SEV Biblia, Chapter 19:9 Cuando segareis la mies de vuestra tierra, no acabarás de segar el rincón de tu campo, ni espigarás tu tierra segada.
Clarke's Bible Commentary - Leviticus 19:9 Verse 9. When ye reap the harvest] Liberty for the poor to glean both the corn-fields and vineyards was a Divine institution among the Jews; for the whole of the Mosaic dispensation, like the Christian, breathed love to God and benevolence to man. The poor in Judea were to live by gleanings from the corn-fields and vine yards. To the honour of the public and charitable spirit of the English, this merciful law is in general as much attended to as if it had been incorporated with the Gospel.
John Gill's Bible Commentary Ver. 9. And when ye reap the harvest of your land , etc.] Of the land of Canaan, when come into it, which having sown, and it was harvest, either barley harvest or wheat harvest, or both, and especially the latter, to which reaping seems best to agree: thou shall not wholly reap the corner of the field ; but a part was to be left for the poor. This follows upon the peace offerings: and, as Aben Ezra observes, as the fat of them was to be given to God, so somewhat of the harvest was to be given for the glory of God to the poor and stranger. In the Misnah is a whole treatise, called “Peah”, which signifies “the corner”, in which there are many decisions concerning this affair; and among the rest, whereas it is not fixed in the law how large the corner should be, what quantity should be left, how many ears of corn, or what a proportion of the field, this is there determined by the wise men, who say, they do not leave less than a sixtieth part; for though they say there is no measure (certain) for the corner, yet the whole is according to the largeness of the field, or according to the multitude of the poor, or according to the plenty of the increase f657 , so that, as these were, more or less were left: and though the place to be left is called a corner, it was a matter indifferent in what part of the field it was; for so it follows, they give (or leave) the corner at the beginning of the field, or in the middle f658 ; and Ben Gersom observes, that the corner was at the end of the field, where the harvest is finished; and it is plain where the harvest is finished, he says, the corner should be left; for the law does not precisely determine, only that part of the corner should be left to the poor; and it is of no consequence to the poor whether it is in the middle of the field or in the end of it; but Maimonides thinks it was to be left at the end of the field, that the poor might know where to come for it: and in the above treatise the times are also set when the poor should come and gather it, which they might not do at any time; and there were three times on a day they had leave to come, in the morning, in the middle of the day, and at the evening sacrifice f660 , i.e. about three o’clock in the afternoon; the morning was appointed, as the commentators say f661 , for the sake of women that had young children, who were then asleep, the middle of the day for the sake of nurses, and the evening for the sake of ancient persons: neither shalt thou gather the gleanings of thy harvest ; ears of corn which fall from the hand or sickle of the reaper, or in gathering the reaps to bind up in sheaves. In the above treatise it is asked, what is a gleaning? that which falls in reaping; if the reaper reaps his handful, or plucks up an handful, and a thorn strikes him, and it falls out of his hand to the ground, lo, it is the owner’s; but if out of the middle of his hand, or out of the middle of the sickle, it is the poor’s; if from the further part of his hand, or of the sickle, it is the owner’s; but if from the top of his hand (or tip of his fingers) or the point of the sickle, it is the poor’s f662 : and it is further said f663 , “two ears are a gleaning, but three are not,” and so Jarchi on the text, that is, when three fall together; this is according to the school of Hillel, but according to the school of Shammai, if there were three ears that fell together, they were the poor’s, if four they belonged to the owner.
Matthew Henry Commentary laws.
--There are some ceremonial precepts in this chapter, but most of thes precepts are binding on us, for they are explanations of the te commandments. It is required that Israel be a holy people, because the God of Israel is a holy God, ver. #(2). To teach real separation from the world and the flesh, and entire devotedness to God. This is now the law of Christ; may the Lord bring every thought within us int obedience to it! Children are to be obedient to their parents, very #(3). The fear here required includes inward reverence and esteem outward respect and obedience, care to please them and to make the easy. God only is to be worshipped, ver. #(4). Turn not from the tru God to false ones, from the God who will make you holy and happy, to those that will deceive you, and make you for ever miserable. Turn no your eyes to them, much less your heart. They should leave the gleanings of their harvest and vintage for the poor, ver. #(9). Work of piety must be always attended with works of charity, according to our ability. We must not be covetous, griping, and greedy of ever thing we can lay claim to, nor insist upon our right in all things. We are to be honest and true in all our dealings, ver. #(11). Whatever we have in the world, we must see that we get it honestly, for we cannot be truly rich, or long rich, with that which is not so. Reverence to the sacred name of God must be shown, ver. #(12). We must not detai what belongs to another, particularly the wages of the hireling, very #(13). We must be tender of the credit and safety of those that cannot help themselves, ver. #(14). Do no hurt to any, because they ar unwilling or unable to avenge themselves. We ought to take heed of doing any thing which may occasion our weak brother to fall. The fea of God should keep us from doing wrong things, though they will no expose us to men's anger. Judges, and all in authority, are commande to give judgment without partiality, ver. #(15). To be a tale-bearer and to sow discord among neighbours, is as bad an office as a man can put himself into. We are to rebuke our neighbour in love, ver. #(17) Rather rebuke him than hate him, for an injury done to thyself. We incur guilt by not reproving; it is hating our brother. We should say I will do him the kindness to tell him of his faults. We are to put of all malice, and to put on brotherly love, ver. #(18). We often wron ourselves, but we soon forgive ourselves those wrongs, and they do no at all lessen our love to ourselves; in like manner we should love ou neighbour. We must in many cases deny ourselves for the good of ou neighbour. Ver. #(31): For Christians to have their fortunes told, to use spells and charms, or the like, is a sad affront to God. They mus be grossly ignorant who ask, "What harm is there in these things?" Her is a charge to young people to show respect to the aged, ver. #(32) Religion teaches good manners, and obliges us to honour those to who honour is due. A charge was given to the Israelites to be very tende of strangers, ver. #(33). Strangers, and the widows and fatherless, ar God's particular care. It is at our peril, if we do them any wrong Strangers shall be welcome to God's grace; we should do what we can to recommend religion to them. Justice in weights and measures i commanded, ver. #(35). We must make conscience of obeying God' precepts. We are not to pick and choose our duty, but must aim a standing complete in all the will of God. And the nearer our lives an tempers are to the precepts of God's law, the happier shall we be, an the happier shall we make all around us, and the better shall we ador the gospel __________________________________________________________________
Original Hebrew ובקצרכם 7114 את 853 קציר 7105 ארצכם 776 לא 3808 תכלה 3615 פאת 6285 שׂדך 7704 לקצר 7614 ולקט 3951 קצירך 7105 לא 3808 תלקט׃ 3950