Leviticus 25:12

Lev 25:12 For it [is] the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field.

Ver. 12. Out of the field.] {See Trapp on "Lev 25:6"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 25:12. It shall be holy — So it was, because it was sequestered, in great part, from worldly employments, and dedicated to God, and to the exercise of holy joy and thankfulness; and because it was a type of that holy and happy jubilee which they were to expect and enjoy under the Messiah. The increase thereof — Such things as it produced of itself. Out of the field — Whence they, in common with others, might take it as they needed it; but must not put it into barns. See Lev 25:5, and Exo 23:11.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

ye shall eat the increase thereof out of the field, &c.--All that the ground yielded spontaneously during that period might be eaten for their necessary subsistence, but no persons were at liberty to hoard or form a private stock in reserve.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(12) Ye shall eat the increase thereof out of the field.—Better, Ye shall eat its produce from the field. Because it is the jubile, which must be observed as a sacred institution, the spontaneous produce of this year is not to be stored, but as much of it must each time be taken direct from the field as is wanted for daily consumption.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

For it is the jubilee, it shall be holy,.... Men being restored to their liberty, possessions, and families, it must be matter of joy to them, and therefore this year was to be separated from all others, and devoted to the ends and uses before mentioned; and men were to live upon the spontaneous productions of the earth, without any tillage of land, or cultivation of vines, &c.

ye shall eat the increase thereof out of the field; they were not to reap corn, and gather grapes and olives, and bring them into their barns and storehouses, as in other years; but were to go out every day into their fields, and gather for present use, and all were common to all sorts of men, and to cattle, as in the sabbatical year; See Gill on Lev 25:7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Eat them. No wine was to be made of the grapes, nor the corn heaped up, to the detriment of the poor. All is claimed by God, as his own property.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

It shall be holy unto you: so it was, because it was sequestered in great part from worldly employments, and dedicated to God, and to the exercise of holy joy and thankfulness; and because it was a type of that holy and happy jubilee which they were to expect and enjoy by and under the Messias.

The increase thereof; such things as it produced of itself; for the year before nothing was sowed. Out of the field; whence they in common with others might take it as they needed it; but must not put it into barns. See Lev 25:5; Exo 23:11.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

12. Ye shall eat the increase — See Lev_25:6, note.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

It shall be holy - So it was, because it was sequestered in great part from worldly employments and dedicated to God, and to the exercise of holy joy and thankfulness; and because it was a type of that holy and happy jubilee which they were to expect and enjoy under the Messiah. The increase thereof - Such things as it produced of itself. Out of the field - Whence they in common with others might take it as they needed it; but must not put it into barns, See ver. 5, and Exod. xxiii, 11.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

‎ קדש תהיה לכם IT SHALL BE HOLY UNTO YOU — The sacred character of the produce of that year attaches itself to its equivalent (i. e. to the articles given in exchange for it), just as is the case with Temple property (הקדש). One might think that after having been exchanged it (the fruit) leaves (loses) its sacred character and becomes חולין (ordinary produce), as is the case with many “holy” objects when they have thus been exchanged! Scripture, however, states תהיה “[holy] shall it be”, it shall always be in its original (holy) status (Sifra, Behar, Chapter 3 3; cf. Sukkah 40b).

מן השדה תאכלו את תבואתה YE SHALL EAT THE INCREASE THEREOF מן השדה — only by virtue of what is to be found in the field mayest thou eat of what is stored in the house; because if it (a particular fruit) has disappeared for food for the wild beasts in the field, you must clear it out of the house. Just as this is stated in reference to the produce of the Sabbatical year so is it slated also in reference to that of the Jubilee (Sifra, Behar, Chapter 3 4).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

OUT OF THE FIELD YE SHALL EAT THE INCREASE THEREOF. “By virtue of the produce to be found in the field, you may eat of what is in the house, but if it is no longer to be found by the beast in the field, you must remove it from the house, just as it is said in the case of the Sabbatical year.” This is Rashi’s language. But if so, the verse is not well-connected [to the preceding part].. And then it continues: out of the field ye shall eat … Now according to Rashi’s interpretation there is no connection between these two parts of the verse. Instead, the verse is stating etc. Ramban, in other words, is explaining that the end of Verse 12 before us continues from the end of Verse 11 above, as stated in the text. Instead, Scripture is stating: Ye shall not sow, neither reap that which groweth of itself in it … For it is a Jubilee; it shall be holy unto you, and out of the field ye shall eat the increase thereof, and not out of the house. And Rabbi Abraham ibn Ezra interpreted: “out of the field ye shall eat, out of what the field brings forth of its own accord you shall all eat, as is written in the case of the Sabbatical year.”In my opinion Scripture is stating: “You shall not reap nor gather in this year, for it is a Jubilee and it shall be holy unto you; out of the field you shall bring the produce and eat, meaning: that you are to go forth into the field to glean and eat together with the poor and destitute, the beast and cattle, and it is not to be for you a time of reaping and gathering in the produce, and bringing it into your house and store-houses like the produce of all other years.” Now we are taught in the Torath Kohanim: 3:5. See above, Note 129. “From this the Sages have inferred that if one preserves three kinds of vegetables in a single barrel, Rabbi Elazar says: ‘They may be eaten only as long as the first [to ripen of the three kinds] remains in the field’ [but as soon as one vegetable is no longer found in the field, all three are forbidden to be eaten, since by preserving them together he makes all three as one]. Rabbi Yehoshua says: ‘Even as long as the last [to ripen of the three kinds] remains in the field’ [they may all be eaten, although the first two vegetables are no longer to be found in the field]. Rabban Gamaliel says: ‘When any one of the species comes to an end in the field, he is to remove that kind from the house’. And the final decision of the law is according to him. Rabbi Shimon says: ‘All vegetables are considered one with regard to the law of Removal.’” All this interpretation is because Scripture does not say “out of the field you shall bring and eat,” but instead [said, out of the field ye shall eat, thus] placing “the eating” next to “the field,” meaning that one may eat [what is stored in the house] only because of it [that which is still to be found in the field]. It is possible that this matter is only a Scriptural support for a law of Rabbinic origin, and that is why Rabbi Yehoshua was lenient [even] about it [the actual vegetable], and Rabban Gamaliel [who was more stringent about it than Rabbi Yehoshua, also] was lenient about the taste [of the vegetable which remains in the other vegetables after it is taken out of the barrel]. I have already written on this subject above. It is possible that according to Rabban Gamaliel the commandment of Removal is by law of the Torah, but the taste of a vegetable, once it is absorbed [by other food] at the beginning [i.e., before the time of the Removal], is considered as if it were “removed” [since it is absorbed and has no independent existence].

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

It shall be holy to you. I prohibited the landowners from using the fields for planting and harvesting, and they may not gather all the field’s produce as they do the other years, as it says (v. 11), “You shall not reap crops that grew on their own; and you shall not gather.” Nevertheless, I did not prohibit them from eating its produce like any other person, as in the Sabbatical year.

Sforno on the Tanakh — English translation: “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0). Text via Sefaria.