Torah Reading for Behar

you shall increase its purchase.

You should sell it at a high price.

you shall decrease its purchase.

You should sell it for less money [than in the case in which many years are left until the Jubilee]. — [Mizrachi].

And you shall not wrong, one man his fellow-Jew.

Here, [as opposed to the same expression in verse 14 above (see Rashi there),] Scripture is warning against wronging verbally, namely, that one must not provoke his fellow [Jew], nor may one offer advice to him that is unsound for him but according to the mode of life or the benefit of the advisor. And if you say, “Who can tell whether I had evil intentions [when I talked to my fellow in an insulting manner? Perhaps I did so in order to make him feel remorseful and repent his ways].” (see Be’er Basadeh). Therefore, it says, “and you shall fear your God.”-The One Who knows all thoughts-He knows. Concerning anything held in the heart and known only to the one who bears this thought in his mind, it says “and you shall fear your God!” - [B.M. 58b]

Then you will live on the land securely.

because it is through the transgression of [the laws of] Shemittah that the Israelites are exiled [from their land], as the verse says, “Then, the land will appease its Sabbaths. [All the days of desolation while you are in the land of your enemies -] the land will rest and appease its Sabbaths” (Lev. 26:34). And the seventy years of the Babylonian exile [when the land remained forcibly at rest], corresponded to the seventy years of Shemittah not observed by Israel, [and thus came to rectify and “appease” them]. [see Rashi Lev. 26:35 where the calculation is explained; Shab. 33a; and see II Chron. 36:21]

until the ninth year.

Until the Festival of Succoth in the ninth year, the time the crop of the eighth year is brought into the house, for throughout the summer season, it was kept in granaries in the field. In Tishrei-that is the time the crop is gathered into the house. Now, there were occasions when it would need to yield for four years, namely: in the sixth year preceding the seventh Shemittah, when they would refrain from doing work on the land for two consecutive years, the seventh year and the Jubilee year. Our verse, however, refers to all the other Shemittah years [i.e., the first through sixth cycles of Shemittah]. — [see Ned. 61a]

The land shall not be sold [permanently].

[Although this is already understood from the earlier verses in our passage (10 and 13), it is stated here] to impose a negative commandment regarding the reversion of fields to their [original] owners in Jubilee, that the purchaser must not seize [the land] forcibly [in an effort to keep it as a “permanent” sale].

permanently.

לִצְמִתֻת, irreversibly. [Thus, the לֹא תִמָּכֵר לִצְמִתֻת, has the meaning of] a permanent, irreversible sale.

for the land belongs to Me.

[Says God:] Do not be selfish about the land [hesitating to return it to its rightful owner at Jubilee], because the land does not belong to you. - [Torath Kohanim 25:39]

throughout the land of your possession.

[The seemingly superfluous word here, “throughout,”] comes to include [the right of relatives to redeem] houses [of walled cities (Sifthei Chachamim , Rashi on Kid. 21a)] and a Hebrew slave. This matter is explained in the first chapter of Tractate Kid. (21a). And according to its simple meaning, [this] is connected to the passage that follows, that one who sells his property is permitted to redeem it after two years-either he or his relative, and that the purchaser cannot impede [this redemption].

enough to repay him.

From here, [we learn] that he cannot redeem part [of a field but either all or nothing]. — [Torath Kohanim 25:48, Arachin 30a, Kid. 20b; Sifthei Chachamim]

until the Jubilee year.

[i.e., until, but not including the Jubilee year (Torath Kohanim 25:50; Mizrachi), and hence the purchaser] must not at all enter the Jubilee year [while in possession of the field,] because the Jubilee year releases [the field from his possession] at its very onset. — [Arachin 28b and Rashi there]

then that house…shall remain permanently.

It shall leave the jurisdiction of the seller, and remain under the jurisdiction of the purchaser.

that has a wall.

Heb. אֲשֶׁר לֹא חֹמָה, [meaning “which has no wall”]. [However, Oral Tradition teaches us that] we read לוֹ, [meaning “to him” or “to it,” [hence, “a city that has a wall”]. Our Rabbis of blessed memory said: [The written version of this phrase namely, בָּעִיר אֲשֶׁר לֹא חֹמָה teaches us that] even if [the city] does not (לֹא) have a wall now, since it had one before [from the days of Joshua, the laws of our passage still apply to it]. — [Arachin 32a] [Since the word] עִיר is grammatically feminine, Scripture should have written בָּעִיר אֲשֶׁר לָהּ חֹמָה, [לָהּ being the feminine form of “to it”]. However, since לֹא had to be written inside [i.e., in the written text of the Torah, our Rabbis] set this word to be read according to the Oral Tradition as לוֹ, because they match [in pronunciation, unlike לָהּ].

It shall not leave [his possession] in the Jubilee.

[What does this phrase teach us? It has already stated that the house becomes the permanent property of the purchaser.] Said Rabbi Safra: [Even] if the Jubilee year occurs within the first year [of the sale,] it shall not leave [his possession without redemption]. — [Arachin 31b]

But houses in open cities.

Heb. הַחֲצֵרִים, [to be understood] as it is rendered by the Targum [Onkelos, namely]: פַצִיחַיָא, meaning open towns, without a wall. There are many [instances of this term] in the Book of Joshua, [for example in the verse] (13:28),“the cities and their open towns (וְחַצְרֵיהֶם) ”; [likewise in the verse], “in their open cities (בְּחַצְרֵיהֶם) and in their walled cities” (Gen. 25:16).

[But houses in open cities…] are to be considered as the field of the land.

They are like fields, which may be redeemed until the Jubilee and leave [the possession of the purchaser, reverting] to the [original] owners in the Jubilee if they had not been redeemed [until then].

It may have redemption.

immediately, if one wishes [to redeem it]. And by virtue of this element, they have a greater advantage [to the original owner] than do fields, since fields may not be redeemed until two years have elapsed [since the sale (see Rashi on verse 15 above)]. — [Arachin 33a]

and shall leave [the purchaser’s possession] in the Jubilee.

without payment [for regarding fields, which are required to remain with the purchaser for two years (see Rashi on verse 15 above), if the Jubilee occurs after only one year has elapsed from the sale, then the field reverts to the owner for the Jubilee year, but the purchaser takes it back for one more year afterwards (Arachin 29b). In the case of houses in open cities, however, even if the Jubilee occurs after only one year, the house reverts to the original owner, without any payment.] - [Sifthei Chachamim].

And [regarding] the cities of the Levites.

[namely,] the forty-eight cities that were given to the Levites (see Num. 35:7).

shall forever have a [right of] redemption.

[If a Levite] sells a field of one of their fields that were given to them in the two-thousand cubits surrounding the cities (see Num. 35:45), he may redeem it immediately, even before two years have elapsed [since the sale]. And if he sells a house in a walled city, he may always redeem it, and the house is not transferred permanently [to the purchaser] at the end of the [first] year [after the sale, as opposed to the case of a non-Levite owner]. — [Arachin 33b]

And if one purchases from the Levites.

And if someone buys (יִגְאַל) a house or a city from them.

shall leave [the possession of the purchaser] in the Jubilee.

It will leave in Jubilee, i.e., the sale of that house or city [will leave the possession of that purchaser], and will revert to the Levite who sold it. And it will not be transferred permanently [to the purchaser] like other houses in a walled city owned by an Israelite. Thus, this expression of גְּאֻלָּה [usually meaning “redemption”], here means “purchase.” Another explanation: [keeping the usual meaning of גְּאֻלָּה, namely, “redemption”]: Since it is said, “the Levites will forever have a [right of] redemption,” one might assume that Scripture is speaking only of a non-Levite who purchased a house in the Levitic cities [and that the Levite owner may always redeem this house], but if a Levite purchased from another Levite, it would be transferred permanently, Therefore, Scripture says here, “And if one redeems (יִגְאַל) from the Levites”-i.e., even when a Levite redeems from a Levite, [still the owner,] “will forever have a [right of] redemption.” - [Torath Kohanim 25:66]

the house... shall leave [the possession of the purchaser] in the Jubilee.

[According to Rashi’s first explanation of וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם, the verse continues to state that the house purchased by a non-Levite “will leave (the possession of the purchaser) in the Jubilee,” as above. However, according to the alternative explanation, where this first phrase וַאֲשֶׁר יִגְאַל מִן הַלְוִיִּם independently teaches us about a Levite purchaser, the second phrase here, namely, “will leave (the possession of the purchaser) in the Jubilee”] this is a separate commandment, namely, that if the Levite owner] did not redeem the house, it leaves [the possession of the purchaser] in Jubilee and does not transfer permanently [to the purchaser] at the end of a year, like the house of an Israelite.

because the houses of the cities of the Levites are their inherited property.

They did not have an inheritance of fields and vineyards, but cities to live in and their open areas (see Num. 35:18). Therefore, these [cities and their open areas,] are to be considered for them [as their inheritance] in place of fields. Consequently, they have the same redemption [rights] as do fields [of non-Levites and also, this property reverts to them in Jubilee (Sifthei Chachamim). All this,] so that their inheritance never be removed from them.

And a field in the open areas of their cities cannot be sold.

by the [Temple] treasurer. I.e., if a Levite consecrated his field and did not redeem it, and the treasurer sold it, in the Jubilee, the field does not leave [the possession of the purchaser] and [“revert”] to the kohanim, as it is said concerning [a field originally owned by] an Israelite, “and if he sold the field to another man-it may no longer be redeemed.” (Lev. 27:20). But a Levite may always redeem [his field]. - [Torath Kohanim 25:70]

you shall support him.

Do not allow him to fall down and collapse altogether, in which case it would be difficult to pick him up again [from his dire poverty]. Rather, “support him” while his hand is still faltering [for then it is easier to help him out of his trouble]. To what can this be compared? To a load on a donkey-while it is still on the donkey, one person can grasp it and hold it in place. Once it falls to the ground, however, [even] five people cannot pick it up. - [Torath Kohanim 25:71]

a convert or a resident.

Even if he is a convert (גֵּר) or a “resident (תוֹשָׁב).” And what is a “resident”? Any [non-Jew] who has accepted upon himself not to worship idols, but eats carrion. - [Torath Kohanim 25:72; and compare Rashi verse 47] [These people are called “residents,” as they are permitted to reside permanently in the land of Israel (Rambam A.Z. 10:6).]

interest or increase.

The Rabbis regard these as one, [but the Torah uses two terms so that one who takes interest transgresses thereby two negative commandments. — [B.M. 60b]

and you shall fear your God.

A person’s desire is naturally attracted to [taking] interest, and it is difficult to stay away from it, for he [rationalizes and] grants himself [false] permission because of his money which was lying idle while in his [the debtor’s] hands. [Therefore, Scripture] found it necessary to state here “and you shall fear your God.” Or if someone ascribes his money to a non-Jew in order to lend it to a Jew with interest. This is a matter held [secretly] in a man’s heart and thought. Therefore, Scripture deems it necessary to state, “and you shall fear your God” [Who is privy to all inner thoughts]. — [B.M. 61b]

Who took [you] out [of the land of Egypt].

and I distinguished between a firstborn [Egyptian] and a non-firstborn [in the plague of the firstborn, which preceded Israel’s Exodus (see Exod. 12:29-42)]I am also capable of discerning and exacting punishment from someone who lends money to his fellow Jew with interest and says, “It belongs to a non-Jew!” - [B.M. 61b] Another explanation: [In effect, God is saying, “I am the Lord, your God] Who took you out from the land of Egypt” on the condition that you keep My commandments-even if they are difficult for you. - [see Rashi on verse 36 above; see Torath Kohanim 25:77]

to give you the land of Canaan.

As a reward for accepting My commandments.

[To give you the land of Canaan,] to be a God to you.

for I am a God to anyone who lives in the land of Israel, but anyone who leaves it [without halachic permission] is like one who worships idols. — [Torath Kohanim 25:77; Keth. 110b]

For they are My servants.

My contract came first. - [Torath Kohanim 25:85]

They shall not be sold in the way a slave is sold.

namely, by public announcement, saying: “Here is a slave for sale!” Neither may they stand him up on an auctioning block [for public sale]. — [Torath Kohanim 25:85]

You shall not enslave him through rigor.

Unnecessary jobs, for the purpose of tormenting him. E.g., do not say to him: “Warm up this drink for me,” when you do not need it; or “Hoe under this vine until I come back” [and you may never come back there (Sifthei Chachamim on verse 53)]. Perhaps you will say, “No one really knows whether it is necessary or not, and I say that it is necessary!” This matter is held [secretly] in a man’s heart [for no one knows his true intentions]. Therefore, Scripture states, “and you shall fear [your God” for He is privy to all inner thoughts]. — [Torath Kohanim 25: 86]

Your male slave or female slave that you have.

If you say, “If so [that I may give my Jewish servant only skilled labor to do,] by whom shall I be served? Over my [Jewish] servants I do not have real power [as I must treat them like hired employees (see verse 40 above)]. Of the seven nations I am not allowed to possess [a slave], for You have warned me, ‘you shall not allow any soul to live’ (Deut. 20:16), So who will serve me [as a slave]?” [To this, God answers:]

from the nations.

They will be slaves for you.

that are around you.

But not from those [seven Canaanite nations] that are within the borders of your land, for indeed, regarding them, I said, “you shall not allow any soul to live” (Deut. 20:16).

And also from the children of the residents.

who came from surrounding lands to marry women in your land, who subsequently bore children to them. [In these cases,] the [lineage of the] child follows the father and thus, does not fall under [the commandment of], “ you shall not allow any soul to live” (Deut. 20:16). But, you are permitted to acquire him as a slave. — [Kid. 67b]

from them you may acquire.

[This might mean that we may acquire slaves by buying from their slaves. However, the true meaning is:] You may acquire them [i.e., the residents’ children, as slaves]. — [Sifthei Chachamim; Torath Kohanim 25:87]

You shall hold onto them as an inheritance for your children.

You shall hold onto them as an inheritance for your children after you.“ But it would be incorrect to explain וְהִתְנַחַלְתֶּם אֹתָם לִבְנֵיכֶם as ”Bequeath them to your children“ [interpreting וְהִתְנַחַלְתֶּם as a causative,] for if so, then Scripture would have had to write וְהִנְחַלְתֶּם אֹתָם לִבְנֵיכֶם [Instead, Scripture writes:] וְהִתְנַחַלְתֶּם - [with the verb in the reflexive conjugation,] just like [the word] וְהִתְחַזַּקְתֶּם [and similarly, just as וְהִתְחַזַּקְתֶּם (in Num. 13:20) is an intransitive verb, so too, here, our verb וְהִתְנַחַלְתֶּם must be considered not to be causative but rather, reflexive (see preceding Rashi) and means ”You should keep them as an inheritance"]. — [Sefer Hazikkaron]

[But as for… children of Israel,] a man [shall not work] his brother [with rigor].

[But has this prohibition regarding a Jewish servant not already been stated in verse 43 above?- [Mizrachi] It is repeated here,] to include [in the prohibition] a leader over his people and a king over his attendants, i.e., that these [rulers] must not work with rigor. — see Be’er Basadeh]

he shall have redemption.

immediately. Do not allow him to become assimilated [Sifthei Chachamim ; Torath Kohanim 25:95]

until the Jubilee year.

For the purchaser’s sole purpose here was to acquire this man so that he would serve him until the Jubilee, for [the servant] goes free in the Jubilee, as is stated below, “[And if he has not been redeemed…] he shall go out in the Jubilee year” (verse 54). [Obviously], Scripture is speaking of a non-Jew who is under the jurisdiction of Israel [and therefore obeys the law to free his slave in the Jubilee year]. Nevertheless, you shall not cheat him, because [this may cause] a desecration of God’s Name, but, when [the servant] is to be redeemed, he must be meticulous in his calculation, according to what is due for each year, and the non-Jew should then deduct this amount from his price. If there were twenty years since he was sold, until the Jubilee, and he had purchased him for twenty manehs -it turns out that the non-Jew had purchased each year’s work for a maneh . Now, if this [Jewish servant] had already spent five years with him, and he comes to be redeemed, he [the non-Jew] must deduct five manehs, and the servant must give him fifteen manehs. This, then, is the meaning of: “then, the purchase price shall be divided by the number of years” [in order to determine the annual hiring rate, as above]. — [Torath Kohanim 25:103; B.K. 113b]

as the days of a hired worker, he shall be with him.

He shall calculate the amount [of money] resulting for each year, “as if he had been employed by him for a maneh annually,” and he [the non-Jew] should then deduct it for him, [as explained in the preceding Rashi].

If there are still many years.

until the Jubilee.

according to them.

Everything as I have explained.

he shall not enslave him with rigor in your sight.

That is to say, while you see this [i.e., a Jew must not see a non-Jew forcing this type of labor upon his Jewish servant without doing anything, but this is not a warning to the non-Jew (Gur Aryeh)]. — [Torath Kohanim 25:101]

And if he is not redeemed through [any of] these [ways].

This [Jewish servant of a non-Jew] may be redeemed [only] through “these ways” [described in the verses here], but he may not be redeemed [i.e., released] through six [years]. — [see Exod. 21:2; Kid. 15b]

he, and his children with him.

[But are his children also sold, that Scripture finds it necessary to state here that his children go free together with him? However, we learn from here that just like a Jewish master, so too], the non-Jewish [master] is obligated to provide food for the [servant’s] children, just as an Israelite is obligated [and in this sense, they are released, along with their father]. — [Kid. 22a; see Rashi verse 41 above]

For the children of Israel are servants to Me.

“My contract came before.” [And thus, when the Jubilee arrives, the servant must be released and revert to being God’s servant rather than man’s.]- [Torath Kohanim 25:85; see Rashi verse 42 above]

I am the Lord, your God.

Whoever subjugates them below [on this earth,] is as if he subjugates [them] above [in heaven, for as long as a Jew is enslaved to another human being, he is not free to do the holy service of God Above (Be’er Basadeh)]. — [Torath Kohanim 25:104]

You shall not make idols for yourselves.

[This] is addressed to the one who has been sold [as a servant] to a non-Jew, that he should not say, “Since my master has illicit relations, I will also be like him! Since my master worships idols, I will also be like him! Since my master desecrates the Sabbath, I will also be like him!” This is why these verses are stated here. - [Torath Kohanim 25:106]. Also, the passages [in this whole section (namely, from the beginning of Chapter 25 until the end of Behar),] are written in a meaningful order, [as follows]: At first, Scripture admonishes us to observe [the laws of] Shemittah [and Jubilee (25: 124)]; then, if one covets money and becomes suspect of [unlawfully doing business with produce of] Shemittah (Nachalath Ya’akov), he will eventually [become destitute and] have to sell his personal belongings therefore, Scripture juxtaposes to it, “And when you make a sale [to your fellow-Jew]” (25:14) (What is written therein? “or make a purchase from the hand…,” something that is transferred from hand to hand). If he still does not repent, he will eventually have to sell his ineritance (25:25). If he even then does not repent, he will eventually have to sell his home, and if even then, he does not repent, he will eventually have to borrow money with interest (verses 25:35-38). Now, the later the scenario in this passage, the more severe it is [i.e., first he sells his belongings, then his property, then his home and then even borrowing with interest which is more severe than selling one’s property; (Nachalath Ya’akov) thus, the passage continues accordingly, for] if he still does not repent, he will eventually have to sell himself [to his fellow Jew as a servant] (verses 25:39-46); and [finally,] if he has still not repented, not enough that he had to be sold to his fellow Jew - but he will [be forced to sell himself] even to a non-Jew!- [25:47-55; Kidd. 20a]

a pavement stone.

אֶבֶן מַשְׂכִּית, an expression denoting a covering, as in “And I shall cover (וְשַׂכֹּתִי) [you with] My hand.” (Exod. 33:22). [And the meaning of “covering” is relevant here,] as people use a stone floor to make a covering over the ground.

on which to prostrate yourselves.

even to Heaven, for the expression הִשְׁתַּחֲוָאָה, prostration, denotes stretching one’s hands and feet out [on the ground], and the Torah prohibits one to do this outside the Holy Temple [where prostration on a stone floor is permitted]. — [Meg. 22b and see Rashi there]

I am the Lord.

Who is faithful to give reward [to those who fulfill My Torah].

I am the Lord.

Who is faithful to give reward [to those who fulfill My Torah].

the deed of the purchase.

The deed of the sale.

that which was signed, etc..

With its signature as it was signed according so the law and the statute.

and that which was open.

Which was confirmed in the court by word of its witnesses, and the judges wrote and signed a judicial confirmation. This is the confirmation of the deeds to make the matter open and publicized lest the witnesses die, and our Rabbis explained this concerning a plain, open document and a folded one in Baba Bathra (160b).

in the presence of Hanamel my uncle.

And until now, he calls him “my uncle’s son.” Perhaps there were two. Otherwise, I do not know what it means. Some are inclined to say that Hanamel was both Jeremiah’s uncle and his uncle’s son; e.g. Reuben married the daughter of his brother Simon, and she bore him Jemuel, and Simon had already begotten Jamin. Hence, Jamin is Jemuel’s uncle, since he is his mother’s brother, and also his uncle’s son, since he is the son of Simon, Jemuel’s father’s brother. This is, however, not the method of expression, for we do not find anywhere in the Bible, that the mother’s brother is called an uncle.

So said, etc..

Do not say that I am concealing them for nothing since everyone is going into exile.

For so says the Lord.

They will ultimately purchase houses.

nothing is hidden from You.

Nothing is hidden; hence You know that we are destined to be exiled, so why did You tell me to buy a field?

and requites the iniquity of the fathers in the bosom.

Of this generation who follow their ancestors in their evil way.

Great and Mighty.

But he did not say, “and awesome.” He said. Heathens are dancing in His Temple. Where then are His awesome deeds? In Tractate Yoma (69b).

and in mankind.

And in other people. Another explanation: Signs that were equal for Israel and for the Egyptians. How so?“And there was the cloud and the darkness, and it illuminated the night” (Exodus 14:20). That guardian angel that served darkness for the Egyptians, served light for the Israelites Midrash Aggadah (source unknown). And Jonathan renders: And for Israel You performed wonders among people.