of the harvest one is considered a miser, when one gives one fiftieth one is considered average, whereas when one gives one fortieth, one is considered generous. (Compare Mishnayot T’rumot, chapter 4 mishnah 3.) The Mishnah there finds a hint in scripture for these measures. The prophet Ezekiel 45,13, writes: ששית האיפה מחומר שעורים, “one sixtieth of an eyphah from a chomer of wheat. Seeing that the measure eyphah equals three sa-ah of the measure known as סאה, half, half a סאה, from thirty סאה equals one sixtieth. There is also a hint in scripture that a generous measure is considered one fortieth of one’s harvest when Ezekiel continues by writing: וששיתם האיפה מחומר השעורים, “you are to take a sixth of an eypha from a chomer of barley. [The prophet refers to the t’rumah, gift, to be given to the priest mentioned in Numbers 18,12, which had not been quantified by the Torah. Ed.] The word ששיתם, is to be understood as “two sixths.” Our author refers us to Numbers 31,30 where the distribution of the loot from the Midianite campaign goes into further detail, from which one fiftieth is considered as average. In addition, the very word תרומה, looked at closely, really means: “two one hundreds.” It could be read as תרי מאה, “two one hundreds.”

וראשית גז צאנך תתן לו, “and you are to give him (the priest) the first of the fleece of your sheep.” The Talmud tractate Chulin folio 136, states that the minimum amount of such fleece is to be sufficient for the recipient to weave a belt for himself.