Bamidbar (Numbers) Chapter 5

11God spoke to Moses, saying:   יאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12“Speak to the Israelites and say to them: ‘Should any man’s wife stray and he suspect that she has been unfaithful to him   יבדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֥ישׁ אִישׁ֙ כִּֽי־תִשְׂטֶ֣ה אִשְׁתּ֔וֹ וּמָֽעֲלָ֥ה ב֖וֹ מָֽעַל:
אִישׁ אִישׁ כִּֽי־תִשְׂטֶה אִשְׁתּוֹ - Should any man’s wife stray. What is written above? “A person’s holy things will belong to him.” If you retain the priest’s entitlements, by your life, you will need to come to him to bring him the suspected adulteress.   אִישׁ אִישׁ כִּֽי־תִשְׂטֶה אִשְׁתּוֹ.  מַה כָּתוּב לְמַעְלָה מִן הָעִנְיָן? "וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ", אִם אַתָּה מְעַכֵּב מַתְּנוֹת הַכֹּהֵן, חַיֶּיךָ שֶׁתִּצְטָרֵךְ לָבֹא אֶצְלוֹ לְהָבִיא לוֹ אֶת הַסּוֹטָה:
אִישׁ אִישׁ - This word is repeated to teach you that this woman is unfaithful to two men: to God, אִישׁ מִלְחָמָה (lit.) “the Man of War” above, and to her husband below.   אִישׁ אִישׁ.  לְלַמֶּדְךָ שֶׁמּוֹעֶלֶת בִּשְׁתַּיִם – בְּאִישׁ מִלְחָמָה שֶׁלְּמַעְלָה, וְאִישָׁהּ מִלְּמַטָּה:
כִּֽי־תִשְׂטֶה אִשְׁתּוֹ - Should [any man’s] wife stray. Our sages 1 taught: Those who commit adultery do so only when a spirit of folly (שְׁטוּת) enters them, as it says regarding the adulteress: כִּי תִשְׂטֶה, and regarding the adulterer it states: “One who commits adultery with a woman is of unsound mind.” 2 But the straightforward meaning of the verse is: כִּי תִשְׂטֶה “if she strays” – i.e., veers from the norms of modest behavior and thus become suspect in his eyes, as in: “turn (שְׂטֵה) from the wicked path and pass on,” 3 and “let not your heart turn (יֵשְׂטְ) to her ways.” 4   כִּֽי־תִשְׂטֶה אִשְׁתּוֹ.  שָׁנוּ רַבּוֹתֵינוּ אֵין הַמְנָאֲפִין נוֹאֲפִין עַד שֶׁתִּכָּנֵס בָּהֶן רוּחַ שְׁטוּת, דִּכְתִיב "כִּי תִשְׂטֶה" וְכָתוּב בּוֹ "נֹאֵף אִשָּׁה חֲסַר לֵב" (משלי ו'); וּפְשׁוּטוֹ שֶׁל מִקְרָא "כִּי תִשְׂטֶה" תֵּט מִדַּרְכֵי צְנִיעוּת וְתֵחָשֵׁד בְּעֵינָיו, כְּמוֹ "שְׂטֵה מֵעָלָיו וַעֲבֹר" (שם ד'), "אַל יֵשְׂטְ אֶל דְּרָכֶיהָ לִבֶּךָ" (שם ז'):
וּמָֽעֲלָה בוֹ מָֽעַל - And [he suspect that she has been] unfaithful to him - and what is the suspected unfaithfulness? – Scripture clarifies: “by letting a man lie with her.”   וּמָֽעֲלָה בוֹ מָֽעַל.  וּמַהוּ הַמַּעַל? ושכב איש אתה:
13by letting a man lie with her carnally unbeknownst to her husband, and she was secluded, and she was defiled, and there was no witness against her, and she was not seized—   יגוְשָׁכַ֨ב אִ֣ישׁ אֹתָהּ֘ שִׁכְבַת־זֶ֒רַע֒ וְנֶעְלַם֙ מֵֽעֵינֵ֣י אִישָׁ֔הּ וְנִסְתְּרָ֖ה וְהִ֣יא נִטְמָ֑אָה וְעֵד֙ אֵ֣ין בָּ֔הּ וְהִ֖וא לֹ֥א נִתְפָּֽשָׂה:
וְשָׁכַב אִישׁ - A man lie with her. This excludes a minor and that which is not a man, i.e., an animal; a woman’s seclusion with either of them does not prohibit her to her husband.   וְשָׁכַב אִישׁ.  פְּרָט לְקָטָן וּמִי שֶׁאֵינוֹ אִישׁ (ספרי):
אֹתָהּ שִׁכְבַת־זֶרַע - With her. Her own carnal relations with another man render her unfit, but those of her sister do not render her unfit, as in the case of two sisters who resembled each other.   אֹתָהּ שִׁכְבַת־זֶרַע.  שְׁכִיבָתָהּ פּוֹסֶלֶת אוֹתָהּ, וְאֵין שְׁכִיבַת אֲחוֹתָהּ פּוֹסֶלֶת אוֹתָהּ (כְּמַעֲשֶׂה בִשְׁתֵּי אֲחָיוֹת שֶׁהָיוּ דּוֹמוֹת זוֹ לָזוֹ):
וְנֶעְלַם מֵֽעֵינֵי אִישָׁהּ - (lit.) And it was hidden from the eyes of her husband. This excludes a blind man. We can also infer that if he did see it but kept the fact hidden, the water does not test her.   וְנֶעְלַם מֵֽעֵינֵי אִישָׁהּ.  פְּרָט לְסוּמָא, הָא אִם הָיָה רוֹאֶה וּמְעַמְעֵם אֵין הַמַּיִם בּוֹדְקִין אוֹתָהּ (ספרי):
וְנִסְתְּרָה - And she was secluded - for the amount of time in which she could become “defiled” to her husband by having carnal relations with another man.   וְנִסְתְּרָה.  שִׁעוּר שֶׁתֵּרָאֶה לְטֻמְאַת בִּיאָה:
וְעֵד אֵין בָּהּ - And there was no witness against her. From this we can infer that if there was even one witness who says that she was defiled, she would be considered guilty and would not drink.   וְעֵד אֵין בָּהּ.  הָא אִם יֵשׁ בָּהּ אֲפִלּוּ עֵד אֶחָד שֶׁאָמַר נִטְמֵאת לֹא הָיְתָה שׁוֹתָה (סוטה ד'):
וְעֵד אֵין בָּהּ - And there was no witness against her - i.e., to her defilement, but there are witnesses to her seclusion.   וְעֵד אֵין בָּהּ.  בְּטֻמְאָה, אֲבָל יֵשׁ עֵדִים לִסְתִירָה (שם ב'):
נִתְפָּֽשָׂה - means raped, as in וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ “and he seizes her and fornicates with her.” 5   נִתְפָּֽשָׂה.  נֶאֶנְסָה, כְּמוֹ "וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ" (דברים כ"ב):
14if a spirit of suspicion had come upon him and he had warned his wife, and she was defiled, or a spirit of suspicion had come upon him and he had warned his wife and she was not defiled,   ידוְעָבַ֨ר עָלָ֧יו רֽוּחַ־קִנְאָ֛ה וְקִנֵּ֥א אֶת־אִשְׁתּ֖וֹ וְהִ֣וא נִטְמָ֑אָה אֽוֹ־עָבַ֨ר עָלָ֤יו רֽוּחַ־קִנְאָה֙ וְקִנֵּ֣א אֶת־אִשְׁתּ֔וֹ וְהִ֖יא לֹ֥א נִטְמָֽאָה:
וְעָבַר עָלָיו - Had come upon him - i.e., prior to the seclusion.   וְעָבַר עָלָיו.  קֹדֶם לַסְּתִירָה:
רֽוּחַ־קִנְאָה וקנה - A spirit of suspicion and he (lit.) suspected. Our sages 6 explained the term וְקִנֵּא in the sense of warning, i.e., he warns her: “Do not seclude yourself with so-and-so.”   רֽוּחַ־קִנְאָה וקנה.  פֵּרְשׁוּ רַבּוֹתֵינוּ לְשׁוֹן הַתְרָאָה, שֶׁמַּתְרֶה בָהּ, אַל תִּסָּתְרִי עִם אִישׁ פְּלוֹנִי:
וְהִוא נִטְמָאָה אֽוֹ־עָבַר עָלָיו וגו' - And she was defiled, or…had come upon him. i.e., he warned her but she transgressed his warning, and it is not known whether she was defiled or not.   וְהִוא נִטְמָאָה אֽוֹ־עָבַר עָלָיו וגו'.  כְּלוֹמַר הוּא הִתְרָה בָּהּ, וְעָבְרָה עַל הַתְרָאָתוֹ, וְאֵין יָדוּעַ אִם נִטְמְאָה אִם לָאו:
15the man must bring his wife to the priest and bring her offering for her, one-tenth of an ephah of barley flour. He must neither pour oil over it nor put frankincense on it, for it is a grain-offering expressing jealousies, a grain-offering of remembrance, recalling iniquity.   טווְהֵבִ֨יא הָאִ֣ישׁ אֶת־אִשְׁתּוֹ֘ אֶל־הַכֹּהֵן֒ וְהֵבִ֤יא אֶת־קָרְבָּנָהּ֙ עָלֶ֔יהָ עֲשִׂירִ֥ת הָֽאֵיפָ֖ה קֶ֣מַח שְׂעֹרִ֑ים לֹֽא־יִצֹ֨ק עָלָ֜יו שֶׁ֗מֶן וְלֹֽא־יִתֵּ֤ן עָלָיו֙ לְבֹנָ֔ה כִּֽי־מִנְחַ֤ת קְנָאֹת֙ ה֔וּא מִנְחַ֥ת זִכָּר֖וֹן מַזְכֶּ֥רֶת עָוֹֽן:
קֶמַח - is coarse flour -  it must not be made of סֹלֶת- fine flour.   קֶמַח.  שֶׁלֹּא יְהֵא מִסֹּלֶת:
שְׂעֹרִים - Barley - and not wheat; because she performed a bestial act, her offering consists of animal food.   שְׂעֹרִים.  וְלֹא חִטִּים, הִיא עָשְׂתָה מַעֲשֵׂה בְהֵמָה וְקָרְבָּנָהּ מַאֲכַל בְּהֵמָה (סוטה י"ד):
לֹֽא־יִצֹק עָלָיו שֶׁמֶן - He must neither pour oil over it - so that her offering not be embellished, for oil is called “light,” but she acted in darkness of secrecy.   לֹֽא־יִצֹק עָלָיו שֶׁמֶן.  שֶׁלֹּא יְהֵא קָרְבָּנָהּ מְהֻדָּר, שֶׁהַשֶּׁמֶן קָרוּי אוֹר, וְהִיא עָשְׂתָה בַחֹשֶׁךְ:
וְלֹֽא־יִתֵּן עָלָיו לְבֹנָה - Nor put frankincense on it - for the matriarchs are called לְבֹנָה “frankincense,” as it says: וְאֶל גִּבְעַת הַלְּבוֹנָה “and to the hill of frankincense,” 7 and she deviated from their paths.   וְלֹֽא־יִתֵּן עָלָיו לְבֹנָה.  שֶׁהָאִמָּהוֹת נִקְרְאוּ לְבוֹנָה, שֶׁנֶּאֱמַר "וְאֶל גִּבְעַת הַלְּבוֹנָה" (שה"ש ד'), וְהִיא פֵרְשָׁה מִדַּרְכֵיהֶן:
כִּֽי־מִנְחַת קְנָאֹת הוּא - For it is a grain-offering of jealousies - i.e., this flour; קֶמַח is a masculine noun.   כִּֽי־מִנְחַת קְנָאֹת הוּא.  הַקֶּמַח הַזֶּה, קֶמַח לָשׁוֹן זָכָר:
מִנְחַת קְנָאֹת - A grain-offering of jealousies. The plural form indicates that it arouses against her two jealousies: the jealousy of the Omnipresent and the jealousy of her husband.   מִנְחַת קְנָאֹת.  מְעוֹרֶרֶת עָלֶיהָ שְׁתֵּי קְנָאוֹת, קִנְאַת הַמָּקוֹם וְקִנְאַת הַבַּעַל (ספרי):
16The priest must bring her forth and present her before God.   טזוְהִקְרִ֥יב אֹתָ֖הּ הַכֹּהֵ֑ן וְהֶֽעֱמִדָ֖הּ לִפְנֵ֥י יְהוָֹֽה:
17The priest must take holy water in an earthen vessel, and the priest must take some earth from the Tabernacle floor and put it into the water.   יזוְלָקַ֧ח הַכֹּהֵ֛ן מַ֥יִם קְדשִׁ֖ים בִּכְלִי־חָ֑רֶשׂ וּמִן־הֶֽעָפָ֗ר אֲשֶׁ֤ר יִֽהְיֶה֙ בְּקַרְקַ֣ע הַמִּשְׁכָּ֔ן יִקַּ֥ח הַכֹּהֵ֖ן וְנָתַ֥ן אֶל־הַמָּֽיִם:
מַיִם קְדשִׁים - Holy water - i.e., that was consecrated by being in the Laver. This water was used because the Laver was made from the mirrors of the women who produced multitudes, but this one deviated from their virtuous paths. Because they aroused their husbands’ marital passions through these mirrors under the apple tree in Egypt, whereas this woman degraded herself with someone other than her husband, let her be tested by it.   מַיִם קְדשִׁים.  שֶׁקָּדְשׁוּ בַכִּיּוֹר, לְפִי שֶׁנַּעֲשָׂה מִנְּחֹשֶׁת מַרְאוֹת הַצּוֹבְאוֹת, וְזוֹ פֵרְשָׁה מִדַּרְכֵיהֶן, שֶׁהָיוּ נִבְעָלוֹת לְבַעְלֵיהֶן בְּמִצְרַיִם תַּחַת הַתַּפּוּחַ וְזוֹ קִלְקְלָה לְאַחֵר, תִּבָּדֵק בּוֹ:
בִּכְלִי־חָרֶשׂ - In an earthen vessel. She gave the adulterer to drink fine wine in fine goblets; therefore, she must drink the bitter water in a lowly, earthenware cup.   בִּכְלִי־חָרֶשׂ.  הִיא הִשְׁקָת אֶת הַנּוֹאֵף יַיִן מְשֻׁבָּח בְּכוֹסוֹת מְשֻׁבָּחִים, לְפִיכָךְ תִּשְׁתֶּה מַיִם הַמָּרִים בִּמְקִדָּה בְזוּיָה שֶׁל חֶרֶס (סוטה ט'):
18The priest must present the woman before God; he must expose the hair on the head of the woman. He must place the grain-offering of remembrance, which is a grain-offering of jealousies, into her hands, while the water that may prove bitter and fatal remains in the priest’s hand.   יחוְהֶֽעֱמִ֨יד הַכֹּהֵ֥ן אֶֽת־הָֽאִשָּׁה֘ לִפְנֵ֣י יְהוָֹה֒ וּפָרַע֙ אֶת־רֹ֣אשׁ הָֽאִשָּׁ֔ה וְנָתַ֣ן עַל־כַּפֶּ֗יהָ אֵ֚ת מִנְחַ֣ת הַזִּכָּר֔וֹן מִנְחַ֥ת קְנָאֹ֖ת הִ֑וא וּבְיַ֤ד הַכֹּהֵן֙ יִֽהְי֔וּ מֵ֥י הַמָּרִ֖ים הַֽמְאָֽרְרִֽים:
וְהֶֽעֱמִיד הַכֹּהֵן וגו' - The priest must present [the woman]… But does it not already say: “and present her before God”? 8 The repetition is only meant to teach us that they would move her around from place to place in order to tire her so that she would lose her composure and confess if she is guilty.   וְהֶֽעֱמִיד הַכֹּהֵן וגו'.  וַהֲלֹא כְבָר נֶאֱמַר "וְהֶעֱמִדָהּ לִפְנֵי ה'"? אֶלָּא מַסִּיעִין הָיוּ אוֹתָהּ מִמָּקוֹם לְמָקוֹם כְּדֵי לְיַגְּעָהּ וְתִטָּרֵף דַּעְתָּהּ וְתוֹדֶה (סוטה ח'):
וּפָרַע - means he must undo her braided hair in order to disgrace her. From here we derive that an uncovered head is shameful for Israelite women.   וּפָרַע.  סוֹתֵר אֶת קְלִיעַת שְׂעָרָהּ, כְּדֵי לְבַזּוֹתָהּ, מִכָּאן לִבְנוֹת יִשְׂרָאֵל שֶׁגִּלּוּי הָרֹאשׁ גְּנַאי לָהֶן (כתובות ע"ב):
לִפְנֵי ה' - Before God - i.e., at the Nicanor gate, which is the eastern gate of the Courtyard, the way everyone enters.   לִפְנֵי ה'.  בְּשַׁעַר נִקָּנוֹר, הוּא שַׁעַר הָעֲזָרָה הַמִּזְרָחִי, דֶּרֶךְ כָּל הַנִּכְנָסִים (סוטה ז'):
וְנָתַן עַל־כַּפֶּיהָ - Place…into her hands. to further tire her out, so that perhaps she would thus lose her composure and confess if she is guilty, and then the Unique Name would not come to be erased in the bitter water.   וְנָתַן עַל־כַּפֶּיהָ.  לְיַגְּעָהּ, אוּלַי תִּטָּרֵף דַּעְתָּהּ וְתוֹדֶה, וְלֹא יִמָּחֶה שֵׁם הַמְיֻחָד עַל הַמָּיִם (שם י"ד):
הַמָּרִים - Bitter - so called on account of its outcome, that it will prove bitter for her if she is guilty.   הַמָּרִים.  עַל שֵׁם סוֹפָן, שֶׁהֵם מָרִים לָהּ (שם כ'):
הַֽמְאָֽרְרִֽים - means: the water may cause her to be removed from the world. It is related to סִלּוֹן מַמְאִיר “a painful thorn.” 9 But it is not possible to explain it as meaning “cursed water,” for it is holy, not cursed. Furthermore, Scripture did not write אֲרוּרִים “cursed,” but מְאָרְרִים, i.e., it brings pain to others. Onkelos, too, did not translate it as לִיטַיָּא “cursed,” but as מְלַטְטַיָּא – meaning, “that display the effect of the curse on this person’s body.”   הַֽמְאָֽרְרִֽים.  הַמְחַסְּרִים אוֹתָהּ מִן הָעוֹלָם, לְשׁוֹן "סִלּוֹן מַמְאִיר" (יחזקאל כ"ח), וְלֹא יִתָּכֵן לְפָרֵשׁ מַיִם אֲרוּרִים, שֶׁהֲרֵי קְדוֹשִׁים הֵן, וְלֹא אֲרוּרִים כָּתַב הַכָּתוּב, אֶלָּא מְאָרְרִים אֶת אֲחֵרִים, וְאַף אֻנְקְלוֹס לֹא תִרְגֵּם "לִיטַיָּא" אֶלָּא "מְלַטְטַיָּא" — שֶׁמַּרְאוֹת קְלָלָה בְּגוּפָהּ שֶׁל זוֹ:
19The priest must then place her under oath, and say to the woman, “If no man has lain with you and you have not gone astray to become defiled by another man in place of your husband, be absolved through this bitter, fatal water.   יטוְהִשְׁבִּ֨יעַ אֹתָ֜הּ הַכֹּהֵ֗ן וְאָמַ֤ר אֶל־הָֽאִשָּׁה֙ אִם־לֹ֨א שָׁכַ֥ב אִישׁ֙ אֹתָ֔ךְ וְאִם־לֹ֥א שָׂטִ֛ית טֻמְאָ֖ה תַּ֣חַת אִישֵׁ֑ךְ הִנָּקִ֕י מִמֵּ֛י הַמָּרִ֥ים הַֽמְאָֽרְרִ֖ים הָאֵֽלֶּה:
וְהִשְׁבִּיעַ אֹתָהּ וגו' - [The priest] must then place her under oath… And what is the form of the oath? He says to her: “If no man has lain with you…be absolved (הִנָּקִי),” from which can be inferred that “if another man did lie with you, you will choke on them (חִנָּקִי),” for from the negative you infer the positive. However, it is not stated explicitly, for in capital cases it is imperative to begin proceedings by speaking in favor of the accused.   וְהִשְׁבִּיעַ אֹתָהּ וגו'.  וּמַה הִיא הַשְּׁבוּעָה? אִם לֹא שָׁכַב הִנָּקִי, הָא אִם שָׁכַב, חִנָּקִי, שֶׁמִּכְּלַל לָאו אַתָּה שׁוֹמֵעַ הֵן, אֶלָּא שֶׁמִּצְוָה לִפְתֹּחַ בְּדִינֵי נְפָשׁוֹת תְּחִלָּה לִזְכוּת (שם י"ז; שבועות ל"ו; סנהדרין ל"ג):
20But as for you, if you have gone astray with another man instead of your husband and have become defiled, and another man besides your husband has lain with you….”   כוְאַ֗תְּ כִּ֥י שָׂטִ֛ית תַּ֥חַת אִישֵׁ֖ךְ וְכִ֣י נִטְמֵ֑את וַיִּתֵּ֨ן אִ֥ישׁ בָּךְ֙ אֶת־שְׁכָבְתּ֔וֹ מִבַּלְעֲדֵ֖י אִישֵֽׁךְ:
וְאַתְּ כִּי שָׂטִית - But as for you, if you have gone astray. כִּי here is used in the sense of “if.”   וְאַתְּ כִּי שָׂטִית.  כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אִם:
21The priest must then adjure the woman with the oath of the curse. The priest must say to the woman, “May God make you into a curse and an oath among your people, when God causes your thigh to rupture and your belly to swell,   כאוְהִשְׁבִּ֨יעַ הַכֹּהֵ֥ן אֶת־הָֽאִשָּׁה֘ בִּשְׁבֻעַ֣ת הָֽאָלָה֒ וְאָמַ֤ר הַכֹּהֵן֙ לָֽאִשָּׁ֔ה יִתֵּ֨ן יְהוָֹ֥ה אוֹתָ֛ךְ לְאָלָ֥ה וְלִשְׁבֻעָ֖ה בְּת֣וֹךְ עַמֵּ֑ךְ בְּתֵ֨ת יְהוָֹ֤ה אֶת־יְרֵכֵךְ֙ נֹפֶ֔לֶת וְאֶת־בִּטְנֵ֖ךְ צָבָֽה:
בִּשְׁבֻעַת הָֽאָלָה - means: With an oath containing a curse.   בִּשְׁבֻעַת הָֽאָלָה.  שְׁבוּעָה שֶׁל קְלָלָה:
יִתֵּן ה' אוֹתָךְ לְאָלָה - May God make you into a curse. i.e., everyone will use you as an example when cursing another: “May such a thing befall you as befell so-and-so.”   יִתֵּן ה' אוֹתָךְ לְאָלָה.  שֶׁיִּהְיוּ הַכֹּל מְקַלְלִין בִּיךְ — "יְבוֹאֵךְ כְּדֶרֶךְ שֶׁבָּא לִפְלוֹנִית":
וְלִשְׁבֻעָה - And an oath - i.e., that everyone will use you when making an oath: “If I am not speaking the truth, may such a thing happen to me as happened to so-and-so.” Similarly, it says: “And you will leave your name as an oath for my chosen ones,” 10 i.e., the righteous swear using the punishments of the wicked as an example. The same applies regarding blessings, as in these verses: “All the families of the earth will be blessed using you as an example”; 11 and “With your name will the Israelites invoke God’s blessings on their sons, saying to them, ‘May God make you like Ephraim and Manasseh.’” 12   וְלִשְׁבֻעָה.  שֶׁיִּהְיוּ הַכֹּל נִשְׁבָּעִין בִּיךְ —"אִם לֹא יֶאֱרַע לִי כְּדֶרֶךְ שֶׁאֵרַע לִפְלוֹנִית", וְכֵן הוּא אוֹמֵר "וְהִנַּחְתֶּם שִׁמְכֶם לִשְׁבוּעָה לִבְחִירַי" (ישעיהו ס"ה), שֶׁהַצַּדִּיקִים נִשְׁבָּעִים בְּפֻרְעֲנוּתָן שֶׁל רְשָׁעִים, וְכֵן לְעִנְיַן הַבְּרָכָה, "וְנִבְרְכוּ וְגוֹ'" (בראשית י"ב), "בְּךָ יְבָרֵךְ יִשְׂרָאֵל לֵאמֹר" (שם מ"ח):
אֶת־יְרֵכֵךְ - Your thigh. The curse mentions the hip before the abdomen because she began the sin with it.   אֶת־יְרֵכֵךְ.  בִּקְלָלָה הִקְדִּים יָרֵךְ לַבֶּטֶן, לְפִי שֶׁבָּהּ הִתְחִילָה בַעֲבֵרָה תְּחִלָּה (סוטה ח'):
צָבָֽה - Its meaning is as Onkelos translates it: נְפִיחִין – swollen.   צָבָֽה.  כְּתַרְגּוּמוֹ, נְפוּחָה:
22for this fatal water will enter your innards, causing the belly to swell and the thigh to rupture.” The woman must say “Amen, amen.”   כבוּבָ֠אוּ הַמַּ֨יִם הַֽמְאָֽרְרִ֤ים הָאֵ֨לֶּה֙ בְּמֵעַ֔יִךְ לַצְבּ֥וֹת בֶּ֖טֶן וְלַנְפִּ֣ל יָרֵ֑ךְ וְאָֽמְרָ֥ה הָֽאִשָּׁ֖ה אָמֵ֥ן | אָמֵֽן:
לַצְבּוֹת בֶּטֶן - Causing the belly to swell - is equivalent to לְהַצְבּוֹת בֶּטֶן. This is the usage when a ל is vocalized with a patach. A similar usage is found in “to guide them (לַנְחֹתָם) along the way” 13 and in “to show you (לַרְאֹתְכֶם) which way you should go.” 14 The same applies later in our verse: לַנְפִּל יָרֵךְ is the equivalent of לְהַנְפִּיל יָרֵךְ “causing the thigh to rupture,” i.e., the water causes the belly to swell and the thigh to rupture.   לַצְבּוֹת בֶּטֶן.  כְּמוֹ לְהַצְבּוֹת בֶּטֶן, זֶהוּ שִׁמּוּשׁ פַּתָּח שֶׁהַלָּמֶ"ד נְקוּדָה בוֹ. וְכֵן "לַנְחֹתָם הַדֶּרֶךְ" (שמות י"ג), "לַרְאֹתְכֶם בַּדֶּרֶךְ אֲשֶׁר תֵּלְכוּ בָהּ" (דברים א'), וְכֵן "לַנְפִּל יָרֵךְ" — לְהַנְפִּיל יָרֵךְ, שֶׁהַמַּיִם מַצְבִּים אֶת הַבֶּטֶן וּמַפִּילִים אֶת הַיָּרֵךְ:
לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ - Causing the belly to swell and the thigh to rupture. This refers to the belly and thigh of the adulterer. Or maybe it refers to those of the adulteress? Since it says previously: “when God causes your thigh to rupture and your belly to swell,” 15 the body of the adulteress is already stated.   לַצְבּוֹת בֶּטֶן וְלַנְפִּל יָרֵךְ.  בִּטְנוֹ וִירֵכוֹ שֶׁל בּוֹעֵל, אוֹ אֵינוֹ אֶלָּא נִבְעֶלֶת, כְּשֶׁהוּא אוֹמֵר "אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה" הֲרֵי שֶׁל נִבְעֶלֶת אָמוּר (סוטה כ"ח):
אָמֵן אָמֵֽן - Amen, amen. This is the acceptance of the oath: “amen” on the curse, “amen” on the oath; “amen” if it happened with this man, “amen” if with any other man; “amen” that I did not go astray when I was a betrothed woman, a fully married woman, while awaiting levirate marriage, or after levirate marriage was performed.   אָמֵן אָמֵֽן.  קַבָּלַת שְׁבוּעָה – אָמֵן עַל הָאָלָה אָמֵן עַל הַשְּׁבוּעָה, אָמֵן אִם מֵאִישׁ זֶה אָמֵן אִם מֵאִישׁ אַחֵר, אָמֵן שֶׁלֹּא סָטִיתִי אֲרוּסָה וּנְשׂוּאָה שׁוֹמֶרֶת יָבָם וּכְנוּסָה (שם י"ח):
23Then the priest must write these curses on a scroll and erase it in the bitter water.   כגוְ֠כָתַ֠ב אֶת־הָֽאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־מֵ֥י הַמָּרִֽים:
24He must give the bitter, fatal water to the woman to drink, and this fatal water will enter her, becoming bitter.   כדוְהִשְׁקָה֙ אֶת־הָ֣אִשָּׁ֔ה אֶת־מֵ֥י הַמָּרִ֖ים הַֽמְאָֽרְרִ֑ים וּבָ֥אוּ בָ֛הּ הַמַּ֥יִם הַֽמְאָֽרְרִ֖ים לְמָרִֽים:
וְהִשְׁקָה אֶת־הָאִשָּׁה - He must give…the woman to drink. This is not the order of the procedure, for he offers up her grain-offering first, as is clear from the later instruction. However, Scripture informs you that when he will give her to drink, the water will enter her, becoming bitter for her as follows: Since earlier it stated that the water affects the belly and thigh, from where do we know that it affects the rest of the body? Scripture therefore states: “this fatal water will enter her” – her entire body. If so, why does Scripture earlier mention specifically the belly and thigh? Because since they began the sin, the punishment begins with them.   וְהִשְׁקָה אֶת־הָאִשָּׁה.  אֵין זֶה סֵדֶר הַמַּעֲשֶׂה, שֶׁהֲרֵי בַתְּחִלָּהּ מַקְרִיב מִנְחָתָהּ, אֶלָּא הַכָּתוּב מְבַשֶּׂרְךָ שֶׁכְּשֶׁיַּשְׁקֶנָּה יָבֹאוּ בָהּ לְמָרִים; לְפִי שֶׁנֶּאֱמַר בֶּטֶן וְיָרֵךְ, מִנַּיִן לִשְׁאָר כָּל הַגּוּף? תַּלְמוּד לוֹמָר ובאו בה — בְּכֻלָּהּ, אִ"כַּ מַה תַּלְמוּד לוֹמָר בֶּטֶן וְיָרֵךְ? לְפִי שֶׁהֵן הִתְחִילוּ בַעֲבֵרָה תְּחִלָּה לְפִיכָךְ הִתְחִיל מֵהֶם הַפֻּרְעָנוּת (ספרי):
לְמָרִֽים - (lit.) As bitter - means: to become harmful and bitter for her.   לְמָרִֽים.  לִהְיוֹת לָהּ רָעִים וּמָרִים:
25The priest must take the grain-offering of jealousies from the woman’s hand, and wave the grain-offering before God, and bring it to the Altar.   כהוְלָקַ֤ח הַכֹּהֵן֙ מִיַּ֣ד הָֽאִשָּׁ֔ה אֵ֖ת מִנְחַ֣ת הַקְּנָאֹ֑ת וְהֵנִ֤יף אֶת־הַמִּנְחָה֙ לִפְנֵ֣י יְהוָֹ֔ה וְהִקְרִ֥יב אֹתָ֖הּ אֶל־הַמִּזְבֵּֽחַ:
וְהֵנִיף - And wave - forward and backward, and up and down. She also performs the waving with him, with her hand above that of the priest.   וְהֵנִיף.  מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד, וְאַף הִיא מְנִיפָה עִמּוֹ, שֶׁיָּדָהּ לְמַעְלָה מִיָּדוֹ שֶׁל כֹּהֵן:
וְהִקְרִיב אֹתָהּ - And bring it. This refers to bringing it to the southwest corner of the Altar before taking the fistful, as is done with other grain-offerings.   וְהִקְרִיב אֹתָהּ.  זוֹ הִיא הַגָּשָׁתָהּ בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית שֶׁל מִזְבֵּחַ קֹדֶם קְמִיצָה, כִּשְׁאָר מְנָחוֹת (סוטה י"ד):
26The priest must scoop out from the grain-offering its memorial portion and burn it up upon the Altar, and then he must give the woman the water to drink.   כווְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָֽאִשָּׁ֖ה אֶת־הַמָּֽיִם:
אַזְכָּרָתָהּ - Its memorial portion. This is the fistful, so called because by burning it up the grain-offering comes to be remembered on High.   אַזְכָּרָתָהּ.  הוּא הַקֹּמֶץ, שֶׁעַל יְדֵי הַקְטָרָתוֹ הַמִּנְחָה בָאָה לְזִכָּרוֹן לְגָבוֹהַּ (ספרי):
27He must make her drink the water. If she had been defiled, and was unfaithful to her husband, the fatal water will enter her to become bitter, and her belly will swell, and her thigh will rupture. The woman will be a curse among her people.   כזוְהִשְׁקָ֣הּ אֶת־הַמַּ֗יִם וְהָֽיְתָ֣ה אִם־נִטְמְאָה֘ וַתִּמְעֹ֣ל מַ֣עַל בְּאִישָׁהּ֒ וּבָ֨אוּ בָ֜הּ הַמַּ֤יִם הַֽמְאָֽרְרִים֙ לְמָרִ֔ים וְצָֽבְתָ֣ה בִטְנָ֔הּ וְנָֽפְלָ֖ה יְרֵכָ֑הּ וְהָֽיְתָ֧ה הָֽאִשָּׁ֛ה לְאָלָ֖ה בְּקֶ֥רֶב עַמָּֽהּ:
וְהִשְׁקָהּ אֶת־הַמַּיִם - He must make her drink the water. This is repeated to include a case where she says “I will not drink” after the scroll has been erased; in such a case, they pour the water down her throat and make her drink against her will – unless she explicitly says, “I am defiled.”   וְהִשְׁקָהּ אֶת־הַמַּיִם.  לְרַבּוֹת, שֶׁאִם אָמְרָה אֵינִי שׁוֹתָה לְאַחַר שֶׁנִּמְחֲקָה מְגִלָּה, מְעַרְעֲרִין אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כָּרְחָהּ, אֶלָּא אִם כֵּן אָמְרָה טְמֵאָה אֲנִי (ספרי; סוטה כ'):
וְצָֽבְתָה בִטְנָהּ וגו' - And her belly will swell… Although the curse mentioned the thigh first, the water affects her only in the order that it enters her.   וְצָֽבְתָה בִטְנָהּ וגו'.  אַף עַל פִּי שֶׁבַּקְּלָלָה הִזְכִּיר יָרֵךְ תְּחִלָּה, הַמַּיִם אֵין בּוֹדְקִין אֶלָּא כְּדֶרֶךְ כְּנִיסָתָן בָּהּ (שם ט'):
וְהָֽיְתָה הָֽאִשָּׁה לְאָלָה - The woman will be a curse. As I explained, this means that all will use her as an example when cursing.   וְהָֽיְתָה הָֽאִשָּׁה לְאָלָה.  כְּמוֹ שֶׁפֵּרַשְׁתִּי, שֶׁיְּהֵא הַכֹּל אָלִין בָּהּ:
בְּקֶרֶב עַמָּֽהּ - Among her people. There is a difference between a person who is disgraced in a place where he is known and one who is disgraced in a place where he is unknown.   בְּקֶרֶב עַמָּֽהּ.  הֶפְרֵשׁ יֵשׁ בֵּין אָדָם הַמִּתְנַוֵּל בְּמָקוֹם שֶׁנִּכָּר, לְאָדָם הַמִּתְנַוֵּל בְּמָקוֹם שֶׁאֵינוֹ נִכָּר:
28But if the woman had not become defiled, and she is guiltless, she will be exempted and bear children.   כחוְאִם־לֹ֤א נִטְמְאָה֙ הָֽאִשָּׁ֔ה וּטְהֹרָ֖ה הִ֑וא וְנִקְּתָ֖ה וְנִזְרֳעָ֥ה זָֽרַע:
וְאִם־לֹא נטמא הָֽאִשָּׁה - But if the woman had not become defiled - during this seclusion.   וְאִם־לֹא נטמא הָֽאִשָּׁה.  בִּסְתִירָה זוֹ:
וּטְהֹרָה הִוא - And she is guiltless - i.e., undefiled by any other occasion.   וּטְהֹרָה הִוא.  מִמָּקוֹם אַחֵר:
וְנִקְּתָה - She will be exempted – of the deleterious effects of the painful water, and not only that, the water will have the opposite effect, that “she will bear children” - i.e., if she had formerly given birth in pain, she will give birth in relief from now on; if she had formerly given birth to swarthy children, she will give birth to fair ones from now on.   וְנִקְּתָה.  מִמַּיִם הַמְאָרְרִים, וְלֹא עוֹד אֶלָּא ונזרעה זרע — אִם הָיְתָה יוֹלֶדֶת בְּצַעַר תֵּלֵד בְּרֶוַח, אִם הָיְתָה יוֹלֶדֶת שְׁחֹרִים, מֵעַתָּה יוֹלֶדֶת לְבָנִים:
29This is the law of suspicions, which is applied when a woman strays with someone other than her husband and is defiled,   כטזֹ֥את תּוֹרַ֖ת הַקְּנָאֹ֑ת אֲשֶׁ֨ר תִּשְׂטֶ֥ה אִשָּׁ֛ה תַּ֥חַת אִישָׁ֖הּ וְנִטְמָֽאָה:
30and a spirit of suspicion comes over a husband and he warns his wife, and he presents the woman before God. The priest must do to her all the procedures in this law.   לא֣וֹ אִ֗ישׁ אֲשֶׁ֨ר תַּֽעֲבֹ֥ר עָלָ֛יו ר֥וּחַ קִנְאָ֖ה וְקִנֵּ֣א אֶת־אִשְׁתּ֑וֹ וְהֶֽעֱמִ֤יד אֶת־הָֽאִשָּׁה֙ לִפְנֵ֣י יְהוָֹ֔ה וְעָ֤שָׂה לָהּ֙ הַכֹּהֵ֔ן אֵ֥ת כָּל־הַתּוֹרָ֖ה הַזֹּֽאת:
אוֹ אִישׁ - (lit.) Or a man. The meaning of אוֹ here is as in: אוֹ נוֹדַע “If it was known,” 16 i.e., if he is a suspicious man and therefore “he presents the woman before God.”   אוֹ אִישׁ.  כְּמוֹ "אוֹ נוֹדַע" (שמות כ"א), כְּלוֹמַר אִם אִישׁ קַנַּאי הוּא, לְכָךְ והעמיד את האשה.
31The husband will be absolved of iniquity, and that woman will bear her iniquity.’”   לאוְנִקָּ֥ה הָאִ֖ישׁ מֵֽעָוֹ֑ן וְהָֽאִשָּׁ֣ה הַהִ֔וא תִּשָּׂ֖א אֶת־עֲו‍ֹנָֽהּ:
וְנִקָּה הָאִישׁ מֵֽעָוֹן - The husband will be absolved of iniquity. If the water tested her and found her guilty, he need not be worried and say, “I am liable for her death”; he is free of punishment. Another explanation: Once he has given her to drink and it did not affect her, she becomes permitted to him and he may resume married life with her free of sin, whereas beforehand, a suspected adulteress is forbidden to her husband.   וְנִקָּה הָאִישׁ מֵֽעָוֹן.  אִם בְּדָקוּהָ הַמַּיִם, אַל יִדְאַג לוֹמַר "חַבְתִּי בְמִיתָתָהּ", נָקִי הוּא מִן הָעֹנֶשׁ; דָּבָר אַחֵר: מִשֶּׁיַּשְׁקֶנָּה תְּהֵא אֶצְלוֹ בְּהֶתֵּר, וְנִקָּה מֵעָוֹן, שֶׁהַסּוֹטָה אֲסוּרָה לְבַעְלָהּ (ספרי):

Bamidbar (Numbers) Chapter 6

1God spoke to Moses, saying:   אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Speak to the Israelites, and you must say to them: ‘If a man or woman utters a Nazirite vow to abstain from wine for the sake of God,   בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהוָֹֽה:
כִּי יַפְלִא - means: who separates himself by uttering this vow.Why is the passage regarding the Nazirite juxtaposed to the passage regarding the suspected adulteress? To tell you that whoever sees a suspected adulteress in her disgrace should separate himself from wine, because it can lead to adultery.   כִּי יַפְלִא.  יַפְרִישׁ; לָמָּה נִסְמְכָה פָרָשַׁת נָזִיר לְפָרָשַׁת סוֹטָה? לוֹמַר לְךָ שֶׁכָּל הָרוֹאֶה סוֹטָה בְקִלְקוּלָהּ יַזִּיר עַצְמוֹ מִן הַיַּיִן, שֶׁהוּא מֵבִיא לִידֵי נִאוּף (סוטה ב'):
נֶדֶר נָזִיר - A Nazirite vow. Every instance of the form נזר denotes separation. Here too, it means that he vows to separate himself from wine.   נֶדֶר נָזִיר.  אֵין נְזִירָה בְכָל מָקוֹם אֶלָּא פְּרִישָׁה, אַף כָּאן שֶׁפֵּרֵשׁ מִן הַיַּיִן:
לְהַזִּיר לה' - (lit.) To separate for God - means to distance himself from wine for the sake of heaven.   לְהַזִּיר לה'.  לְהַבְדִּיל עַצְמוֹ מִן הַיַּיִן לְשֵׁם שָׁמַיִם:
3he must abstain from new wine and aged wine; he must not drink even vinegar made from new or aged wine, nor may he drink anything in which grapes have been steeped, and he must eat neither fresh grapes nor dried ones.   גמִיַּ֤יִן וְשֵׁכָר֙ יַזִּ֔יר חֹ֧מֶץ יַ֛יִן וְחֹ֥מֶץ שֵׁכָ֖ר לֹ֣א יִשְׁתֶּ֑ה וְכָל־מִשְׁרַ֤ת עֲנָבִים֙ לֹ֣א יִשְׁתֶּ֔ה וַֽעֲנָבִ֛ים לַחִ֥ים וִֽיבֵשִׁ֖ים לֹ֥א יֹאכֵֽל:
מִיַּיִן וְשֵׁכָר - means as Onkelos translates it: מֵחֲמַר חֲדַת וְעַתִּיק – “From new and old wine.” שֵׁכָר refers to old wine because wine intoxicates (מְשַׁכֵּר) when it is old.   מִיַּיִן וְשֵׁכָר.  כְּתַרְגּוּמוֹ "מֵחֲמַר חֲדַת וְעַתִּיק", שֶׁהַיַּיִן מְשַׁכֵּר כְּשֶׁהוּא יָשָׁן:
וְכָל־מִשְׁרַת - This term denotes soaking in water or any other beverage. In Mishnaic Hebrew, there are many examples of this term: “one may not soak (שׁוֹרִין) ink or dyes”; 17 “a Nazirite who soaked (שֶׁשָּׁרָה) his bread in wine.” 18   וְכָל־מִשְׁרַת.  לְשׁוֹן צְבִיעָה בְּמַיִם וְכָל מַשְׁקֶה; וּבִלְשׁוֹן מִשְׁנָה יֵשׁ הַרְבֵּה, אֵין שׁוֹרִין דְּיוֹ וְסַמָּנִים (שבת י"ז), נָזִיר שֶׁשָּׁרָה פִתּוֹ (נזיר ל"ד):
4For the entire duration of his abstinence, he must not eat any product of the grape vine, from seeds to skins.   דכֹּ֖ל יְמֵ֣י נִזְר֑וֹ מִכֹּל֩ אֲשֶׁ֨ר יֵֽעָשֶׂ֜ה מִגֶּ֣פֶן הַיַּ֗יִן מֵֽחַרְצַנִּ֛ים וְעַד־זָ֖ג לֹ֥א יֹאכֵֽל:
חַרְצַנִּים - are the seeds.   חַרְצַנִּים.  הֵם הַגַּרְעִינִין:
זָג - are the outer peels, in which the seeds are held like a clapper within a bell (זוּג).   זָג.  הֵם קְלִפוֹת שֶׁמִּבַּחוּץ, שֶׁהַחַרְצַנִּים בְּתוֹכָן כְּעִנְבָּל בְּזוּג:
5All the days of his vow of abstinence, no razor may pass over his head; until the completion of the term that he abstains for the sake of God, his hair must be sacred, and he must allow the growth of the hair of his head to grow.   הכָּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַֽעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַֽיהוָֹה֙ קָדֹ֣שׁ יִֽהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ:
קָדֹשׁ יִֽהְיֶה - (lit.) He must be holy - i.e., his hair is off limits in that he allows the growth of the hair of his head to grow uncut.   קָדֹשׁ יִֽהְיֶה.  הַשֵּׂעָר שֶׁלּוֹ, לְגַדֵּל הַפֶּרַע שֶׁל שְׂעַר רֹאשׁוֹ (ספרי; תענית י"א):
פֶּרַע - The growth. The letter פ is vocalized with a patach katan (segol) because this word is connected to the following words שְׂעַר רֹאשׁוֹ, i.e., “the growth of the hair.” פֶּרַע means “the over-growth of hair,” and so we find: אֶת רֹאשׁוֹ לֹא יִפְרָע “he must not leave his hair uncut.” 19 Any growth of hair that is less than 30 days is not called פֶּרַע.   פֶּרַע.  נָקוּד פַּתָּח קָטָן אַף שֶׁהוּא דָּבוּק לִשְׂעַר רֹאשׁוֹ — פֶּרַע שֶׁל שֵׂעָר, וּפֵרוּשׁ שֶׁל פֶּרַע, גִּדּוּל שֶׁל שֵׂעָר, וְכֵן "אֶת רֹאשׁוֹ לֹא יִפְרָע" (ויקרא כ"א), וְאֵין קָרוּי פֶּרַע פָּחוֹת מִשְּׁלֹשִׁים יוֹם (ספרי; סנהדרין כ"ב):
6All the days that he abstains for God, he must not come into contact with the dead.   וכָּל־יְמֵ֥י הַזִּיר֖וֹ לַֽיהוָֹ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא:
7Even for his father, his mother, his brother, or his sister, he must not ritually defile himself if they die, for the crown of abstinence for his God is upon his head.   זלְאָבִ֣יו וּלְאִמּ֗וֹ לְאָחִיו֙ וּלְאַ֣חֹת֔וֹ לֹֽא־יִטַּמָּ֥א לָהֶ֖ם בְּמֹתָ֑ם כִּ֛י נֵ֥זֶר אֱלֹהָ֖יו עַל־רֹאשֽׁוֹ:
8For the entire duration of his abstinence, he is holy to God.   חכֹּ֖ל יְמֵ֣י נִזְר֑וֹ קָד֥שׁ ה֖וּא לַֽיהוָֹֽה:
כֹּל יְמֵי נִזְרוֹ קָדשׁ הוּא - For the entire duration of his abstinence he is holy. This refers to his personal holiness, that he must not ritually defile himself by contact with the dead.   כֹּל יְמֵי נִזְרוֹ קָדשׁ הוּא.  זוֹ קְדֻשַּׁת הַגּוּף, מִלִּטַּמֵּא לְמֵתִים (ספרי):
9If someone in the same room dies unexpectedly or suddenly, and thereby causes his Nazirite head to become ritually defiled, he must shave off the hair of his head on the day of his purification, i.e., he must shave it off on the seventh day.   טוְכִֽי־יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְר֑וֹ וְגִלַּ֤ח רֹאשׁוֹ֙ בְּי֣וֹם טָֽהֳרָת֔וֹ בַּיּ֥וֹם הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ:
בְּפֶתַע - Unexpectedly. This refers to if it happened by accident.   בְּפֶתַע.  זֶה אֹנֶס:
פִּתְאֹם - Suddenly. This refers to if it happened inadvertently. But some say that the words פֶּתַע פִּתְאֹם are one expression, meaning “a sudden occurrence.”   פִּתְאֹם.  זֶה שׁוֹגֵג, וְיֵ"א פֶּתַע פִּתְאֹם דָּבָר אֶחָד הוּא – מִקְרֶה שֶׁל פִּתְאוֹם:
וְכִֽי־יָמוּת מֵת עָלָיו - If someone dies (lit.) upon him - i.e., under the same roof as he is.   וְכִֽי־יָמוּת מֵת עָלָיו.  בָּאֹהֶל שֶׁהוּא בוֹ:
בְּיוֹם טָֽהֳרָתוֹ - On the day of his purification - i.e., on the day he is dashed with the water of purification. Or maybe it means on the eighth day, when he is completely free of ritual defilement? Scripture therefore states: “on the seventh day.” Once it states on the seventh day, perhaps he may shave his hair even if he was not dashed with the water? Scripture therefore states: “on the day of his ritual purification.”   בְּיוֹם טָֽהֳרָתוֹ.  בְּיוֹם הַזָּאָתוֹ, אוֹ אֵינוֹ אֶלָּא בַשְּׁמִינִי שֶׁהוּא טָהוֹר לְגַמְרֵי, תַּלְמוּד לוֹמָר "בַּיּוֹם הַשְּׁבִיעִי", אִי שְׁבִיעִי יָכוֹל אֲפִלּוּ לֹא הִזָּה, תַּלְמוּד לוֹמָר "בְּיוֹם טָהֳרָתוֹ" (ספרי):
10On the eighth day, he must bring two turtledoves or two young pigeons to the priest, to the entrance to the Tent of Meeting.   יוּבַיּ֣וֹם הַשְּׁמִינִ֗י יָבִא֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה אֶ֨ל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים - On the eighth day, he must bring two turtledoves. This is stated to exclude the seventh day. Or maybe it is stated to exclude also the ninth day? The answer is: Scripture fixes a time for offerings and for those bringing offerings; just as Scripture declares offerings fit to be brought on the eighth day after birth and from the eighth day onwards, so too may those bringing offerings do so on the eighth day and from the eighth day onwards.   וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים.  לְהוֹצִיא אֶת הַשְּׁבִיעִי, אוֹ אֵינוֹ אֶלָּא לְהוֹצִיא אֶת הַתְּשִׁיעִי ? קָבַע זְמַן לַקְּרֵבִין וְקָבַע זְמַן לַמַּקְרִיבִין, מַה קְּרֵבִין הִכְשִׁיר שְׁמִינִי וּמִשְּׁמִינִי וָהָלְאָה, אַף מַקְרִיבִין שְׁמִינִי וּמִשְּׁמִינִי וָהָלְאָה (שם):
11The priest must prepare one as a sin-offering and one as an ascent-offering and atone on his behalf for sinning by coming into contact with the dead. He must sanctify his head anew on that day.   יאוְעָשָׂ֣ה הַכֹּהֵ֗ן אֶחָ֤ד לְחַטָּאת֙ וְאֶחָ֣ד לְעֹלָ֔ה וְכִפֶּ֣ר עָלָ֔יו מֵֽאֲשֶׁ֥ר חָטָ֖א עַל־הַנָּ֑פֶשׁ וְקִדַּ֥שׁ אֶת־רֹאשׁ֖וֹ בַּיּ֥וֹם הַהֽוּא:
מֵֽאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ - (lit.) For sinning regarding the soul - i.e., he was not careful enough to avoid defilement through contact with the dead. Rabbi Elazar HaKapar said: He sinned by depriving himself of wine.   מֵֽאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ.  שֶׁלֹּא נִזְהַר מִטֻּמְאַת הַמֵּת, רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר, שֶׁצִּעֵר עַצְמוֹ מִן הַיַּיִן (ספרי; נזיר י"ט):
וְקִדַּשׁ אֶת־רֹאשׁוֹ - He must sanctify his head - to restart counting his period of Naziritehood.   וְקִדַּשׁ אֶת־רֹאשׁוֹ.  לַחֲזֹר וּלְהַתְחִיל מִנְיַן נְזִירוּתוֹ:
12He must consecrate to God the period of his abstinence. He must bring a lamb in its first year as a guilt-offering. The previous days will be canceled, because his Naziritehood was defiled.   יבוְהִזִּ֤יר לַֽיהוָֹה֙ אֶת־יְמֵ֣י נִזְר֔וֹ וְהֵבִ֛יא כֶּ֥בֶשׂ בֶּן־שְׁנָת֖וֹ לְאָשָׁ֑ם וְהַיָּמִ֤ים הָרִֽאשֹׁנִים֙ יִפְּל֔וּ כִּ֥י טָמֵ֖א נִזְרֽוֹ:
וְהִזִּיר לה' אֶת־יְמֵי נִזְרוֹ - He must consecrate to God the period of his abstinence - i.e., he must count his period of Naziritehood again as before.   וְהִזִּיר לה' אֶת־יְמֵי נִזְרוֹ.  יַחֲזֹר וְיִמְנֶה נְזִירוּתוֹ כְּבַתְּחִלָּה:
וְהַיָּמִים הָרִֽאשֹׁנִים יִפְּלוּ - The previous days will be canceled - i.e., they will not be counted toward the number of days of his Naziritehood.   וְהַיָּמִים הָרִֽאשֹׁנִים יִפְּלוּ.  לֹא יַעֲלוּ מִן הַמִּנְיָן:
13This is the law of the Nazirite: On the day his period of Naziritehood is completed, he must present himself at the entrance to the Tent of Meeting.   יגוְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
יָבִיא אֹתוֹ - (lit.) He must bring him - means “he must bring himself.” This is one of three instances of אֶת expounded by Rabbi Yishmael in this way. Similarly, he explains וְהִשִּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה “The priests will cause (lit.) them to bear iniquity and guilt” 20 as meaning: they will cause themselves to bear the iniquity. And similarly וַיִּקְבֹּר אֹתוֹ בַגַּי “He buried (lit.) him (Moses) in the valley” 21 as meaning: he (Moses) buried himself.   יָבִיא אֹתוֹ.  יָבִיא אֶת עַצְמוֹ, וְזֶה אֶחָד מִשְּׁלֹשָׁה אֶתִים שֶׁהָיָה רַבִּי יִשְׁמָעֵאל דּוֹרֵשׁ כֵּן, כַּיּוֹצֵא בוֹ "וְהִשִּׂיאוּ אוֹתָם עֲוֹן אַשְׁמָה" (ויקרא כ"ב) — אֶת עַצְמָם, כַּיּוֹצֵא בוֹ "וַיִּקְבֹּר אֹתוֹ בַגַּי" (דברים ל"ד) — הוּא קָבַר אֶת עַצְמוֹ:
14He must bring his offering to God: one unblemished lamb in its first year as an ascent-offering, one unblemished ewe lamb in its first year as a sin-offering, one unblemished ram as a peace-offering,   ידוְהִקְרִ֣יב אֶת־קָרְבָּנ֣וֹ לַֽיהוָֹ֡ה כֶּ֩בֶשׂ֩ בֶּן־שְׁנָת֨וֹ תָמִ֤ים אֶחָד֙ לְעֹלָ֔ה וְכַבְשָׂ֨ה אַחַ֧ת בַּת־שְׁנָתָ֛הּ תְּמִימָ֖ה לְחַטָּ֑את וְאַֽיִל־אֶחָ֥ד תָּמִ֖ים לִשְׁלָמִֽים:
15a basket of unleavened bread—loaves of fine flour kneaded with oil and flat unleavened cakes brushed with oil—and their grain-offerings and libations.   טווְסַ֣ל מַצּ֗וֹת סֹ֤לֶת חַלֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וּמִנְחָתָ֖ם וְנִסְכֵּיהֶֽם:
וּמִנְחָתָם וְנִסְכֵּיהֶֽם - And their grain-offerings and libations - i.e., of the ascent-offering and the peace-offering. And why do they need to be mentioned? Because these offerings were originally included in the general rule of requiring a grain-offering and libation, but were singled out as having a new rule apply to them, i.e., that they require accompanying bread. Scripture therefore restores them to their general rule that they require grain-offerings and libations, as is the rule of any ascent-offering and peace-offering.   וּמִנְחָתָם וְנִסְכֵּיהֶֽם.  שֶׁל עוֹלָה וּשְׁלָמִים; לְפִי שֶׁהָיוּ בִכְלָל, וְיָצְאוּ לִדּוֹן בְּדָבָר חָדָשׁ — שֶׁיִּטָּעֲנוּ לֶחֶם — הֶחֱזִירָן לִכְלָלָן, שֶׁיִּטָּעֲנוּ נְסָכִים כְּדִין עוֹלָה וּשְׁלָמִים (ספרי):
חלות מַצּוֹת וּרְקִיקֵי מַצּוֹת - Loaves kneaded [with oil] and flat unleavened cakes - 10 of each kind.   חלות מַצּוֹת וּרְקִיקֵי מַצּוֹת.  עֶשֶׂר מִכָּל מִין:
16The priest must present it before God, and offer up his sin-offering and his ascent-offering.   טזוְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהוָֹ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹֽלָתֽוֹ:
17He must offer up the ram as a peace-promoting feast-offering to God, intending to sanctify the basket of unleavened bread, and the priest must offer up its grain-offering as well as its libation.   יזוְאֶת־הָאַ֜יִל יַֽעֲשֶׂ֨ה זֶ֤בַח שְׁלָמִים֙ לַֽיהוָֹ֔ה עַ֖ל סַ֣ל הַמַּצּ֑וֹת וְעָשָׂה֙ הַכֹּהֵ֔ן אֶת־מִנְחָת֖וֹ וְאֶת־נִסְכּֽוֹ:
זֶבַח שְׁלָמִים לה' עַל סַל הַמַּצּוֹת - As a peace-promoting feast-offering to God (lit.) upon the basket of matzos - i.e., he must slaughter the peace-offering with intent to sanctify the bread.   זֶבַח שְׁלָמִים לה' עַל סַל הַמַּצּוֹת.  יִשְׁחַט אֶת הַשְּׁלָמִים עַל מְנָת לְקַדֵּשׁ אֶת הַלֶּחֶם (עי' מנחות מ"ו):
אֶת־מִנְחָתוֹ וְאֶת־נִסְכּֽוֹ - its grain-offering as well as its libation - i.e., of the ram.   אֶת־מִנְחָתוֹ וְאֶת־נִסְכּֽוֹ.  שֶׁל אַיִל:
18The Nazirite must shave the hair off the head of his Naziritehood outside the entrance to the Tent of Meeting. He must take the hair of the head of his Naziritehood and place it upon the fire that is under the peace-promoting feast-offering.   יחוְגִלַּ֣ח הַנָּזִ֗יר פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד אֶת־רֹ֣אשׁ נִזְר֑וֹ וְלָקַ֗ח אֶת־שְׂעַר֙ רֹ֣אשׁ נִזְר֔וֹ וְנָתַן֙ עַל־הָאֵ֔שׁ אֲשֶׁר־תַּ֖חַת זֶ֥בַח הַשְּׁלָמִֽים:
וְגִלַּח הַנָּזִיר פֶּתַח אוהל מוֹעֵד - The Nazirite must shave… (lit.) at the entrance to the Tent of Meeting. Perhaps this means that he shaves in the Courtyard? That, however, would be disrespectful behavior toward the Courtyard. Rather, it means: the Nazirite must shave after the slaughtering of the peace-offering, about which it states: “and slaughter it outside the entrance of the Tent of Meeting.” 22   וְגִלַּח הַנָּזִיר פֶּתַח אוהל מוֹעֵד.  יָכוֹל יְגַלֵּחַ בָּעֲזָרָה, הֲרֵי זֶה דֶּרֶךְ בִּזָּיוֹן, אֶלָּא וְגִלַּח הַנָּזִיר לְאַחַר שְׁחִיטַת הַשְּׁלָמִים שֶׁכָּתוּב בָּהֶן "וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד":
אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִֽים - That is under the peace-promoting feast-offering - i.e., underneath the pot in which he cooks it, for the peace-offering of the Nazirite was cooked in the Courtyard, since the priest would need to take the foreleg after it is cooked and wave it before God.   אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִֽים.  תַּחַת הַדּוּד שֶׁהוּא מְבַשְּׁלָן בּוֹ, לְפִי שֶׁשַּׁלְמֵי נָזִיר הָיוּ מִתְבַּשְּׁלִין בָּעֲזָרָה, שֶׁצָּרִיךְ לִטֹּל הַכֹּהֵן הַזְּרוֹעַ אַחַר שֶׁנִּתְבַּשְּׁלָה וּלְהָנִיף לִפְנֵי ה' (עי' נזיר מ"ה):
19The priest must take the cooked foreleg of the ram, one unleavened loaf from the basket, and one unleavened cake, and place them in the hands of the Nazirite after he has shaven off his Nazirite hair.   יטוְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַזְּרֹ֣עַ בְּשֵׁלָה֘ מִן־הָאַ֒יִל֒ וְחַלַּ֨ת מַצָּ֤ה אַחַת֙ מִן־הַסַּ֔ל וּרְקִ֥יק מַצָּ֖ה אֶחָ֑ד וְנָתַן֙ עַל־כַּפֵּ֣י הַנָּזִ֔יר אַחַ֖ר הִתְגַּלְּח֥וֹ אֶת־נִזְרֽוֹ:
הַזְּרֹעַ בְּשֵׁלָה - The cooked foreleg - i.e., after it was cooked.   הַזְּרֹעַ בְּשֵׁלָה.  לְאַחַר שֶׁנִּתְבַּשְּׁלָה (חולין פ"ח):
20The priest must wave them as a waving before God; it is consecrated to the priest, along with the breast of the wave-offering and the right hind midleg of the raised-offering. After this, the Nazirite may drink wine.   כוְהֵנִיף֩ אוֹתָ֨ם הַכֹּהֵ֥ן | תְּנוּפָה֘ לִפְנֵ֣י יְהוָֹה֒ קֹ֤דֶשׁ הוּא֙ לַכֹּהֵ֔ן עַ֚ל חֲזֵ֣ה הַתְּנוּפָ֔ה וְעַ֖ל שׁ֣וֹק הַתְּרוּמָ֑ה וְאַחַ֛ר יִשְׁתֶּ֥ה הַנָּזִ֖יר יָֽיִן:
קֹדֶשׁ הוּא לַכֹּהֵן - It is consecrated to the priest - i.e., the loaf, the flat cake, and the foreleg are all set aside for the priest.   קֹדֶשׁ הוּא לַכֹּהֵן.  הַחַלָּה וְהָרָקִיק וְהַזְּרוֹעַ תְּרוּמָה הֵן לַכֹּהֵן:
עַל חֲזֵה הַתְּנוּפָה - (lit.) On the breast of the wave-offering - means: besides the breast and hind midleg that are due the priest from all peace-offerings, in the case of the peace-offering of the Nazirite, this foreleg is to be added. Since the peace-offering of the Nazirite was originally included in the general rule of all peace-offerings but then singled out as subject to a new rule – the separation of the foreleg – it was necessary to restore it to its general rule – namely, that it is also subject to the separation of the breast and hind midleg.   עַל חֲזֵה הַתְּנוּפָה.  מִלְּבַד חָזֶה וְשׁוֹק הָרְאוּיִים לוֹ מִכָּל שְׁלָמִים מוּסָף עַל שַׁלְמֵי נָזִיר הַזְּרוֹעַ הַזֶּה, לְפִי שֶׁהָיוּ שַׁלְמֵי נָזִיר בִּכְלָל, וְיָצְאוּ לִדּוֹן בַּדָּבָר הֶחָדָשׁ — לְהַפְרָשַׁת זְרוֹעַ — הֻצְרַךְ לְהַחֲזִירָן לִכְלָלָן לִדּוֹן אַף בְּחָזֶה וְשׁוֹק (ספרי):
21This is the law for a Nazirite who wishes to vow to bring an offering to God for completing his Naziritehood in addition to what is within his means: He may do according to the vow that he vows in addition to what is prescribed according to the law of his Naziritehood.’”   כאזֹ֣את תּוֹרַ֣ת הַנָּזִיר֘ אֲשֶׁ֣ר יִדֹּר֒ קָרְבָּנ֤וֹ לַֽיהוָֹה֙ עַל־נִזְר֔וֹ מִלְּבַ֖ד אֲשֶׁר־תַּשִּׂ֣יג יָד֑וֹ כְּפִ֤י נִדְרוֹ֙ אֲשֶׁ֣ר יִדֹּ֔ר כֵּ֣ן יַֽעֲשֶׂ֔ה עַ֖ל תּוֹרַ֥ת נִזְרֽוֹ:
מִלְּבַד אֲשֶׁר תַּשִּׂיג יָדוֹ - In addition to what is within his means. This means that if he said, “I am hereby a Nazirite on condition that I shave when ending my Naziritehood with 100 ascent-offerings and 100 peace-offerings,” then – he may do according to the vow that he vows.   מִלְּבַד אֲשֶׁר תַּשִּׂיג יָדוֹ.  שֶׁאִם אָמַר הֲרֵינִי נָזִיר עַל מְנָת לְגַלֵּחַ עַל מֵאָה עוֹלוֹת וְעַל מֵאָה שְׁלָמִים, כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶֹה:
מוּסָף עַל תּוֹרַת נִזְרוֹ - over and above “the law of his Naziritehood” - i.e., if it is over and above this measure. But he may not do less, i.e., if he says, “I am hereby a Nazirite for five periods of Naziritehood on condition that I shave and bring only these three animals,” I do not apply to it: “he may do according to what he vows.”   מוּסָף עַל תּוֹרַת נִזְרוֹ.  עַל תּוֹרַת הַנָּזִיר, מוּסָף וְלֹא יֶחְסַר, שֶׁאִם אָמַר הֲרֵינִי נָזִיר חָמֵשׁ נְזִירוֹת עַל מְנָת לְגַלֵּחַ עַל שָׁלֹשׁ בְּהֵמוֹת הַלָּלוּ, אֵין אֲנִי קוֹרֵא בוֹ "כַּאֲשֶׁר יִדֹּר כֵּן יַעֲשֶֹה" (שם):
22God spoke to Moses, saying:   כבוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
23“Speak to Aaron and his sons, saying: ‘This is how you must bless the Israelites. Say to them:   כגדַּבֵּ֤ר אֶל־אַֽהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָֽרֲכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמ֖וֹר לָהֶֽם:
אָמוֹר - Say to them. This is an infinitive form, used for a command to denote continuous action, similar to זָכוֹר 23 and שָׁמוֹר; 24 in Old French: “disant.”   אָמוֹר.  כְּמוֹ זָכוֹר, שָׁמוֹר, בְּלַעַז דישנ"ט:
אָמוֹר לָהֶֽם - Say to them - from this extra phrase, it is derived that all must be able to hear.   אָמוֹר לָהֶֽם.  שֶׁיִּהְיוּ כֻלָּם שׁוֹמְעִים (שם):
אָמוֹר - This word is written in full (with the letter ו), signifying: Do not bless them hastily, being confused by having to bless each individual as well as all the recipients collectively, but with concentration, blessing each person wholeheartedly.   אָמוֹר.  מָלֵא — לֹא תְבָרְכֵם בְּחִפָּזוֹן וּבַהֲלוּת, אֶלָּא בְכַוָּנָה וּבְלֵב שָׁלֵם (תנחומא):
24“May God bless you and watch over you.   כדיְבָֽרֶכְךָ֥ יְהוָֹ֖ה וְיִשְׁמְרֶֽךָ:
יְבָֽרֶכְךָ - May [God] bless you - that your possessions be blessed with extraordinary prosperity.   יְבָֽרֶכְךָ.  שֶׁיִּתְבָּרְכוּ נְכָסֶיךָ:
וְיִשְׁמְרֶֽךָ - And watch over you - that no bandits attack you to take your money as a result. For one who gives a present to his servant cannot protect it from everyone; once robbers attack the recipient and take it from him, what further benefit does he have from this gift? But the Holy One, blessed be He – He both gives the gift and protects it. Many additional teachings are expounded on this verse in Sifrei.   וְיִשְׁמְרֶֽךָ.  שֶׁלֹּא יָבֹאוּ עָלֶיךָ שׁוֹדְדִים לִטֹּל מָמוֹנְךָ; שֶׁהַנּוֹתֵן מַתָּנָה לְעַבְדּוֹ אֵינוֹ יָכוֹל לְשָׁמְרוֹ מִכָּל אָדָם, וְכֵיוָן שֶׁבָּאִים לִסְטִים עָלָיו וְנוֹטְלִין אוֹתָהּ מִמֶּנּוּ, מַה הֲנָאָה יֵשׁ לוֹ בְּמַתָּנָה זוֹ? אֲבָל הַקָּדוֹשׁ בָּרוּךְ הוּא, הוּא הַנּוֹתֵן, הוּא הַשּׁוֹמֵר; וְהַרְבֵּה מִדְרָשִׁים דָּרְשׁוּ בוֹ בְּסִפְרֵי:
25May God shine His face to you and endow you with grace.   כהיָאֵ֨ר יְהוָֹ֧ה | פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ:
יָאֵר השם פָּנָיו אֵלֶיךָ - May God shine His face to you - i.e., may He show you an openly joyful countenance, one that shines like gold.   יָאֵר השם פָּנָיו אֵלֶיךָ.  יַרְאֶה לְךָ פָּנִים שׂוֹחֲקוֹת, פָּנִים צְהֻבּוֹת:
וִֽיחֻנֶּֽךָּ - And endow you with grace - i.e., may He grant you grace in the eyes of people.   וִֽיחֻנֶּֽךָּ.  יִתֵּן לְךָ חֵן (תנחומא):
26May God be partial toward you and grant you peace.”’   כויִשָּׂ֨א יְהוָֹ֤ה | פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם:
יִשָּׂא ה' פָּנָיו אֵלֶיךָ - May God be partial to you - i.e., may He suppress His anger.   יִשָּׂא ה' פָּנָיו אֵלֶיךָ.  יִכְבֹּשׁ כַּעֲסוֹ:
27They must bestow My Name upon the Israelites, and I will bless them.”   כזוְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽאֲנִ֖י אֲבָֽרֲכֵֽם:
וְשָׂמוּ אֶת־שְׁמִי - They must bestow My Name - i.e., they must bless them with the explicit Name.   וְשָׂמוּ אֶת־שְׁמִי.  יְבָרְכוּם בַּשֵּׁם הַמְפֹרָשׁ (ספרי):
וַֽאֲנִי אֲבָֽרֲכֵֽם - And I will bless them - i.e., the Israelites, thus concurring with the priests. Another explanation: “and I will bless them” refers to the priests.   וַֽאֲנִי אֲבָֽרֲכֵֽם.  לְיִשְׂרָאֵל, וְאַסְכִּים עִם הַכֹּהֲנִים; דָּבָר אַחֵר, וַאֲנִי אֲבָרְכֵם — לַכֹּהֲנִים (חולין מ"ט):