IN MOUNT SINAI. There is no chronological order in the Torah.¹, Jerusalem, 1978, pp. 18-21. This section² precedes, And the Lord called (Lev. 1:1) and all the sections that follow it, for the words recorded in our section were told to Moses on Mount Sinai.³ Moses now⁴ made the covenant recorded in the Torah portion Now these are the ordinances (Ex. 21:1).⁵ (Lev. 24:3-46) is the same covenant that is recorded in Ex. 24:4-8. See Nachmanides, who explains I.E. in detail. Moses inserted this portion⁶ at this point to place in proximity the conditions under which the Israelites could dwell in the land.⁷ He said that the land would spit out the Israelites if they violated the laws of prohibited sexual relations.⁸ He said a similar thing in the Torah portion If ye walk in My statutes (Lev. 26:3) with regard to the Sabbaths of the land. Moses first mentions the Sabbaths.⁹

footnotes: ¹ This concept is first found in the Talmud and Midrash. See E. Z. Malamud, Meforshe Ha-Mikreh ² Our Torah portion. ³ Whereas all that procedes our chapter was told to Moses in the tent of meeting. ⁴ After receiving the laws dealing with the Sabbatical year and what follows. ⁵ See Ex. 24:4-8. According to I.E. the covenant recorded in the Torah portion Be-Chukkta ⁶ The laws dealing with the Sabbatical year and that which follows. ⁷ Lev. 18:28 and 20:22 tell us that Israel will dwell in the Land of Israel on condition that they refrain from perverse sexual practices. Lev. 26:34-43 tells us that Israel will dwell in the land only if they observe the Sabbatical year. Our section which deals with the Sabbatical year was inserted here to place these two conditions in the same portion. ⁸ See Lev. 18:28; 20:22. ⁹ The section opens with the Sabbatical year. The law of the Jubilee, which follows seven Sabbatical years then follows.

THEN SHALL THE LAND KEEP A SABBATH UNTO THE LORD. There is a commandment upon the Israelite not to allow a stranger to sow in the Sabbatical year.¹⁰ This is similar to the commandment that we not allow a stranger to do work on the Sabbath.¹¹ Scripture commands this, for the stranger is in our power.¹²

footnotes: ¹⁰ For Scripture tells us that the land shall keep a Sabbath unto the Lord. ¹¹ See Ex. 20:8 and I.E.’s comments thereto (Vol. 2, p. 427). ¹² Hence we can prevent him from working on the Sabbath and sowing during the Sabbatical year.

A sabbath unto the Lord is similar in meaning to the Sabbath day.¹³ (Ex. 20:10). The secret of the days of the world is alluded to in this place.¹⁴ 97a,b.

footnotes: ¹³ The Sabbath day is also referred to as a sabbath unto the Lord ¹⁴ See I.E. on Gen. 1:5, “There is a secret meaning to the Midrashic statement to the effect that the world will exist for six thousand years” (Vol. 1, p. 33). Also see I.E. on Gen. 8:22 (Vol. 1, p. 119). Also see Sanhedrin

THE PRODUCE THEREOF. Of the land mentioned in the first verse.

A SABBATH OF SOLEMN REST. I previously explained the meaning of shabbat shabbaton (a Sabbath of solemn rest).¹⁵

footnotes: ¹⁵ See I.E. on Lev. 16:31.

THAT WHICH GROWETH OF ITSELF. It is known that the word safi’ach (that which groweth of itself) is connected to the word sefacheni (put me)¹⁶ in Put me, I pray thee (I Sam. 3:36).¹⁷ (that which groweth of itself) refers to produce which fell to the ground at the time of the harvest and attached itself to the ground (Weiser). It is also known that the word nezirekha (undressed vine) is related to the word nazir (nazirite).¹⁸ distances himself from a vineyard, for he is not permitted to eat of its fruit. An undressed vine is referred to by the term nazir because the owner of the vineyard distanced himself from the vine and did not dress it (Weiser).

footnotes: ¹⁶ Or attach me. ¹⁷ Safi’ach ¹⁸ A nazirite

A YEAR OF SOLEMN REST. Its meaning is, because it is a year of solemn rest for the land; that is, the land is not in your possession in this year.

AND THE SABBATH-PRODUCE…SHALL BE FOR YOU. Sabbath-produce refers to all that the land brought out by itself.

The meaning of lakhem (for you) is, for everyone.¹⁹ (for you) is plural. Hence I.E.’s comment.

footnotes: ¹⁹ Lakhem

The meaning of lekha (for thee) is that the owner of the field is permitted to eat of that which grows of itself.²⁰ (for thee) is a singular. Hence I.E.’s comment.

footnotes: ²⁰ Lekha

AND FOR THY CATTLE. Which are under your control.

AND FOR THE BEASTS. Which are not under your control.

THEN SHALT THOU MAKE PROCLAMATION WITH THE BLAST OF THE HORN. There is a difference of opinion as to whether the world was created in Nisan or in Tishri.²¹ 10a, 11a. There is no need to dwell on this, for the transmitters of the law ordained that we are to say in the Rosh Ha-Shanah prayer which they established for us, “This day marks the beginning of Your works, it is a memorial of the first day.”²² We also read in Scripture that the shofar is to be sounded in the Jubilee year in the month of Tishri at the beginning of the year.²³ Furthermore,²⁴ places it in parentheses. the Torah, in the portion commanding the people to gather to hear the Torah read states that the Torah is to be read on the festival of Sukkot.²⁵ Scripture writes, that they may hear, and that they may learn (Deut. 31:12).²⁶ means that they may hear, and that they may learn the entire year. See I.E. on Deut. 31:12 (Vol. 5, p. 225). It is not possible for this²⁷ to take place after half a year has passed.²⁸ Furthermore,²⁹ edition of I.E. The Mikra’ot Gedolot places it in brackets. Scripture states, and the feast of ingathering, at the end of the year (Ex. 23:16). Similarly, and the feast of the ingathering at the turn of the year (Ex. 34:22).³⁰ The faithful proof is the Sabbatical year, regarding which it is written, ye shall not sow (v. 11). They start sowing in the month of Marcheshvan in the Land of Israel. If the beginning of the year started in Nisan, then they would not harvest that which they sowed in the sixth year³¹ and they would not sow,³² for it is the Sabbatical year. Since they will not harvest³³ what they planted in the sixth year, they will not sow twice.³⁴ However, Scripture states that they should not sow in the seventh year alone.³⁵ Judah Ha-Parsi³⁶ said that Israel employed a solar calendar.³⁷ Now if this were so [then we do not know the exact time that a year begins] for, note, Moses did not explain the length of a complete year and so far the astronomers are unable to bring the length of a solar year to light. For example, the wise men of India add a fifth of an hour to the quarter of the day.³⁸ Ptolemy and his friends say that 1/300 of the day is missing.³⁹ This is close to that of the intercalated calendar. Those who came after him said one part of 106.⁴⁰ Others said 110.⁴¹ Still others said 130.⁴² There are those who say 180.⁴³ For there are those who calculate the year when the sun concludes a cycle around the constellations from a visible point.⁴⁴ Others calculate it from a point on the sphere which inclines to the right and the left.⁴⁵ We need tradition.⁴⁶ Furthermore, the meaning of the word chodesh (month) contradicts the Persian.⁴⁷ literally means new moon. I.E. will soon show that a solar calendar has no true months, for the new moons play no role in establishing a solar year. The Sadducees⁴⁸ say that the Jewish religion is based on a lunar year. Note, there is no year at all to the moon.⁴⁹ However, as the sun has no months, the calculators⁵⁰ sought⁵¹ a number of months close to that of a solar year.⁵² They found them to be 12.⁵³ The calculators⁵⁴ sought a number of days for the month⁵⁵ that would be close to the number of days into which a lunar month is divided. Our months are therefore lunar months and our years return⁵⁶ at the end of a solar year.⁵⁷ Our sages therefore transmitted to us a law given to Moses from Sinai that the Bet Din always made seven leap years in every cycle⁵⁸ even though they used to establish every month by sighting the moon.⁵⁹ The secret of the cycle⁶⁰ is known from the science of the stars.⁶¹

footnotes: ²¹ See Rosh Ha-Shanah ²² In other words, the accepted opinion among the sages is that the world was created on Rosh Ha-Shanah. ²³ Verse 9. ²⁴ This sentence and the following sentence are omitted in some editions of I.E. The Mikra’ot Gedolot ²⁵ At the start of the Sabbatical year. This is the way I.E. interprets Deut 31:10. See Vol. 4, p. 225. See Deut. 31:10-13. ²⁶ According to I.E. that they may hear, and that they may learn ²⁷ The reading and the study of the Torah. ²⁸ If Nisan is the beginning of the year then the public reading of the Torah which initiates a mass study of the Torah takes place six months after the start of the New Year. According to I.E. this makes no sense, for the study of the Torah in the Sabbatical year is similar to the study of the Torah on the Sabbath (I.E. on Deut. 31:12). Now the study of the Torah on the Sabbath starts with the onset of the Sabbath. It does not start at midday. Similarly, the study of the Torah in the Sabbatical year. Furthermore, why waste half of a year that could be devoted to Torah study. ²⁹ This and the following sentence are omitted in the Margali’ot Tuva ³⁰ We thus see that the Festival of Sukkot comes at the turn of the year, not six months earlier. According to I.E. and other commentaries, the year in these two verses is agricultural, so “turn of the year” and “end of the year” have a similar meaning. See Vol. 3, pp. 503,723. ³¹ In the fall preceding the Sabbatical year, for harvesting is prohibited in the Sabbatical year. ³² In the seventh year. ³³ In the seventh year. ³⁴ In the sixth and in the seventh year. There is no point to sowing in the sixth year if what is planted cannot be harvested. Hence they will not sow in the sixth year. They will thus not sow in the sixth and seventh years. ³⁵ In other words, Scripture speaks only of not sowing in the seventh year. ³⁶ An early Karaite. See I.E. on Ex. 12:2 and the notes thereto (Vol. 2, p. 203). ³⁷ I.E. earlier dealt with the start of the year He now goes on to explain how the year is calculated. ³⁸ A solar year consists of about 365 and 1/4 days. The wise men of India add a fifth of an hour to the aforementioned. They claim that a solar year consists of 365 and 1/4 days plus a fifth of an hour. ³⁹ According to Ptolemy a solar year consists of 365 and 1/4 days minus 1/300 of the day. ⁴⁰ Parts are to be subtracted from the quarter of the day. ⁴¹ Parts are to be subtracted from the quarter of the day. ⁴² Parts of the day are to be subtracted from the quarter of the day. ⁴³ Parts of the day are to be subtracted from the quarter of the day. ⁴⁴ In other words, when the sun concludes a cycle around the constellations from any given point. This is the opinion of those who believe that the year consists of 365 days plus 1/4 of a day and a fifth of an hour (Krinsky). ⁴⁵ Others calculate it from a point on the inclined sphere. That is the sphere of the constellations. This is the opinion of those who believe that a year consists of 365 days plus a little less than 1/4 of the day (Krinsky). ⁴⁶ To determine what Scripture means by a year. ⁴⁷ The word chodesh ⁴⁸ The Karaites. ⁴⁹ If we follow a lunar calendar then strictly speaking there is no year, for a year is determined by the cycle of the sun. ⁵⁰ Of the calendar. ⁵¹ For practical reasons. ⁵² Those who employed a solar calendar wanted to divide the year into months. ⁵³ Twelve cycles of the moon come close to one cycle of the sun. ⁵⁴ Of the calendar. ⁵⁵ Of a solar year. ⁵⁶ Begin once again. ⁵⁷ The Jewish calendar is both solar and lunar. ⁵⁸ Of 19 solar years. The following is the order of leap years: 3, 6, 8, 11, 14, 17, and 19. The numbers indicate the location of the leap year in the cycle. At the end of 19 years the solar and “lunar” years equalize. ⁵⁹ In other words, even though they employed a lunar calendar with regard to the months, they harmonized the lunar with the solar calendar. ⁶⁰ The 19-year cycle. ⁶¹ It was first discovered in the fifth century by the Greek astronomer Meton.

The meaning of shall ye make proclamation is that they should sound the shofar in all the roads.⁶². Some emend to gevulot (borders) (Meijler). Others to chuztot (streets). Some texts read mazalot (constellations). This is obviously wrong.

footnotes: ⁶² Hebrew, mesilot

AND YE SHALL HALLOW THE FIFTIETH YEAR. All the inhabitants with regard to working the land.⁶³ in our context means abstaining from working the land.

footnotes: ⁶³ Hallowing

LIBERTY. The meaning of the word deror is known. It means liberty. As the flying swallow (deror) (Prov. 26:2) refers to a small bird that produces music when it is free.⁶⁴ However, if it is taken captive it refuses to eat and starves to death.

footnotes: ⁶⁴ I.E. renders Prov. 26:2 as the flying free bird.

JUBILEE. The word yovel (Jubilee) means sent.⁶⁵ The sages, of blessed memory, said that the meaning of yovel is a lamb. Shoferot ha-yovelim (rams’ horns) (Josh. 6:4) is proof of the latter. The year⁶⁶ is called by the name of the shofar.⁶⁷

footnotes: ⁶⁵ The Jubilee is the year when people are set free. ⁶⁶ Of Jubilee. ⁶⁷ The year is called “the ram’s horn,” i.e., the year in which the ram’s horn is sounded.

[BE UNTO YOU.] To the Israelites alone.

AND YE SHALL RETURN EVERY MAN UNTO HIS POSSESSION. As Scripture goes on to explain,⁶⁸ in the year of Jubilee the land that is sold shall return to its owners.⁶⁹ means that each person shall regain the land that he sold.

footnotes: ⁶⁸ In verses 14-16. ⁶⁹ And ye shall return every man unto his possession

AND YE SHALL RETURN EVERY MAN UNTO HIS FAMILY. The servant⁷⁰ sold to an Israelite.⁷¹ means every servant.

footnotes: ⁷⁰ The reference is to a Hebrew servant. ⁷¹ Every man

A JUBILEE SHALL THAT FIFTIETH YEAR BE. Since it is the year of Jubilee you shall not sow.

IT SHALL BE HOLY UNTO YOU. For it is distinguished from the other years.

YE SHALL EAT THE INCREASE THEREOF OUT OF THE FIELD. You shall eat what the land produces of itself. It is the same as is written regarding the Sabbatical year.⁷²

footnotes: ⁷² Verse 6 and 7.

IN THIS YEAR OF JUBILEE. Its meaning is in the beginning of the year.

OR BUY. Kanoh (buy) is an infinitive.⁷³ A word is missing.⁷⁴ is employed as an auxiliary verb. Kanoh is in place of kenitem kano (you will surely buy).⁷⁵ is short for kenitem kano. Compare, zakhor (remember) in Remember the sabbath day (Ex. 20:8).⁷⁶ is an infinitive. It is short for zakhor tizkor. There are many such instances.⁷⁷ The word timkeru (thou sell) is in the plural because it shall be sold in front of witnesses.⁷⁸ The same is true of al tonu (ye shall not wrong).⁷⁹ is in the plural. It is so because it applies to the buyer or seller and to the witnesses. One is not permitted to be a witness to a transaction in which the buyer or seller is cheated.

footnotes: ⁷³ Employed as an auxiliary verb. I.E. comments thus because an infinitive by itself is out of place here. ⁷⁴ For, as noted, kanoh ⁷⁵ Kanoh ⁷⁶ Zakhor ⁷⁷ Where Scripture employs an infinitive and leaves out the major verb. ⁷⁸ The witnesses are part and parcel of the act of selling. Hence the use of the plural. ⁷⁹ Cheat. Tonu

[ACCORDING TO THE NUMBER OF YEARS.] Only according to the number of years.

THOU SHALT INCREASE THE PRICE THEREOF. The reverse of thou shalt diminish.

[AND YE SHALL NOT⁸⁰. The Torah reads ve-lo. If not a scribal error, then I.E. quoted from memory and erred. WRONG ONE ANOTHER.] This is to be understood as a warning to the seller,⁸¹. for the first injunction⁸² (v. 14). is directed to the buyer.⁸³ in verse 14 follows or buy of thy neighbor.

footnotes: ⁸⁰ I.E. reads ve-al ⁸¹ For it follows doth he sell ⁸² The first time Scripture mentions ye shall not wrong one another ⁸³ For ye shall not wrong one another

FOR I AM THE LORD YOUR GOD. As I am your God, I will exact punishment from the two of them,⁸⁴ from the one who wrongs his neighbor. If you observe My statutes the earth will bring forth its produce. Scripture mentions this⁸⁵. because it earlier spoke of the number of crops⁸⁶ because it earlier said according unto the number of years of the crops he shall sell. (v. 15). In other words, the thrust of our verse is fear God and do not cheat in calculating the years. (v. 16).

footnotes: ⁸⁴ From the buyer or from the seller. ⁸⁵ For I am the Lord ⁸⁶ Scripture states in our verse, but thou shalt fear thy God; For I am the Lord

[OUR INCREASE.] The Sadducees⁸⁷ say that our increase⁸⁸. proves that the year begins in Nisan.⁸⁹. This is no proof, for it is possible that the meaning of our increase is what the earth produces of itself.⁹⁰ If they⁹¹ say that what the earth produces of itself is not called tevu’ah (increase)⁹² but safi’ach,⁹³ then ye shall eat the increase thereof (tevu’atah) out of the field (v. 12) contradicts them.⁹⁴). Furthermore, let them inform us how the Israelites were to act in the Jubilee year, for they would not sow in the sixth, seventh,⁹⁵ and eighth year.⁹⁶ They would only sow in the ninth year and harvest in the tenth. Why didn’t Scripture mention this, for Scripture only mentions for the three years (v. 21).⁹⁷ It appears to me that the meaning of and it shall bring forth produce (v. 21) is, I will place a blessing on the sixth year⁹⁸ that it will be sufficient for the sixth and an additional year.⁹⁹ However, in the Jubilee year there will be food for three years and no more.¹⁰⁰. I.E. interprets the aforementioned as: then I will command My blessing upon you in the sixth year. Now in all Sabbatical years the land will produce food for the sixth and seventh years. However, the sixth year shall bring forth produce for precisely three years when it precedes the year of Jubilee. I.E. comments thus because our verse seems to imply that God will bless the sixth year only when it precedes the Jubilee.

footnotes: ⁸⁷ The Karaites. ⁸⁸ Hebrew, tevu’atenu ⁸⁹ For what is planted in the fall is harvested in the spring. However, if the year begins in Tishri the land is not sown and there is nothing to harvest in the spring. However, our verse indicates that this is not so, for it states, nor gather in our increase ⁹⁰ That which grows of itself. ⁹¹ The Karaites. ⁹² The term used in our verse. ⁹³ See verses 5 and 11. ⁹⁴ For the previous verse speaks of what grows of itself (safi’ach ⁹⁵ In the sixth and seventh years of the seventh cycle of Sabbatical years. They wouldn’t sow in the sixth year because they couldn’t harvest in the seventh year. Sowing was prohibited in the seventh year. ⁹⁶ The eighth year from year one of the seventh cycle of Sabbatical years, that is, the year of Jubilee. ⁹⁷ Verse 21 says that the sixth year will produce food for three years. However, according to the Karaites, Scripture should have said that the land would produce food for four years, i.e., for the sixth, seventh, eighth and ninth years. It should be noted that I.E. interprets the three years in verse 21 as referring to the seventh, eighth and ninth years. ⁹⁸ Of every Sabbatical year. ⁹⁹ The seventh year. ¹⁰⁰ Verse 21 reads, then I will command My blessing upon you in the sixth year, and it shall bring forth produce for the three years

[AND IT SHALL BRING FORTH.] The word ve-asat (and it shall bring forth) is irregular.¹⁰¹ is short for ve-asetat, which is a variation of ve-asetah. See Krinsky and Filwarg. Compare, ministered (mesharat) unto the king (I Rings 1:15).¹⁰². Scripture reads thus because it drops one of the tavs to simplify enunciation when two tavs are joined.

footnotes: ¹⁰¹ Ve-asat ¹⁰² The usual form is mesharetet

THE OLD STORE. The word yashan (the old store) adverts to the word min (of).¹⁰³ (produce), which precedes it, for tevu’ah is feminine and yashan (old store) is masculine. I.E. says that min ha-tevu’ah yashan (of the produce, the old store) is to be interpreted as if written min yashan ha-tevu’ah (of the very old store of the grain). The meaning of min (of) is, of the very thing. Similarly, with (min) the ark-cover¹⁰⁴ (min) the ark-cover shall ye make the cherubim as, of the very ark-cover shall ye make the cherubim shall ye make the cherubim (Ex. 25:19).

footnotes: ¹⁰³ Not to the word tevu’ah ¹⁰⁴ I.E renders With

IN PERPETUITY. The word tzemitut (perpetuity) is similar¹⁰⁵ to keritut (divorcement) (Is. 50:1). The tav¹⁰⁶. Its root is tzadi, mem, tav. is a root letter. Tzemitut is related to the word yatzmitem¹⁰⁷. (will cut them off) in The Lord will cut them off (Ps. 94:23).¹⁰⁸

footnotes: ¹⁰⁵ In meaning. According to I.E. the literal meaning of our verse is, the land shall not be sold in such a way that it is permanently cut off (divorced) from its owners. ¹⁰⁶ Of tzemitut ¹⁰⁷ From the root tzadi, mem, tav ¹⁰⁸ I.E. interprets our verse as follows: the land shall not be sold in such a manner that it is permanently cut off from its owners.

FOR THE LAND IS MINE. This is an important reason.¹⁰⁹ Moses similarly said in his prayer, Lord, Thou hast been our dwelling-place (ma’on) (Ps. 90:1). [The meaning of the latter is, God, You are like a permanent dwelling-place. However, One generation passeth away, and another generation cometh (Eccles. 1:4).

footnotes: ¹⁰⁹ For why the land is not to be sold in perpetuity.

THE LAND OF YOUR POSSESSION. Which you inherited in the land of Canaan. Also in the land of the Amorite.¹¹⁰

footnotes: ¹¹⁰ Located on the eastern side of the Jordan.

BE WAXEN POOR. Yamukh (be waxen poor) comes from a root which consists of two stem letters that are sounded and one silent letter placed between them.¹¹¹, a verb whose middle root letter is a vav. Its root is mem, vav, kaf. Its meaning is poor and destitute.¹¹² is to become poor or to become destitute

footnotes: ¹¹¹ An ayin vav ¹¹² The meaning of yamukh

THAT IS NEXT UNTO HIM. From his family.

THEN LET HIM COUNT. The word ve-chishav (then let him count) is a pi’el.¹¹³.

footnotes: ¹¹³ Literally, from the heavy form, which receives a dagesh

IT SHALL GO OUT.¹¹⁴. The latter can be rendered he shall go out, or it shall go out. Hence I.E.’s comment. That which is sold shall go out. Note, a noun¹¹⁵. is used in place of an adjective.¹¹⁶ (that which is sold). Our verse reads ve-hayah mimkaro… which literally means, then his sale (mimkar) shall remain in the hand of him that has bought it. This makes no sense. Hence I.E.’s comment that it should be interpreted as, then that which he hath sold shall remain in the hand of him that hath bought it. There are many such instances.¹¹⁷ Since Scripture states a dwelling-house in a walled city (v. 29),¹¹⁸ (v. 29) cannot be redeemed after a year has passed, then the verses that speak of property always being redeemed and if not redeemed, returning to its owners in the year of Jubilee, must speak of land. we know that and sell some of his possession (v. 25) refers to a field or a vineyard.

footnotes: ¹¹⁴ Hebrew, ve-yatza ¹¹⁵ Mimkaro ¹¹⁶ Nimkar ¹¹⁷ Where Scripture employs a noun in place of an adjective. ¹¹⁸ Since Scripture states that a dwelling-house in a walled city

IN A WALLED CITY. A city surrounded by a wall.¹¹⁹ (a dwelling-house in a walled city). Bet moshav ir chomah literally means a dwelling-house in a city wall. Hence I.E.’s comment.

footnotes: ¹¹⁹ Our verse reads bet moshav ir chomah

A FULL YEAR. The word yamim¹²⁰ means a year. Yamim means until the days return to their point of departure after completing their cycle of cold and hot, summer and winter, for the return of the sun to its place¹²¹ is the cause of this cycle.¹²² Now, we need tradition as to what determines a full year,¹²³ whether it is a solar year, or a lunar year, or an intercalated year.¹²⁴ 9:3, “Rabbi says: He is allowed a year and its intercalary month (i.e., the extra days by which the solar year exceeds the lunar year).”

footnotes: ¹²⁰ Literally, days. ¹²¹ The movement of the sun to its place of departure. ¹²² A year means a full cycle of the sun. The question arises, Why does the Torah refer to a year as days? The answer is, the cycle of the sun is responsible for the full complement of days. Hence a full cycle of the sun can be referred to as days. ¹²³ Spoken of in our verse. ¹²⁴ If the year in which the house is sold contains 13 lunar months, can the house be redeemed in the 13th month or do we consider it to be a year after 12 months have passed? See Arakhin

SHALL BE RECKONED WITH THE FIELDS OF THE COUNTRY. Al (with) in our verse is similar to al (and) in And they came, both men and (al) women (Ex. 35:22).¹²⁵ The meaning of al¹²⁶ is with.¹²⁷ usually means on. Hence I.E.’s comment.

footnotes: ¹²⁵ I.E. renders this as: And they came, men with women. ¹²⁶ In our verse and in Ex. 35:22. ¹²⁷ Al

THEY MAY BE REDEEMED.¹²⁸). The reference is to each and every house.¹²⁹). Compare, Its branches (banot) run (tza’adah¹³⁰ is plural. Tza’adah is singular. According to I.E. the meaning of Gen. 49:22 is, each one of its branches (banot) run (tza’adah) over the wall. See I.E. on Gen. 49:22 (Vol. 1, p. 442).) over the wall (Gen. 49:22), and for her children, (baneha) Because they are not (enennu) (Jer. 31:15).¹³¹ is in the plural. Enennu is singular. I.E. renders Jer. 31:15, For her children (baneha) because each one of them is not (enennu).

footnotes: ¹²⁸ Literally, redemption shall be to it (lo ¹²⁹ Hence the use of the singular it (lo ¹³⁰ Banot ¹³¹ Baneha

A PERPETUAL RIGHT OF REDEMPTION. Olam (a perpetual right) means forever.

Scripture reads, va-asher yigal (and if a man purchase)¹³² literally means to redeem. (v. 33), because our verse reads ge’ulat olam.¹³³ and ge’ulat come from the same root. In other words, Scripture employs the word to mean to purchase for poetic reasons. The meaning of yigal is shall purchase. There are those who say va-asher yigal means even if the redeemer is a Levite.¹³⁴ (and if a man purchase of the Levites) means, and if a man of the Levites purchases. In other words, if a Levite buys a house from another Levite, even in a walled city, that house goes out in the Jubilee. One might think that the law governing a purchase of a house in a Levitical city by one Levite from another is the same as that governing the sale of a house in a walled city by one Israelite from another Israelite, i.e., that the house can only be redeemed during the first year of its purchase. The vav of ve-yatza (then…shall go out) (v. 33) has the same meaning as the unaspirated fa in Arabic.¹³⁵ is not to be rendered as “and” but as “then” or “the like.” For the meaning of the Arabic fa see Vol. 1, p. xvi; p. 30. A house and a city (v. 33) have one law.¹³⁶ (the house…in the city), which literally means a house and a city, is to be rendered a house or a city. Both the house or the city sold by a Levite reverts to the Levite seller in the Jubilee year. See Eruvin 59a, which speaks of a city owned by an individual.

footnotes: ¹³² Rather than va-asher yikneh. Yigal ¹³³ Yigal ¹³⁴ In other words, va-asher yigal min ha-leviyim ¹³⁵ The vav ¹³⁶ In other words, bayit ve-ir

AND HIS MEANS FAIL. The word u-matah (and…fail) is related to the word yimmot (he shall…be moved) in he shall never be moved (Ps. 112:6). The mem is a root letter.¹³⁷. Similarly, the word matah (slippeth) in If I say: My foot slippeth (Ps. 94:18).

footnotes: ¹³⁷ Its root is mem, vav, tet

THY BROTHER. An Israelite.

WITH THEE. For you are obligated to the one who is found with you, the one that you see.

THEN THOU SHALT UPHOLD HIM. The reverse of and his means fail (matah).¹³⁹ literally means fall. Since Scripture earlier employed the term fall, it now employs the term uphold. You shall uphold him so that he does not fall.

footnotes: ¹³⁹ Matah

AS A STRANGER AND A SETTLER. If he is from your country or is a stranger and a settler.¹³⁸

footnotes: ¹³⁸ I.E.’s paraphrase of our verse. You are obligated to help the inhabitant of your country whether he is an Israelite or a stranger and a settler.

SHALL HE LIVE. Va-chai (shall he live) means he shall live.

INTEREST…OR INCREASE. These terms¹⁴⁰ and tarbit. are explained in the words of tradition. The tav of tarbit (increase) is superfluous.¹⁴¹ It is like the tav of tarmit (deceitful) (Zeph. 3:13).¹⁴² Tarbit is related¹⁴³ to the word rav (many).¹⁴⁴. However, it is a verb that comes from a root whose last letter is silent and hidden.¹⁴⁵. Its root is resh, bet, heh. It is similar¹⁴⁶ to the word takhlit (utmost)¹⁴⁷. in utmost hatred (Ps. 139:22). Scripture next¹⁴⁸ explains the terms neshekh (increase) and tarbit (increase). The mem of marbit (increase) (v. 37) is also superfluous. It is like the mem of maskit (figured)¹⁴⁹. in any figured stone (Lev. 26:1).

footnotes: ¹⁴⁰ The meaning of neshekh ¹⁴¹ It is a form letter, not a root letter. It does not have any grammatical meaning. ¹⁴² Which is a form letter and does not have any grammatical meaning. ¹⁴³ In meaning. ¹⁴⁴ From the root resh, bet, bet ¹⁴⁵ A heh ¹⁴⁶ In form. ¹⁴⁷ From the root kaf, lamed, heh ¹⁴⁸ After stating that one is not to take interest and increase (v. 36), Scripture goes on to explain these terms (v. 37). ¹⁴⁹ From the root sin, kaf, heh

[I AM THE LORD YOUR GOD, WHO BROUGHT YOU FORTH OUT OF THE LAND OF EGYPT.] Where you were strangers. Note, I gave you an inheritance. Our verse is connected in meaning to as a stranger and a settler shall he live with thee (v. 35).¹⁵⁰ where you were strangers, and I gave you an inheritance. It is also connected to the already mentioned section,¹⁵¹ for it¹⁵² deals with the redemption of the land. Scripture mentions the section containing and his means fail with thee (v. 35) because it will go on to state that an Israelite who is in such great need that he sells himself¹⁵³ shall go out in the year of Jubilee.¹⁵⁴ All the sections of the Torah portion are thus connected.

footnotes: ¹⁵⁰ Our verse, as it were says help the individual who falls, be he an Israelite or a stranger because I am the Lord your God, who brought you forth out of the land of Egypt ¹⁵¹ The section which precedes verses 36 and 37, which deal with the redemption of the land. ¹⁵² The section, which precedes our section. ¹⁵³ To be a slave. ¹⁵⁴ See verses 47-55.

AND SELL HIMSELF UNTO THEE. He sells himself to you or he stole from you and he was sold by the Bet Din.

HE AND HIS CHILDREN WITH HIM. The transmitters of tradition based themselves on this verse when they explained the meaning of and he shall serve him for ever (Ex. 21:6).¹⁵⁵ means until the Jubilee year. See I.E. on Ex. 21:6 (Vol. 2, p. 458): “And he shall serve him for ever means, and he will serve him until the year of Jubilee, for there is no season of Israel that is longer than it.”

footnotes: ¹⁵⁵ According to the rabbis, and he shall serve him for ever

[FOR THEY ARE MY SERVANTS.] Because I bought them from the house of bondage.

THOU SHALT NOT RULE OVER HIM. Tirdeh means you shall rule.

WITH RIGOR. Be-farech (with rigor) is to be explained as the Aramaic translator does.¹⁵⁶ (with hard work, i.e., backbreaking work).

footnotes: ¹⁵⁶ Onkelos renders be-farech, be-kashyu

OF THE NATIONS THAT ARE ROUND ABOUT YOU. Such as Amon, Moab, Edom, and Aram.

MOREOVER OF THE CHILDREN OF THE STRANGERS THAT DO SOJOURN AMONG YOU. Who dwell in the land of Canaan, which is your country, and they are from the nations that are mentioned.¹⁵⁷ Or the reference is to Egypt and every nation aside from the seven nations,¹⁵⁸ for Scripture commanded regarding the aforementioned, thou shalt save alive nothing that breatheth (Deut. 20:16). Note, it is prohibited to even feed them.¹⁵⁹. It is possible that when the sages, of blessed memory, spoke of a Canaanite slave¹⁶⁰ they spoke of someone who lived in Canaan, not of a person of Canaanite ancestry. On the other hand, it is possible that the sages were able to ascertain the truth of the matter,¹⁶¹ 67b. Also see Rashi. for our mind is insignificant when measured against their minds.¹⁶²

footnotes: ¹⁵⁷ In I.E.’s comments on verse 44. I.E. comments thus because the Torah does not permit the Israelites to allow Canaanites to dwell in the Land of Israel. ¹⁵⁸ The seven Canaanite nations. ¹⁵⁹ I.E.’s interpretation of thou shalt save alive nothing that breatheth ¹⁶⁰ Scripture prohibits Canaanites from living in the Land of Israel. However, it appears from the Talmud that Israelites kept Canaanite slaves. This contradicts Biblical law. Hence I.E.’s comments. ¹⁶¹ According to the rabbis the prohibition against keeping a Canaanite slave applies only to the offspring of a Canaanite father. It does not apply to the offspring of a female Canaanite and a non-Canaanite male. Such people were permitted to live in the Land of Israel and they provided the Canaanite slaves. See Kiddushin ¹⁶² In other words, when it comes to Jewish law we accept Rabbinic tradition.

AND YE MAY MAKE THEM AN INHERTANCE. Ve-hitnachaltem (and ye may make them an inheritance) is a hitpa’el. Similarly, ve-hitavvitem (and ye shall mark out a line) in and ye shall mark out your line (Num. 34:10).

OF THEM MAY YE TAKE YOUR BONDMEN FOR EVER. One is permitted to do so. However, since we find that the sages say that it is a commandment to do so, we accept what they say.¹⁶³ 38b; Sotah 3b.

footnotes: ¹⁶³ Actually the sages Rabbi Akiba and Rabbi Yishma’el differ on this point. See Gitin

[BUT OVER YOUR BRETHREN THE CHILDREN OF ISRAEL.] Its meaning is, you will make a difference between your brother and the stranger.

OR TO THE OFFSHOOT. Eker (offshoot) means a root. The reference is to a person who accepted the Jewish religion. He himself is from the family of a stranger. The word eker has no neighbor.¹⁶⁴ However, it is similar in meaning to ve-shereshkha (and root thee out) (Ps. 52:7). It means the opposite of its stem.¹⁶⁵ means a root. However, ve-shereshkha means, and uproots you. Similarly, eker comes from the Hebrew stem meaning a root. However, its meaning is someone who has been uprooted, i.e., a stranger. Similarly, te’akker (thou shalt hough) in thou shalt hough their horses (Josh 11:6).¹⁶⁶

footnotes: ¹⁶⁴ The word is not found again in Scripture. ¹⁶⁵ Shoresh ¹⁶⁶ I.E. renders this clause, you shall uproot their horses.

OR IF HE BE WAXEN RICH. He found a lost object or he inherited the money of a deceased member of his family. Scripture first mentions the brother and the family¹⁶⁷ because that is what is most usually the case.¹⁶⁸

footnotes: ¹⁶⁷ With regard to the redemption of the slave. ¹⁶⁸ It is more usual for a family member to redeem a slave than for the slave to redeem himself.

HIM THAT BOUGHT HIM. Konehu (him that bought him) has the same meaning whether spelled with a heh or not.¹⁶⁹ has the same meaning as kono. The latter is the form most used.

footnotes: ¹⁶⁹ Konehu

HE SOLD HIMSELF. Himakhero (he sold himself) is an infinitive¹⁷⁰ in the nifal. The years that he was with his master shall be like the days of a hired man.¹⁷¹

footnotes: ¹⁷⁰ Plus the pronominal suffix. ¹⁷¹ In calculating the redemption money, the years served by the slave shall be deducted from the amount of money paid for the slave. The value placed upon the years that the slave served shall be assessed in accordance with what a hired man is paid.

[IF THERE BE YET MANY YEARS.] The vav in If there be yet many years…and if (ve-im) there remain but few years (v. 52) is like an unaspirated fa in Arabic.¹⁷² in ve-im (v. 52) does not mean and. It means or, for verse 52 is not a continuation of verse 51. However, there are editions of I.E. which read: “If (ve-im) there be yet many years…and if (ve-im) there remain but few years.” The latter is also the reading in Vat. Ebr. 38. If the latter is correct then I.E.’s version of the Torah reads ve-im while our Torah in verse 51 reads im. It is possible that I.E. quoted from memory and erred. For the unaispirated fa, see I.E. on verse 34 and the notes thereto. It means¹⁷³ whether the remaining years be many or few.

footnotes: ¹⁷² In other words, the vav ¹⁷³ The meaning of verses 51 and 52.

ACCORDING UNTO THEM, HE SHALL GIVE BACK THE PRICE OF HIS REDEMPTION. It¹⁷⁴ shall be so considered with regard to the money that he was bought for.¹⁷⁵

footnotes: ¹⁷⁴ The remaining years. ¹⁷⁵ The remaining years until the Jubilee.

AS A SERVANT HIRED YEAR BY YEAR. This¹⁷⁶. is repeated¹⁷⁷ in order to add that which follows.¹⁷⁸. HE SHALL NOT RULE WITH RIGOR OVER HIM IN THY SIGHT. We shall not permit the stranger to rule over him with rigor.¹⁷⁹ means you will not permit him to rule with rigor over him. See I.E. on verse 43 and the notes thereto for the definition of rigor. Verse 43 prohibits an Israelite from ruling over an Israelite slave with rigor. Scripture now prohibits the Israelites from allowing strangers to rule over Israelites with rigor.

footnotes: ¹⁷⁶ As a servant hired year by year ¹⁷⁷ Scripture had already told us in verse 40 that the Hebrew slave is to be treated as a hired servant. ¹⁷⁸ That is, he shall not rule with rigor over him in thy sight ¹⁷⁹ He shall not rule with rigor over him

AND IF HE BE NOT REDEEMED BY ANY OF THESE MEANS.¹⁸⁰ (literally, in these or by these). The years remaining until the Jubilee.¹⁸¹ Others say by those mentioned earlier.¹⁸² is to be rendered in these. According to the second interpretation ba-elleh is to be rendered by these.

footnotes: ¹⁸⁰ Hebrew, be-elleh ¹⁸¹ This interpretation renders our clause, and if he be not redeemed in any of these, i.e., in any of these years. ¹⁸² This interpretation renders our clause, and if he be not redeemed by any of these, i.e., by any of the relatives mentioned in verses 48-49. According to the first interpretation be-elleh

FOR UNTO ME THE CHILDREN OF ISRAEL ARE SERVANTS. This means you shall inform the stranger who buys an Israelite as a servant that the children of Israel are My servants.