| 1The Lord spoke to Moses saying: |
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אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2Command the children of Israel to banish from the camp all those afflicted with tzara'ath or with a male discharge, and all those unclean through [contact with] the dead. |
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בצַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וִֽישַׁלְּחוּ֙ מִן־הַמַּֽחֲנֶ֔ה כָּל־צָר֖וּעַ וְכָל־זָ֑ב וְכֹ֖ל טָמֵ֥א לָנָֽפֶשׁ: |
| Command the children of Israel This section was said on the day the Mishkan was erected, and eight sections were said on that day, as it is stated in Tractate Gittin , in the chapter entitled: HaNizakin (60a, b). |
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צַו אֶת־בְּנֵי יִשְׂרָאֵל וגו'
פָּרָשָׁה זוֹ נֶאֶמְרָה בַּיּוֹם שֶׁהוּקַם הַמִּשְׁכָּן, וּשְׁמוֹנֶה פָרָשִׁיּוֹת נֶאֶמְרוּ בוֹ בַיּוֹם, כִּדְאִיתָא בְּמַסֶּכֶת גִּטִּין בְּפֶרֶק הַנִּזָּקִין (גיטין דף ס'):
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| to banish from the camp At the time of their encampment, there were three camps: within the hangings [of the courtyard of the Mishkan] was the camp of the Shechinah . The encampment of the Levites surrounding it-as described in the portion of Bamidbar Sinai (1:50)-was the Levite Camp; from there until the edge of the camp of the divisions, on all four sides, was the Israelite camp. Anyone afflicted with tzara’ath was expelled from all [three] of them. One with a discharge was allowed into the Israelite camp, but banned from the [other] two. And one defiled by a dead body was permitted even into the Levite [camp], and is banished only from the [camp] of the Shechinah . Our Sages derived all this from the verses [as appears] in Tractate Pesachim (67a, b). |
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וִֽישַׁלְּחוּ מִן־הַמַּֽחֲנֶה
שָׁלֹשׁ מַחֲנוֹת הָיוּ שָׁם בִּשְׁעַת חֲנִיָּתָן, תּוֹךְ הַקְּלָעִים הִיא מַחֲנֵה שְׁכִינָה, חֲנִיַּת הַלְוִיִּם סָבִיב כְּמוֹ שֶׁמְּפֹרָשׁ בְּפָרָשַׁת בְּמִדְבַּר סִינַי, הִיא מַחֲנֵה לְוִיָּה, וּמִשָּׁם וְעַד סוֹף מַחֲנֵה הַדְּגָלִים לְכָל אַרְבַּע הָרוּחוֹת הִיא מַחֲנֵה יִשְׂרָאֵל; הַצָּרוּעַ נִשְׁתַּלַּח חוּץ לְכֻלָּן, הַזָּב מֻתָּר בְּמַחֲנֵה יִשְׂרָאֵל וּמְשֻׁלָּח מִן הַשְּׁתַיִם, וְטָמֵא לָנֶפֶשׁ מֻתָּר אַף בְּשֶׁל לְוִיָּה, וְאֵינוֹ מְשֻׁלָּח אֶלָּא מִשֶּׁל שְׁכִינָה, וְכָל זֶה דָּרְשׁוּ רַבּוֹתֵינוּ מִן הַמִּקְרָאוֹת בְּמַסֶּ' פְּסָחִים (דף ס"ז):
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| who are unclean through [contact with] the dead Targum [Onkelos renders:] דִמְסָאָב לִטְמֵי נַפְשָׁא דֶאנָשָׁא. I believe that it [the word טְמֵי] is Aramaic for human bones. There are many such examples in Gen. Rabbah (78:1; see 10:3, 28:3), such as:“Hadrian, שְׁחִיק טַמְיָא,” [meaning] may his bones be ground [to dust]. |
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טָמֵא לָנָֽפֶשׁ
"דִּמְסָאָב לִטְמֵי נַפְשָׁא דֶאֱנָשָׁא", אוֹמֵר אֲנִי שֶׁהוּא לְשׁוֹן עַצְמוֹת אָדָם בִּלְשׁוֹן אֲרַמִּי. וְהַרְבֵּה יֵשׁ בּבְּרֵאשִׁית רַבָּה, "אַדְרִיאָנוּס שְׁחִיק טַמְיָא", שְׁחִיק עֲצָמוֹת:
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| 3Both male and female you shall banish; you shall send them outside the camp, and they not defile their camps, in which I dwell among them. |
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גמִזָּכָ֤ר עַד־נְקֵבָה֙ תְּשַׁלֵּ֔חוּ אֶל־מִח֥וּץ לַמַּֽחֲנֶ֖ה תְּשַׁלְּח֑וּם וְלֹ֤א יְטַמְּאוּ֙ אֶת־מַ֣חֲנֵיהֶ֔ם אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֥ן בְּתוֹכָֽם: |
| 4The children of Israel did so: they sent them outside the camp; as the Lord had spoken to Moses, so did the children of Israel do. |
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דוַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיְשַׁלְּח֣וּ אוֹתָ֔ם אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה כַּֽאֲשֶׁ֨ר דִּבֶּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל: |
| 5The Lord then spoke to Moses saying: |
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הוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 6Tell the children of Israel: When a man or woman commits any of the sins against man to act treacherously against God, and that person is [found] guilty, |
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ודַּבֵּר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַֽעֲשׂוּ֙ מִכָּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּֽיהוָֹ֑ה וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא: |
| to act treacherously against God [Scripture] repeats the section [dealing with] a thief who swears falsely, which is stated in parshath Vayikra : “… and acts treacherously against God by falsely denying to his fellow…” (Lev. 5:21). It is repeated here because two new matters are introduced. The first is that it is written: “they shall confess,” which teaches us that he [the thief] is not required to pay a fifth and [bring] a guilt [offering] when incriminated by two witnesses, until he admits to the deed himself, and the second [matter] is that what is stolen from a proselyte must be given to the kohanim. - [Sifrei Naso 1:13] |
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לִמְעֹל מַעַל בה'
הֲרֵי חָזַר וְכָתַב כָּאן פָּרָשַׁת גּוֹזֵל וְנִשְׁבָּע עַל שֶׁקֶר, הִיא הָאֲמוּרָה בְפָרָשַׁת וַיִּקְרָא "וּמָעֲלָה מַעַל בַּה' וְכִחֵשׁ בַּעֲמִיתוֹ וְגוֹ'", וְנִשְׁנֵית כָּאן בִּשְׁבִיל שְׁנֵי דְבָרִים שֶׁנִּתְחַדְּשׁוּ בָהּ, הָאֶחָד שֶׁכָּתַב "וְהִתְוַדּוּ", לִמֵּד שֶׁאֵינוֹ חַיָּב חֹמֶשׁ וְאָשָׁם עַל פִּי עֵדִים עַד שֶׁיּוֹדֶה בַדָּבָר, וְהַשֵּׁנִי עַל גֶּזֶל הַגֵּר שֶׁהוּא נָתוּן לַכֹּהֲנִים (עי' ספרי):
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| 7they shall confess the sin they committed, and make restitution for the principal amount of his guilt, add its fifth to it, and give it to the one against whom he was guilty. |
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זוְהִתְוַדּ֗וּ אֶת־חַטָּאתָם֘ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמוֹ֙ בְּרֹאשׁ֔וֹ וַֽחֲמִֽישִׁת֖וֹ יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַֽאֲשֶׁ֖ר אָשַׁ֥ם לֽוֹ: |
| for the principal amount of his guilt This is the principal amount on which he has sworn [falsely]. — [B.K. 110a] |
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אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ
הוּא הַקֶּרֶן שֶׁנִּשְׁבָּע עָלָיו (ב"ק ק"י):
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| to the one against whom he was guilty The one to whom he is liable. — [Keth. 19a] [I.e., if the payee owes this amount to a third party, the thief must pay the third party.] |
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לַֽאֲשֶׁר אָשַׁם לֽוֹ
לְמִי שֶׁנִּתְחַיֵּב לוֹ (כתובות י"ט):
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| 8But if the man has no kinsman to whom to make restitution, the debt which is restored to the Lord, [is to be given] to the kohen. [This is] besides the atonement ram through which expiation is made for him. |
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חוְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָֽאָשָׁם֙ אֵלָ֔יו הָֽאָשָׁ֛ם הַמּוּשָׁ֥ב לַֽיהוָֹ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ עָלָֽיו: |
| But if the man has no kinsman For the claimant who made him swear has died, and has left no heirs. |
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וְאִם־אֵין לָאִישׁ גֹּאֵל
שֶׁמֵּת הַתּוֹבֵעַ שֶׁהִשְׁבִּיעוֹ וְאֵין לוֹ יוֹרְשִׁים:
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| to whom to make restitution when this one decided to confess his sin. Our Sages say: Is there any man in Israel who has no kinsman-either a son, a daughter, a brother, or some other relative from his father’s family-all the way back to our father Jacob? Rather, this is [referring to] a proselyte who died, leaving no heirs. — [Sifrei Naso 1:23, B.K. 109a, Sanh. 68b] [since a proselyte is judged as a newborn, without relationship to those born prior to his conversion.] |
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לְהָשִׁיב הָֽאָשָׁם אֵלָיו
כְּשֶׁנִּמְלַךְ זֶה לְהִתְוַדּוֹת עַל עֲוֹנוֹ; וְאָמְרוּ רַבּוֹתֵינוּ וְכִי יֵשׁ לְךָ אָדָם בְּיִשְׂרָאֵל שֶׁאֵין לוֹ גּוֹאֲלִים, אוֹ בֵן, אוֹ אָח, אוֹ שְׁאֵר בָּשָׂר הַקָּרוֹב מִמִּשְׁפַּחַת אָבִיו לְמַעְלָה עַד יַעֲקֹב? אֶלָּא זֶה הַגֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁים (סנהדרין ס"ח):
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| the debt which is restored Heb. הָאָשָׁם הַמּוּשָׁב. The [“debt” (הָאָשָׁם) refers to the] principal and [“which is restored” (הַמּוּשָׁב) refers to] the fifth. — [B.K. 110a] |
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הָֽאָשָׁם הַמּוּשָׁב
זֶה הַקֶּרֶן וְהַחֹמֶשׁ (בבא קמא ק"י):
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| to the Lord,[is to be given] to the kohen God assumes ownership and gives it over to the kohen [on duty] in that watch. — [B.K. 109b] |
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לה' לַכֹּהֵן
קְנָאוֹ הַשֵּׁם וּנְתָנוֹ לַכֹּהֵן שֶׁבְּאוֹתוֹ מִשְׁמָר (ספרי):
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| besides the atonement ram mentioned in [parshath] Vayikra (Lev. 5:25), which he is required to bring. |
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מִלְּבַד אֵיל הַכִּפֻּרִים
הָאָמוּר בְּוַיִּקְרָא שֶׁהוּא צָרִיךְ לְהָבִיא:
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| 9Every offering of all the children of Israel's holy things which is brought to the kohen, shall be his. |
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טוְכָל־תְּרוּמָ֞ה לְכָל־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל אֲשֶׁר־יַקְרִ֥יבוּ לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה: |
| Every offering Heb. תְּרוּמָה. Rabbi Ishmael said: Is the terumah brought to the kohen ? Does he not go around the granaries seeking it? So what does the clause “brought to the kohen” mean? These are the first fruits, of which it is stated, “you shall bring to the House of the Lord, your God” (Exod. 23:19), but I do not know what to do with them. Therefore, Scripture states: “to the kohen , [it] shall be his.” Scripture teaches us regarding the first fruits, that they are to be given to the kohen . — [Sifrei Naso 1:30]. |
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וְכָל־תְּרוּמָה וגו'
אָמַר רַ' יִשְׁמָעֵאל וְכִי תְרוּמָה מַקְרִיבִין לַכֹּהֵן? וַהֲלֹא הוּא הַמְחַזֵּר אַחֲרֶיהָ לְבֵית הַגְּרָנוֹת, וּמַה תַּלְמוּד לוֹמָר אֲשֶׁר יַקְרִיבוּ לַכֹּהֵן? אֵלּוּ הַבִּכּוּרִים, שֶׁנֶּאֱמַר בָּהֶם (שמות כ"ג), "תָּבִיא בֵּית ה' אֱלֹהֶיךָ", וְאֵינִי יוֹדֵעַ מַה יֵּעָשֶׂה בָהֶם, תַּלְמוּד לוֹמָר "לַכֹּהֵן לוֹ יִהְיֶה", בָּא הַכָּתוּב וְלִמֵּד עַל הַבִּכּוּרִים שֶׁיִּהְיוּ נִתָּנִין לַכֹּהֵן (ספרי):
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| 10Everyone's holy things shall belong to him; whatever a man gives to the kohen shall be his. |
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יוְאִ֥ישׁ אֶת־קֳדָשָׁ֖יו ל֣וֹ יִֽהְי֑וּ אִ֛ישׁ אֲשֶׁר־יִתֵּ֥ן לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה: |
| A man’s holy things belong to him Since the kohen’s and the Levite’s gifts are [explicitly] stated, one might think that they can come and appropriate them forcefully. Therefore, Scripture states: “Everyone’s holy things belong to him,” which informs us that their benefit [to give them to whichever kohen it pleases him] belongs to the owner. They [the Sages] deduced many other expository explanations from it [this clause] in the Sifrei (Naso 1:31-34). An Aggadic interpretation: “Everyone’s holy things belong to him” [means,] if one withholds his tithes and does not give them [to the kohen or Levite], those tithes shall be his, for eventually his field will produce only a tenth of its usual yield. — [See Midrash Tanchuma, R’eh 10] |
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וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִֽהְיוּ
לְפִי שֶׁנֶּאֶמְרוּ מַתְּנוֹת כְּהֻנָּה וּלְוִיָּה, יָכוֹל יָבוֹאוּ וְיִטְּלוּם בִּזְרוֹעַ, תַּלְמוּד לוֹמָר "וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ", מַגִּיד שֶׁטּוֹבַת הֲנָאָתָן לַבְּעָלִים, וְעוֹד מִדְרָשִׁים הַרְבֵּה דָרְשׁוּ בוֹ בְּסִפְרֵי; וּמִדְרַשׁ אַגָּדָה וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ, מִי שֶׁמְּעַכֵּב מַעַשְׂרוֹתָיו וְאֵינוֹ נוֹתְנָן, לוֹ יִהְיוּ הַמַּעַשְׂרוֹת — סוֹף שֶׁאֵין שָׂדֵהוּ עוֹשֶׂה אֶלָּא אֶחָד מֵעֲשָׂרָה שֶׁהָיְתָה לְמוּדָה לַעֲשׂוֹת (תנחומא ראה):
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| whatever a man gives to the kohen The gifts to which he is entitled. |
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אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן
מַתָּנוֹת הָרְאוּיוֹת לוֹ:
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| shall be his [He shall have] much wealth. — [Ber. 63a] |
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לוֹ יִֽהְיֶֽה
מָמוֹן הַרְבֵּה (ברכות סג.):
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