Bamidbar (Numbers) Chapter 5

11The Lord spoke to Moses, saying:   יאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
12Speak to the children of Israel and say to them: Should any man's wife go astray and deal treacherously with him,   יבדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֥ישׁ אִישׁ֙ כִּֽי־תִשְׂטֶ֣ה אִשְׁתּ֔וֹ וּמָֽעֲלָ֥ה ב֖וֹ מָֽעַל:
Should any man’s wife go astray What is written above [i.e., before] this subject? “Everyone’s holy things belong to him.” If you withhold the gifts of the kohanim, then-by your life!-you will have to come to him to bring him an unfaithful wife. - [Ber. 63a]   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:
any man Heb. אִישׁ אִישׁ, lit. a man, a man. [The double expression] teaches that she has been doubly unfaithful-against [the Lord, who is known as] the Man (אִישׁ) of War on high (Exod. 15:3), and against her husband (אִישָׁהּ), lit.,“her man”] below [in this world].   אִישׁ אִישׁ  לְלַמֶּדְךָ שֶׁמּוֹעֶלֶת בִּשְׁתַּיִם – בְּאִישׁ מִלְחָמָה שֶׁלְּמַעְלָה, וְאִישָׁהּ מִלְּמַטָּה:
Should any man’s wife go astray Heb. תִשְׂטֶה. Our Sages teach (Tanchuma Naso 5): Adulterers do not commit adultery unless a spirit of folly (שְׁטוּת) enters them, as it is written [here],“should go astray” [תִשְׂטֶה, can also mean to become a שׁוֹטֶה, i.e., to become “foolish”], and it is written, “One who commits adultery with a woman is devoid of sense” (Prov. 6:32) (Tanchuma Naso 5). The simple meaning of the verse is: “Should [any man’s wife] goes astray.” She deviates from modest ways, thus arousing his suspicion, as in [the verse],“turn away שְׂטֵה from it and pass” (Prov. 4:15), [and]“Let your heart not veer off יֵשְׂטְ into her ways” (Prov. 7:25).   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'):
and deal treacherously with him What is her treachery? And a man lay with her carnally.   וּמָֽעֲלָה בוֹ מָֽעַל  וּמַהוּ הַמַּעַל? ושכב איש אתה:
13and a man lie with her carnally, but it was hidden from her husband's eyes, but she was secluded [with the suspected adulterer] 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:
A man lie with her This excludes a minor and a non-human [such as an animal]. — [Sotah 26b]   וְשָׁכַב אִישׁ  פְּרָט לְקָטָן וּמִי שֶׁאֵינוֹ אִישׁ (ספרי):
with her carnally Her intercourse disqualifies her, but her sister’s intercourse [with the husband] does not disqualify her [to her husband] (Yevamoth 95a), as in the account of two sisters who resembled each other. - [Tanchuma Naso 6] [See Levush, Nachalath Ya’akov]   אֹתָהּ שִׁכְבַת־זֶרַע  שְׁכִיבָתָהּ פּוֹסֶלֶת אוֹתָהּ, וְאֵין שְׁכִיבַת אֲחוֹתָהּ פּוֹסֶלֶת אוֹתָהּ (כְּמַעֲשֶׂה בִשְׁתֵּי אֲחָיוֹת שֶׁהָיוּ דּוֹמוֹת זוֹ לָזוֹ):
but it was hidden from her husband’s eyes This excludes a blind man (Sotah 27a, Sifrei Naso 1:40, Tanchuma 7). It follows that, if he saw [the adulterous act] and ignored it, the water [prescribed further in the section] will not test her. — [Sifrei Naso 1:40]   וְנֶעְלַם מֵֽעֵינֵי אִישָׁהּ  פְּרָט לְסוּמָא, הָא אִם הָיָה רוֹאֶה וּמְעַמְעֵם אֵין הַמַּיִם בּוֹדְקִין אוֹתָהּ (ספרי):
but she was secluded the amount [of time] it takes for one who is secluded [with a man] to be defiled by intercourse. - [Sifrei Naso 1:41, Sotah 2b, 4a]   וְנִסְתְּרָה  שִׁעוּר שֶׁתֵּרָאֶה לְטֻמְאַת בִּיאָה:
and there is no witness against her But if there is even one witness against her who claims that she has been defiled, she does not drink [the water]. — [Sifrei Naso 1:41, Sotah 2b]   וְעֵד אֵין בָּהּ  הָא אִם יֵשׁ בָּהּ אֲפִלּוּ עֵד אֶחָד שֶׁאָמַר נִטְמֵאת לֹא הָיְתָה שׁוֹתָה (סוטה ד'):
and there is no witness against her to the defilement, but there were witnesses to the seclusion. — [Sotah 2b]   וְעֵד אֵין בָּהּ  בְּטֻמְאָה, אֲבָל יֵשׁ עֵדִים לִסְתִירָה (שם ב'):
seized Heb. נִתְפָּשָׂה, raped, as in“seized her (וּתְפָשָׂהּ) and lay with her” (Deut. 22:28). - [Sifrei Naso 1:42]   נִתְפָּֽשָׂה  נֶאֶנְסָה, כְּמוֹ "וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ" (דברים כ"ב):
14But a spirit of jealousy had come upon him and he became jealous of his wife, and she was defiled, or, a spirit of jealousy had come upon him and he was jealous of 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:
had come upon him before the seclusion. - [Sotah 3a]   וְעָבַר עָלָיו  קֹדֶם לַסְּתִירָה:
a spirit of jealousy… and he became jealous Our Sages explain (Sotah 3a) as an expression of warning: he warned her, “Do not seclude yourself with such-and-such a man.” - [Sotah 5b]   רֽוּחַ־קִנְאָה וקנה  פֵּרְשׁוּ רַבּוֹתֵינוּ לְשׁוֹן הַתְרָאָה, שֶׁמַּתְרֶה בָהּ, אַל תִּסָּתְרִי עִם אִישׁ פְּלוֹנִי:
and she was defiled, or, a spirit… had come on him That is to say, he warned her, but she disregarded 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:
15Then the man shall bring his wife to the kohen and bring her offering for her, one tenth of an ephah of barley flour. He shall neither pour oil over it nor put frankincense on it, for it is a meal offering of jealousies, a meal 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:
flour [Ordinary flour,] that it should not be of fine flour. - [Sifrei Naso 1:48]   קֶמַח  שֶׁלֹּא יְהֵא מִסֹּלֶת:
barley But not wheat; [since] she acted like an animal, her offering is [composed of] animal feed. - [Sotah 15b, Sifrei Naso 1:48]   שְׂעֹרִים  וְלֹא חִטִּים, הִיא עָשְׂתָה מַעֲשֵׂה בְהֵמָה וְקָרְבָּנָהּ מַאֲכַל בְּהֵמָה (סוטה י"ד):
He shall not pour oil over it so that her offering should not be beautiful (Sotah 15a), for oil is called “light”-but she acted in darkness. - [Tanchuma Naso 3]   לֹֽא־יִצֹק עָלָיו שֶׁמֶן  שֶׁלֹּא יְהֵא קָרְבָּנָהּ מְהֻדָּר, שֶׁהַשֶּׁמֶן קָרוּי אוֹר, וְהִיא עָשְׂתָה בַחֹשֶׁךְ:
nor put frankincense on it For the matriarchs are [symbolically] known as frankincense, as it says,“to the hill of frankincense” (Songs, 4:6), yet she [the accused woman] deviated from their ways. - [Tanchuma Naso 3]   וְלֹֽא־יִתֵּן עָלָיו לְבֹנָה  שֶׁהָאִמָּהוֹת נִקְרְאוּ לְבוֹנָה, שֶׁנֶּאֱמַר "וְאֶל גִּבְעַת הַלְּבוֹנָה" (שה"ש ד'), וְהִיא פֵרְשָׁה מִדַּרְכֵיהֶן:
for it is a meal offering of jealousies Heb. כִּי מִנְחַת קְנָאֹת הוּא [The word הוּא, it is, means] this flour; [the word for flour,] קֶמַח, is masculine in gender.   כִּֽי־מִנְחַת קְנָאֹת הוּא  הַקֶּמַח הַזֶּה, קֶמַח לָשׁוֹן זָכָר:
a meal offering of jealousies It arouses against her two jealousies [i.e., expressions of wrath]: the wrath of the Omnipresent and the wrath of her husband. - [Sifrei Naso 1:50]   מִנְחַת קְנָאֹת  מְעוֹרֶרֶת עָלֶיהָ שְׁתֵּי קְנָאוֹת, קִנְאַת הַמָּקוֹם וְקִנְאַת הַבַּעַל (ספרי):
16The kohen shall bring her forth and present her before the Lord.   טזוְהִקְרִ֥יב אֹתָ֖הּ הַכֹּהֵ֑ן וְהֶֽעֱמִדָ֖הּ לִפְנֵ֥י יְהוָֹֽה:
17The kohen shall take holy water in an earthen vessel, and some earth from the Mishkan floor, the kohen shall take and put it into the water.   יזוְלָקַ֧ח הַכֹּהֵ֛ן מַ֥יִם קְדשִׁ֖ים בִּכְלִי־חָ֑רֶשׂ וּמִן־הֶֽעָפָ֗ר אֲשֶׁ֤ר יִֽהְיֶה֙ בְּקַרְקַ֣ע הַמִּשְׁכָּ֔ן יִקַּ֥ח הַכֹּהֵ֖ן וְנָתַ֥ן אֶל־הַמָּֽיִם:
holy water which had been sanctified in the washstand. Because the washstand was made from the copper of the “mirrors of the women who had gathered” (Exod. 38:8) [at the entrance to the Tent of Meeting; see Rashi on that verse], whereas this one had abandoned their ways. They had intercourse with their husbands in Egypt “beneath the apple tree” (Song 8:5), whereas this one, who had corrupted herself with another [man]-let her be examined through it [the washstand]. - [Midrash Aggadah]   מַיִם קְדשִׁים  שֶׁקָּדְשׁוּ בַכִּיּוֹר, לְפִי שֶׁנַּעֲשָׂה מִנְּחֹשֶׁת מַרְאוֹת הַצּוֹבְאוֹת, וְזוֹ פֵרְשָׁה מִדַּרְכֵיהֶן, שֶׁהָיוּ נִבְעָלוֹת לְבַעְלֵיהֶן בְּמִצְרַיִם תַּחַת הַתַּפּוּחַ וְזוֹ קִלְקְלָה לְאַחֵר, תִּבָּדֵק בּוֹ:
in an earthen vessel She gave the adulterer to drink choice wine in valuable goblets; therefore, let her drink bitter water in a worthless clay vessel. — [Sotah 9a]   בִּכְלִי־חָרֶשׂ  הִיא הִשְׁקָת אֶת הַנּוֹאֵף יַיִן מְשֻׁבָּח בְּכוֹסוֹת מְשֻׁבָּחִים, לְפִיכָךְ תִּשְׁתֶּה מַיִם הַמָּרִים בִּמְקִדָּה בְזוּיָה שֶׁל חֶרֶס (סוטה ט'):
18Then the kohen shall stand the woman up before the Lord and expose the [hair on the] head of the woman; he shall place into her hands the remembrance meal offering, which is a meal offering of jealousies, while the bitter curse bearing waters are in the kohen'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:
Then the kohen shall set, etc. Has it not already been said, “and present her before the Lord” (verse 16) ? However, they would move her around from place to place to tire her out so that she should become agitated and confess. — [Sotah 8a]   וְהֶֽעֱמִיד הַכֹּהֵן וגו'  וַהֲלֹא כְבָר נֶאֱמַר "וְהֶעֱמִדָהּ לִפְנֵי ה'"? אֶלָּא מַסִּיעִין הָיוּ אוֹתָהּ מִמָּקוֹם לְמָקוֹם כְּדֵי לְיַגְּעָהּ וְתִטָּרֵף דַּעְתָּהּ וְתוֹדֶה (סוטה ח'):
and expose He unravels the plaits of her hair to humiliate her. From here [we derive] that a bared head is considered a disgrace for the daughters of Israel. — [Keth. 72a]   וּפָרַע  סוֹתֵר אֶת קְלִיעַת שְׂעָרָהּ, כְּדֵי לְבַזּוֹתָהּ, מִכָּאן לִבְנוֹת יִשְׂרָאֵל שֶׁגִּלּוּי הָרֹאשׁ גְּנַאי לָהֶן (כתובות ע"ב):
before the Lord At the Nicanor Gate, the eastern gate of the [Temple] courtyard (Sotah 7a) the route by which everyone enters.   לִפְנֵי ה'  בְּשַׁעַר נִקָּנוֹר, הוּא שַׁעַר הָעֲזָרָה הַמִּזְרָחִי, דֶּרֶךְ כָּל הַנִּכְנָסִים (סוטה ז'):
he shall place into her hands In order to weary her, [in the hope] that she will become agitated and confess, and the Explicit Name will not be erased in the water. - [Sotah 14a]   וְנָתַן עַל־כַּפֶּיהָ  לְיַגְּעָהּ, אוּלַי תִּטָּרֵף דַּעְתָּהּ וְתוֹדֶה, וְלֹא יִמָּחֶה שֵׁם הַמְיֻחָד עַל הַמָּיִם (שם י"ד):
the bitter [They were called bitter] because of their effects, for they will prove bitter for her. — [Sifrei Naso 1:47]   הַמָּרִים  עַל שֵׁם סוֹפָן, שֶׁהֵם מָרִים לָהּ (שם כ'):
curse-bearing [I.e.,] which eliminates her from the world; it is an expression like [the phrase]“a pricking (מַמְאִיר) briar” (Ezek. 28:24). But it is impossible to render it as“accursed water,” because it was holy, and Scripture does not write אִרוּרִים, but מְאָרְרִים, [meaning]“which cause others to be cursed.” Onkelos too does not translate it as לִיטַיָא,“cursed,” but מְלַטְטַיָּא, “that cause a curse,” [i.e.,] which reveal a curse on the body of this [woman].   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 kohen shall 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 [to another] in place of your husband, then [you will] be absolved through these bitter waters which cause the curse.   יטוְהִשְׁבִּ֨יעַ אֹתָ֜הּ הַכֹּהֵ֗ן וְאָמַ֤ר אֶל־הָֽאִשָּׁה֙ אִם־לֹ֨א שָׁכַ֥ב אִישׁ֙ אֹתָ֔ךְ וְאִם־לֹ֥א שָׂטִ֛ית טֻמְאָ֖ה תַּ֣חַת אִישֵׁ֑ךְ הִנָּקִ֕י מִמֵּ֛י הַמָּרִ֥ים הַֽמְאָֽרְרִ֖ים הָאֵֽלֶּה:
Place her under oath What is the oath?"If no man has lain with you… [you will] be absolved (הִנָּקִי), but if he has lain [with you], may you suffocate (חֲנָקִי) ! From the negative, you imply the affirmative, but we are duty-bound to commence capital cases by presuming innocence. [Therefore, we do not commence with the affirmative, but only imply it from the negative.] - [Kid. 62a]   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 [to another] 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:
But if you have gone astray כִּי שָׂטִית. [The word] כִּי is used in the sense of “if.”   וְאַתְּ כִּי שָׂטִית  כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אִם:
21The kohen shall now adjure the woman with the oath of the curse, and the kohen shall say to the woman, "May the Lord make you for a curse and an oath among your people, when the Lord 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:
with the oath of the curse The oath which contains a curse.   בִּשְׁבֻעַת הָֽאָלָה  שְׁבוּעָה שֶׁל קְלָלָה:
May the Lord make you for a curse, etc. so that everyone shall use your name in cursing [such as], “May it befall you as it befell so-and-so.”   יִתֵּן ה' אוֹתָךְ לְאָלָה  שֶׁיִּהְיוּ הַכֹּל מְקַלְלִין בִּיךְ — "יְבוֹאֵךְ כְּדֶרֶךְ שֶׁבָּא לִפְלוֹנִית":
and an oath so that everyone will swear by you [such as], “If [I am] not [speaking the truth], may it happen to me as it happened to so-and-so.” Similarly, it says, “And you shall leave your name for an oath for My elect” (Isa. 65:15). [It is customary for] the righteous [to] swear by the calamities that befall the wicked. The same applies to blessings [as it says]: “shall be blessed with you” (Gen. 12:3);“With you, Israel will bless, saying” (Gen. 48:20). - [Sifrei Naso 1:73]   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):
your thigh In the curse, the thigh precedes the belly, because she began the sin with it [the thigh]. — [Sotah 8b]   אֶת־יְרֵכֵךְ  בִּקְלָלָה הִקְדִּים יָרֵךְ לַבֶּטֶן, לְפִי שֶׁבָּהּ הִתְחִילָה בַעֲבֵרָה תְּחִלָּה (סוטה ח'):
swell Heb. צָבָה. As Targum [Onkelos] renders: נְפִיחָא, swollen.   צָבָֽה  כְּתַרְגּוּמוֹ, נְפוּחָה:
22For these curse bearing waters shall enter your innards, causing the belly to swell and the thigh to rupture," and the woman shall say, "Amen, amen."   כבוּבָ֠אוּ הַמַּ֨יִם הַֽמְאָֽרְרִ֤ים הָאֵ֨לֶּה֙ בְּמֵעַ֔יִךְ לַצְבּ֥וֹת בֶּ֖טֶן וְלַנְפִּ֣ל יָרֵ֑ךְ וְאָֽמְרָ֥ה הָֽאִשָּׁ֖ה אָמֵ֥ן | אָמֵֽן:
causing the belly to swell Heb. לַצְבּוֹת בֶּטֶן, like לְהַצְבּוֹת בֶּטֶן, “to cause the belly to swell.” This is the function of the pathach with which the “lamed” is vocalized; similarly, “to lead them (לַנְחֹתָם) on the way” (Exod. 13:21) and“to show you (לַרְאֹתְכֶם) the way in which to go” (Deut. 1:33). Similarly, [Scripture says in this verse] לַנְפִּל יָרֵךְ [which is equivalent to]: לְהַנְפִּל יָרֵךְ, “to cause the thigh to rupture,” for the water distends the belly and ruptures the thigh.   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:
causing the belly to swell and the thigh to rupture [This refers to] the belly and thigh of the adulterer, or perhaps only those of the adulteress? [However,] when Scripture says “causes your thigh to rupture and your belly to swell” (verse 21), those of the adulteress are stated [thus here it must refer to the adulterer]. — [Sotah 28a and Sifrei Naso 1:65]   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):
Amen, amen An acceptance of the oath: “amen” for the curse, “ amen” for the oath, “amen” whether from this man [whom her husband suspects], “amen” whether from another man, “amen” that I did not go astray while betrothed or married, while awaiting levirate marriage from my brother-in-law or after having married him. — [Sifrei Naso 1:66, Sotah 18a, b].   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 kohen shall write these curses on a scroll and erase it in the bitter water.   כגוְ֠כָתַ֠ב אֶת־הָֽאָלֹ֥ת הָאֵ֛לֶּה הַכֹּהֵ֖ן בַּסֵּ֑פֶר וּמָחָ֖ה אֶל־מֵ֥י הַמָּרִֽים:
24He shall then give the bitter, curse bearing waters to the woman to drink, and the curse bearing waters shall enter her to become bitter.   כדוְהִשְׁקָה֙ אֶת־הָ֣אִשָּׁ֔ה אֶת־מֵ֥י הַמָּרִ֖ים הַֽמְאָֽרְרִ֑ים וּבָ֥אוּ בָ֛הּ הַמַּ֥יִם הַֽמְאָֽרְרִ֖ים לְמָרִֽים:
He shall then give… the woman to drink This is not the sequence in which it was done, for first he [the kohen] would offer up her meal-offering. But Scripture informs you that when he makes her drink, it [the water] becomes bitter within her. Since it mentions [only] “belly” and “thigh,” how do I know that the rest of the body [is also affected]? [Because] Scripture states, “shall enter her”- [that is,] into all of her [body]. If so, why does Scripture [explicitly] mention “belly” and“thigh”? Since the transgression began through them, therefore the punishment begins with them. - [Sotah 19a, b, according to Rabbi Simeon]   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):
to become bitter They will be harmful and bitter for her.   לְמָרִֽים  לִהְיוֹת לָהּ רָעִים וּמָרִים:
25The kohen shall take the meal offering of jealousies from the woman's hand, wave the meal offering before the Lord, and bring it to the altar.   כהוְלָקַ֤ח הַכֹּהֵן֙ מִיַּ֣ד הָֽאִשָּׁ֔ה אֵ֖ת מִנְחַ֣ת הַקְּנָאֹ֑ת וְהֵנִ֤יף אֶת־הַמִּנְחָה֙ לִפְנֵ֣י יְהוָֹ֔ה וְהִקְרִ֥יב אֹתָ֖הּ אֶל־הַמִּזְבֵּֽחַ:
wave He moves it to and fro, up and down (Sifrei Naso 1:71). She, too, waves with him, for her hand is above the kohen’s hand. — [Sotah 19a]   וְהֵנִיף  מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד, וְאַף הִיא מְנִיפָה עִמּוֹ, שֶׁיָּדָהּ לְמַעְלָה מִיָּדוֹ שֶׁל כֹּהֵן:
and bring it This refers to placing it at the south-west corner of the altar, before קְמִיצָה, “scooping up a handful,” as is the case with other meal-offerings. - [Sotah 14b]   וְהִקְרִיב אֹתָהּ  זוֹ הִיא הַגָּשָׁתָהּ בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית שֶׁל מִזְבֵּחַ קֹדֶם קְמִיצָה, כִּשְׁאָר מְנָחוֹת (סוטה י"ד):
26The kohen shall scoop out from the meal offering its reminder and burn it upon the altar, and then he shall give the woman the water to drink.   כווְקָמַ֨ץ הַכֹּהֵ֤ן מִן־הַמִּנְחָה֙ אֶת־אַזְכָּ֣רָתָ֔הּ וְהִקְטִ֖יר הַמִּזְבֵּ֑חָה וְאַחַ֛ר יַשְׁקֶ֥ה אֶת־הָֽאִשָּׁ֖ה אֶת־הַמָּֽיִם:
its reminder This is the handful, for through bringing it up in smoke, the meal-offering comes to the Most High as a memorial. — [Sifrei 1:72]   אַזְכָּרָתָהּ  הוּא הַקֹּמֶץ, שֶׁעַל יְדֵי הַקְטָרָתוֹ הַמִּנְחָה בָאָה לְזִכָּרוֹן לְגָבוֹהַּ (ספרי):
27He shall make her drink the water, and it shall be that, if she had been defiled and was unfaithful to her husband, the curse bearing waters shall 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:
He shall make her drink the water [The repetition of this statement is meant] to include that if she says, “I refuse to drink” after the scroll [in which God’s name is written] has been erased [by the water], they pour it into her, making her drink it against her will, unless [she admits and] says, “I have been defiled.” - [Sotah 19b]   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'):
her belly will swell Although in reference to the curse, the thigh is mentioned first, the water tests [the body] only in the order it enters it [which is first the belly and then the thigh]. - [Sotah 9b]   וְצָֽבְתָה בִטְנָהּ וגו'  אַף עַל פִּי שֶׁבַּקְּלָלָה הִזְכִּיר יָרֵךְ תְּחִלָּה, הַמַּיִם אֵין בּוֹדְקִין אֶלָּא כְּדֶרֶךְ כְּנִיסָתָן בָּהּ (שם ט'):
The woman will be a curse As I explained (verse 21), everyone will curse by her [name]. — [Sifrei Naso 1:73]   וְהָֽיְתָה הָֽאִשָּׁה לְאָלָה  כְּמוֹ שֶׁפֵּרַשְׁתִּי, שֶׁיְּהֵא הַכֹּל אָלִין בָּהּ:
among her people There is a difference between a person who is disgraced in a place where he is known and a person who is disgraced in a place where he is unknown. — [Sifrei Naso 1:64]   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 clean, she shall be exempted and bear seed.   כחוְאִם־לֹ֤א נִטְמְאָה֙ הָֽאִשָּׁ֔ה וּטְהֹרָ֖ה הִ֑וא וְנִקְּתָ֖ה וְנִזְרֳעָ֥ה זָֽרַע:
But if the woman had not become defiled During this seclusion,   וְאִם־לֹא נטמא הָֽאִשָּׁה  בִּסְתִירָה זוֹ:
and she is clean regarding any other place,   וּטְהֹרָה הִוא  מִמָּקוֹם אַחֵר:
she shall be exempted from [the dire effects of] the curse-bearing water, and moreover, she “shall bear seed.” If she used to have painful births, she will now have easy births; if she used to give birth to dark-skinned babies, she will now give birth to fair ones. — [Sotah 26a]   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 jealousies when a woman goes astray to someone other than her husband and is defiled,   כטזֹ֥את תּוֹרַ֖ת הַקְּנָאֹ֑ת אֲשֶׁ֨ר תִּשְׂטֶ֥ה אִשָּׁ֛ה תַּ֥חַת אִישָׁ֖הּ וְנִטְמָֽאָה:
30or if a spirit of jealousy comes over a man, and he is jealous of his wife, and he presents the woman before the Lord, and the kohen shall do to her all of this law,   לא֣וֹ אִ֗ישׁ אֲשֶׁ֨ר תַּֽעֲבֹ֥ר עָלָ֛יו ר֥וּחַ קִנְאָ֖ה וְקִנֵּ֣א אֶת־אִשְׁתּ֑וֹ וְהֶֽעֱמִ֤יד אֶת־הָֽאִשָּׁה֙ לִפְנֵ֣י יְהוָֹ֔ה וְעָ֤שָׂה לָהּ֙ הַכֹּהֵ֔ן אֵ֥ת כָּל־הַתּוֹרָ֖ה הַזֹּֽאת:
Or if a man [The meaning here is] as in [the phrase]: “Or if it be known” (Exod. 21:36), that is to say, if he was a jealous man, then on account of this “he will present the woman [before the Lord].”   אוֹ אִישׁ  כְּמוֹ "אוֹ נוֹדַע" (שמות כ"א), כְּלוֹמַר אִם אִישׁ קַנַּאי הוּא, לְכָךְ והעמיד את האשה.
31the man shall be absolved of iniquity, and the woman shall bear her iniquity.   לאוְנִקָּ֥ה הָאִ֖ישׁ מֵֽעָוֹ֑ן וְהָֽאִשָּׁ֣ה הַהִ֔וא תִּשָּׂ֖א אֶת־עֲו‍ֹנָֽהּ:
The man shall be absolved of iniquity If the water tested her, he should not become distressed and say, “I am responsible for her death.” [Rather,] he is exempt of any punishment (Midrash Aggadah, Num. Rabbah 9:43). Another interpretation: Once he has made her drink, she becomes permitted to him, and he is free of any sin, for a woman under suspicion is forbidden to her husband. - [Num. Rabbah 9:43]   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

1The Lord spoke to Moses saying:   אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2Speak to the children of Israel, and you shall say to them: A man or woman who sets himself apart by making a nazirite vow to abstain for the sake of the Lord.   בדַּבֵּר֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל וְאָֽמַרְתָּ֖ אֲלֵהֶ֑ם אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַפְלִא֙ לִנְדֹּר֙ נֶ֣דֶר נָזִ֔יר לְהַזִּ֖יר לַֽיהוָֹֽה:
who sets himself apart Heb. כִּי יַפְלִא, sets himself apart. Why is the section dealing with the nazirite juxtaposed to the section of the adulterous woman? To tell us that whoever sees an adulteress in her disgrace should vow to abstain from wine, for it leads to adultery. — [Sotah 2a]   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'):
a nazirite vow Heb. נָזִיר [The term] נְזִירָה everywhere [in Scripture] means only separation; here too [the nazirite] separates himself from wine. - [Sifrei Naso 1:87]   נֶדֶר נָזִיר  אֵין נְזִירָה בְכָל מָקוֹם אֶלָּא פְּרִישָׁה, אַף כָּאן שֶׁפֵּרֵשׁ מִן הַיַּיִן:
to abstain for the sake of the Lord To separate himself from wine for the sake of Heaven. — [Ned. 9b, Sifrei Naso 1:84]   לְהַזִּיר לה'  לְהַבְדִּיל עַצְמוֹ מִן הַיַּיִן לְשֵׁם שָׁמַיִם:
3He shall abstain from new wine and aged wine; he shall not drink [even] vinegar made from new wine or aged wine, nor shall he drink anything in which grapes have been steeped, and he shall 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:
from new wine and aged wine Heb. מִיַיִּן וְשֵׁכָר. As Targum [Onkelos] renders:“From new wine and aged wine,” for when wine has been aged, it intoxicates מְשַׁכֵּר.   מִיַּיִן וְשֵׁכָר  כְּתַרְגּוּמוֹ "מֵחֲמַר חֲדַת וְעַתִּיק", שֶׁהַיַּיִן מְשַׁכֵּר כְּשֶׁהוּא יָשָׁן:
anything in which grapes have been steeped Heb. מִשְׁרַת עֲנָבִים. [The word מִשְׁרַת is] an expression denoting steeping in water, or any other liquid. In the language of the Mishnah, there are many [such examples]: We may not steep (אֵין שׁוֹרִין) ink or dye [in water on the eve of Sabbath] (Shab. 17b); a nazirite who steeped (שֶׁשָּׁרָה) his bread in wine (Nazir 34b).   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 shall 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:
seeds Heb. חַרְצַנִּים. They are the kernels. - [Sifrei Naso 1:93]   חרצנים  הֵם הַגַּרְעִינִין:
skins Heb. זָג, the outer shells, for the seeds are inside, like the clapper in a bell (זוּג).   זָג  הֵם קְלִפוֹת שֶׁמִּבַּחוּץ, שֶׁהַחַרְצַנִּים בְּתוֹכָן כְּעִנְבָּל בְּזוּג:
5All the days of his vow of abstinence, no razor shall pass over his head; until the completion of the term that he abstains for the sake of the Lord, it shall be sacred, and he shall allow the growth of the hair of his head to grow wild.   הכָּל־יְמֵי֙ נֶ֣דֶר נִזְר֔וֹ תַּ֖עַר לֹא־יַֽעֲבֹ֣ר עַל־רֹאשׁ֑וֹ עַד־מְלֹ֨את הַיָּמִ֜ם אֲשֶׁר־יַזִּ֤יר לַֽיהוָֹה֙ קָדֹ֣שׁ יִֽהְיֶ֔ה גַּדֵּ֥ל פֶּ֖רַע שְׂעַ֥ר רֹאשֽׁוֹ:
it shall be sacred [That is,] his hair; he must let the growth of the hair of his head flourish.   קָדֹשׁ יִֽהְיֶה  הַשֵּׂעָר שֶׁלּוֹ, לְגַדֵּל הַפֶּרַע שֶׁל שְׂעַר רֹאשׁוֹ (ספרי; תענית י"א):
growth Heb. פֶּרַע. [The word] is vowelized with a small “pattach” [known as “segol”] because it is [a construct state and] attached to the phrase“the hair of his head.” [The meaning is:] A growth of hair, and the word פֶּרַע means to allow the hair to grow [wild]. Similarly [we find],“He shall not allow his head to grow freely (לֹא יִפְרָע)” (Lev. 21:10). Any growth [of hair] less than thirty days is not considered 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 The Lord, he shall not come into contact with the dead.   וכָּל־יְמֵ֥י הַזִּיר֖וֹ לַֽיהוָֹ֑ה עַל־נֶ֥פֶשׁ מֵ֖ת לֹ֥א יָבֹֽא:
7To his father, to his mother, to his brother, or to his sister, he shall not defile himself if they die, for the crown of 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 the Lord.   חכֹּ֖ל יְמֵ֣י נִזְר֑וֹ קָד֥שׁ ה֖וּא לַֽיהוָֹֽה:
For the entire duration of his abstinence, he is holy This [refers to] the sanctification of the body, against contamination by [contact with] the dead.   כֹּל יְמֵי נִזְרוֹ קָדשׁ הוּא  זוֹ קְדֻשַּׁת הַגּוּף, מִלִּטַּמֵּא לְמֵתִים (ספרי):
9If someone in his presence dies unexpectedly or suddenly, and causes the nazirite head to become defiled, he shall shave off [the hair of] his head on the day of his purification; on the seventh day, he shall shave it off.   טוְכִֽי־יָמ֨וּת מֵ֤ת עָלָיו֙ בְּפֶ֣תַע פִּתְאֹ֔ם וְטִמֵּ֖א רֹ֣אשׁ נִזְר֑וֹ וְגִלַּ֤ח רֹאשׁוֹ֙ בְּי֣וֹם טָֽהֳרָת֔וֹ בַּיּ֥וֹם הַשְּׁבִיעִ֖י יְגַלְּחֶֽנּוּ:
unexpectedly Heb. בְּפֶתַע. This is an unavoidable occurrence.   בְּפֶתַע  זֶה אֹנֶס:
suddenly This refers to an unintentional [defilement] (Sifrei Naso 1:110). Some say that [the words] פֶּתַע פִּתְאֹם are a single phrase [denoting one idea, namely], “a sudden incident.” [Perhaps Rashi is alluding to Onkelos or to Menachem (Machbereth Menachem p.147). See Leket Bahir].   פתאום  זֶה שׁוֹגֵג, וְיֵ"א פֶּתַע פִּתְאֹם דָּבָר אֶחָד הוּא – מִקְרֶה שֶׁל פִּתְאוֹם:
If someone in his presence dies In the tent in which he is located. - [Midrash Lekach Tov]   וְכִֽי־יָמוּת מֵת עָלָיו  בָּאֹהֶל שֶׁהוּא בוֹ:
on the day of his purification On the day he is to be sprinkled, or perhaps only on the eighth day, when he becomes completely clean? [Therefore] Scripture states, “on the seventh day.” But if on the seventh, I might think that [his head must be shaved] even if he was not sprinkled. So Scripture [also] states,“on the day of his purification.” - [Sifrei Naso 1:113]   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):
10And on the eighth day, he shall bring two turtledoves or two young pigeons to the kohen, at the entrance to the Tent of Meeting.   יוּבַיּ֣וֹם הַשְּׁמִינִ֗י יָבִא֙ שְׁתֵּ֣י תֹרִ֔ים א֥וֹ שְׁנֵ֖י בְּנֵ֣י יוֹנָ֑ה אֶ֨ל־הַכֹּהֵ֔ן אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
And on the eighth day he shall bring two turtledoves This [is meant] to exclude the seventh [day], or perhaps it is meant to exclude only the ninth [day]? It [Scripture] designates a time for the sacrifices and it designates a time for those offering them. Just as it validates the eighth [day] and from the eighth [day] onwards for sacrifices, so those who offer the sacrifices may do so on the eighth [day] and from the eighth [day] onwards. - [Sifrei Naso 1:116]   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 kohen shall prepare one for a sin offering and one for a burnt offering and atone on his behalf for sinning by coming into contact with the dead, and he shall sanctify his head on that day.   יאוְעָשָׂ֣ה הַכֹּהֵ֗ן אֶחָ֤ד לְחַטָּאת֙ וְאֶחָ֣ד לְעֹלָ֔ה וְכִפֶּ֣ר עָלָ֔יו מֵֽאֲשֶׁ֥ר חָטָ֖א עַל־הַנָּ֑פֶשׁ וְקִדַּ֥שׁ אֶת־רֹאשׁ֖וֹ בַּיּ֥וֹם הַהֽוּא:
for sinning by coming into contact with the dead Heb. מֵאֲשֶׁר חָטָא עַל הַנֶּפֶשׁ, lit., for sinning concerning the body, meaning that he did not take precautions against becoming defiled by the dead. Rabbi Eleazar Hakappar says: He afflicted himself [by abstaining] from wine, [thus, he sinned against his own body]. — [Nazir 19a, B.K. 91b, Ta’anith 11a, Sifrei Naso 1:18, and other places]   מֵֽאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ  שֶׁלֹּא נִזְהַר מִטֻּמְאַת הַמֵּת, רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר, שֶׁצִּעֵר עַצְמוֹ מִן הַיַּיִן (ספרי; נזיר י"ט):
and he shall sanctify his head By beginning again the count of his naziriteship. - [Sifrei Naso 1:119]   וְקִדַּשׁ אֶת־רֹאשׁוֹ  לַחֲזֹר וּלְהַתְחִיל מִנְיַן נְזִירוּתוֹ:
12He shall consecrate to the Lord the period of his abstinence and bring a lamb in its first year as a guilt offering; the previous days shall be canceled because his naziriteship has been defiled.   יבוְהִזִּ֤יר לַֽיהוָֹה֙ אֶת־יְמֵ֣י נִזְר֔וֹ וְהֵבִ֛יא כֶּ֥בֶשׂ בֶּן־שְׁנָת֖וֹ לְאָשָׁ֑ם וְהַיָּמִ֤ים הָרִֽאשֹׁנִים֙ יִפְּל֔וּ כִּ֥י טָמֵ֖א נִזְרֽוֹ:
He shall consecrate to the Lord the period of his abstinence He shall start counting his naziriteship again from the beginning. — [Sifrei Naso 1:119]   וְהִזִּיר לה' אֶת־יְמֵי נִזְרוֹ  יַחֲזֹר וְיִמְנֶה נְזִירוּתוֹ כְּבַתְּחִלָּה:
The previous days shall be canceled They shall not count. — [Targum Onkelos]   וְהַיָּמִים הָרִֽאשֹׁנִים יִפְּלוּ  לֹא יַעֲלוּ מִן הַמִּנְיָן:
13This is the law of the nazirite: On the day his period of naziriteship is completed, he shall present himself at the entrance to the Tent of Meeting.   יגוְזֹ֥את תּוֹרַ֖ת הַנָּזִ֑יר בְּי֗וֹם מְלֹאת֙ יְמֵ֣י נִזְר֔וֹ יָבִ֣יא אֹת֔וֹ אֶל־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
he shall present himself Heb. יָבִיא אֹתוֹ, lit.,“he shall bring him,” i.e., he shall bring himself. This [word אֹתוֹ“himself”] is one of the three [cases of the word] אֶת which Rabbi Ishmael expounded in this way [as being reflexive]. Similarly,“thereby bringing upon themselves (אוֹתָם) to bear iniquity and guilt” (Lev. 22:16) - [“ אוֹתָם ” meaning] themselves. Similarly,“He buried him (אֹתוֹ) in the ravine” (Deut. 34:6) he [Moses] buried himself. — [Sifrei Naso 1:124]   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 shall bring his offering to the Lord: one unblemished lamb in its first year as a burnt offering, one unblemished ewe lamb in its first year as a sin offering, and 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:
15and a basket of unleavened cakes; loaves of fine flour mixed with oil, and unleavened wafers anointed with oil, with their meal offerings and their libations.   טווְסַ֣ל מַצּ֗וֹת סֹ֤לֶת חַלֹּת֙ בְּלוּלֹ֣ת בַּשֶּׁ֔מֶן וּרְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּשָּׁ֑מֶן וּמִנְחָתָ֖ם וְנִסְכֵּיהֶֽם:
with their meal-offerings and libations Of the burnt offerings and peace offerings [but not of the sin-offering]. Since they were included in the general rule [requiring libations] but were then singled out to be the subject of a new case, namely, that they required bread, [Scripture] returns them to the general rule [by stating that] they require libations, as is the universal law for all burnt offerings and peace offerings. - [See Sifrei Naso 1:127]   וּמִנְחָתָם וְנִסְכֵּיהֶֽם  שֶׁל עוֹלָה וּשְׁלָמִים; לְפִי שֶׁהָיוּ בִכְלָל, וְיָצְאוּ לִדּוֹן בְּדָבָר חָדָשׁ — שֶׁיִּטָּעֲנוּ לֶחֶם — הֶחֱזִירָן לִכְלָלָן, שֶׁיִּטָּעֲנוּ נְסָכִים כְּדִין עוֹלָה וּשְׁלָמִים (ספרי):
unleavened loaves and unleavened wafers Ten of each kind. — [Men. 77b; Rambam , Mishnah Comm ., Men. 7:2; Mishneh Torah , Neziruth 8:1, Kesef Mishneh]   חלות מַצּוֹת וּרְקִיקֵי מַצּוֹת  עֶשֶׂר מִכָּל מִין:
16The kohen shall present it before the Lord, and perform the service of his sin offering and his burnt offering.   טזוְהִקְרִ֥יב הַכֹּהֵ֖ן לִפְנֵ֣י יְהוָֹ֑ה וְעָשָׂ֥ה אֶת־חַטָּאת֖וֹ וְאֶת־עֹֽלָתֽוֹ:
17He shall make the ram as a peace offering to the Lord, along with the basket of unleavened cakes, and the kohen shall perform the service of its meal offering with its libation.   יזוְאֶת־הָאַ֜יִל יַֽעֲשֶׂ֨ה זֶ֤בַח שְׁלָמִים֙ לַֽיהוָֹ֔ה עַ֖ל סַ֣ל הַמַּצּ֑וֹת וְעָשָׂה֙ הַכֹּהֵ֔ן אֶת־מִנְחָת֖וֹ וְאֶת־נִסְכּֽוֹ:
a peace offering to the Lord, along with the basket of unleavened cakes He slaughters the [ram of] the peace offering with the intention of sanctifying the bread. — [Men. 46b]   זֶבַח שְׁלָמִים לה' עַל סַל הַמַּצּוֹת  יִשְׁחַט אֶת הַשְּׁלָמִים עַל מְנָת לְקַדֵּשׁ אֶת הַלֶּחֶם (עי' מנחות מ"ו):
Its meal offering with its libation [I.e.,] the ram’s.   אֶת־מִנְחָתוֹ וְאֶת־נִסְכּֽוֹ  שֶׁל אַיִל:
18The nazirite shall shave the head of his naziriteship at the entrance to the Tent of Meeting, and he shall take the hair of the head of his naziriteship and place it upon the fire which is under the peace offering.   יחוְגִלַּ֣ח הַנָּזִ֗יר פֶּ֛תַח אֹ֥הֶל מוֹעֵ֖ד אֶת־רֹ֣אשׁ נִזְר֑וֹ וְלָקַ֗ח אֶת־שְׂעַר֙ רֹ֣אשׁ נִזְר֔וֹ וְנָתַן֙ עַל־הָאֵ֔שׁ אֲשֶׁר־תַּ֖חַת זֶ֥בַח הַשְּׁלָמִֽים:
The nazirite shall shave…at the entrance to the Tent of Meeting I might think that he should shave in the courtyard, but this would be degrading [for the courtyard]. Rather, “the nazirite shall shave” after the peace offering has been slaughtered, regarding which it is written, “and slaughter it at the entrance to the Tent of Meeting” (Lev. 3:2). - [Nazir 45a, Sifrei Naso 1:128]   וְגִלַּח הַנָּזִיר פֶּתַח אוהל מוֹעֵד  יָכוֹל יְגַלֵּחַ בָּעֲזָרָה, הֲרֵי זֶה דֶּרֶךְ בִּזָּיוֹן, אֶלָּא וְגִלַּח הַנָּזִיר לְאַחַר שְׁחִיטַת הַשְּׁלָמִים שֶׁכָּתוּב בָּהֶן "וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד":
which is under the peace offering [I.e.,] under the pot in which he cooks it. For the nazirite’s peace offering was cooked in the courtyard, since the kohen had to take the foreleg after it had been cooked and wave it before the Lord.   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 kohen shall then take the cooked foreleg of the ram, one unleavened loaf from the basket and one unleavened wafer, place [them] in the hands of the nazirite after he has shaven off his nazirite [head].   יטוְלָקַ֨ח הַכֹּהֵ֜ן אֶת־הַזְּרֹ֣עַ בְּשֵׁלָה֘ מִן־הָאַ֒יִל֒ וְחַלַּ֨ת מַצָּ֤ה אַחַת֙ מִן־הַסַּ֔ל וּרְקִ֥יק מַצָּ֖ה אֶחָ֑ד וְנָתַן֙ עַל־כַּפֵּ֣י הַנָּזִ֔יר אַחַ֖ר הִתְגַּלְּח֥וֹ אֶת־נִזְרֽוֹ:
the cooked foreleg After it has been cooked.   הַזְּרֹעַ בְּשֵׁלָה  לְאַחַר שֶׁנִּתְבַּשְּׁלָה (חולין פ"ח):
20The kohen shall wave them as a waving before the Lord; it is consecrated to the kohen, along with the breast of the waving and the thigh of the uplifting. 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:
it is consecrated to the kohen The loaf, the wafer, and the foreleg are donations for the kohen.   קֹדֶשׁ הוּא לַכֹּהֵן  הַחַלָּה וְהָרָקִיק וְהַזְּרוֹעַ תְּרוּמָה הֵן לַכֹּהֵן:
along with the breast of the waving, etc. Besides the breast and thigh due him from all peace offerings, this foreleg is added to the nazirite peace offerings. [This is] because the nazirite peace offerings were included in the general rule, but were then singled out to determine something new-setting apart the foreleg. [Thus,] it was necessary to return them to the general rule so that they are subject to [the gifts of] the breast and the thigh as well. — [Sifrei Naso 1: 134]   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 of a nazirite who makes a vow: his offering to the Lord for his naziriteship is in addition to what is within his means. According to the vow that he vows, so shall he do, in addition to the law of his naziriteship.   כאזֹ֣את תּוֹרַ֣ת הַנָּזִיר֘ אֲשֶׁ֣ר יִדֹּר֒ קָרְבָּנ֤וֹ לַֽיהוָֹה֙ עַל־נִזְר֔וֹ מִלְּבַ֖ד אֲשֶׁר־תַּשִּׂ֣יג יָד֑וֹ כְּפִ֤י נִדְרוֹ֙ אֲשֶׁ֣ר יִדֹּ֔ר כֵּ֣ן יַֽעֲשֶׂ֔ה עַ֖ל תּוֹרַ֥ת נִזְרֽוֹ:
in addition to that which is within his means [For example,] if he said,“I am hereby a nazirite on the condition that I shall shave [my hair] with one hundred burnt offerings and with one hundred peace offerings” - according to the vow that he vows, so shall he do added to the law of his naziriteship.   מִלְּבַד אֲשֶׁר תַּשִּׂיג יָדוֹ  שֶׁאִם אָמַר הֲרֵינִי נָזִיר עַל מְנָת לְגַלֵּחַ עַל מֵאָה עוֹלוֹת וְעַל מֵאָה שְׁלָמִים, כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶֹה:
In addition to the law of his naziriteship Heb. תּוֹרַת נִזְרוֹ means he may add to the law of his naziriteship but not omit anything. If he said, “I am hereby a nazirite five times over on condition that I shave with [only] these three animals,” I do not apply to him [the rule],“According to the vow that he vows, so shall he do.” - [Sifrei Naso 1:137]   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):
22The Lord spoke to Moses saying:   כבוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
23Speak to Aaron and his sons, saying: This is how you shall bless the children of Israel, saying to them:   כגדַּבֵּ֤ר אֶל־אַֽהֲרֹן֙ וְאֶל־בָּנָ֣יו לֵאמֹ֔ר כֹּ֥ה תְבָֽרֲכ֖וּ אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אָמ֖וֹר לָהֶֽם:
saying to them Heb. אָמוֹר. [The infinitive] as in זָכוֹר,“remembering” (Exod. 20:8), and שָׁמוֹר, “keeping” (Deut. 5:12); in French, disant.   אָמוֹר  כְּמוֹ זָכוֹר, שָׁמוֹר, בְּלַעַז דישנ"ט:
saying to them So that they can all hear- [Sifrei Naso 1:143]   אָמוֹר לָהֶֽם  שֶׁיִּהְיוּ כֻלָּם שׁוֹמְעִים (שם):
saying The word אָמוֹר is written in its full form [i.e., with a “vav”], indicating that they should not bless them hastily or in a hurried manner, but with concentration and with wholeheartedness. - [Midrash Tanchuma Naso 10]   אָמוֹר  מָלֵא — לֹא תְבָרְכֵם בְּחִפָּזוֹן וּבַהֲלוּת, אֶלָּא בְכַוָּנָה וּבְלֵב שָׁלֵם (תנחומא):
24"May the Lord bless you and watch over you.   כדיְבָֽרֶכְךָ֥ יְהוָֹ֖ה וְיִשְׁמְרֶֽךָ:
May [the Lord] bless you that your possessions shall be blessed. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]   יְבָֽרֶכְךָ  שֶׁיִּתְבָּרְכוּ נְכָסֶיךָ:
and watch over you that no thieves shall attack you and steal your money. For when one gives his servant a gift, he cannot protect it from all other people, so if robbers come and take it from him, what benefit has he [the servant] from this gift? As for the Holy One, blessed be He, however, He is the One who [both] gives and protects (Midrash Tanchuma Naso 10). There are many expository interpretations in the 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 the Lord cause His countenance to shine to you and favor you.   כהיָאֵ֨ר יְהוָֹ֧ה | פָּנָ֛יו אֵלֶ֖יךָ וִֽיחֻנֶּֽךָּ:
May the Lord cause His countenance to shine to you May He show you a pleasant, radiant countenance. - [Midrash Tanchuma Naso 10, Sifrei Naso 1:144]   יָאֵר השם פָּנָיו אֵלֶיךָ  יַרְאֶה לְךָ פָּנִים שׂוֹחֲקוֹת, פָּנִים צְהֻבּוֹת:
and favor you May He grant you favor - [Sifrei Naso 1:144]   וִֽיחֻנֶּֽךָּ  יִתֵּן לְךָ חֵן (תנחומא):
26May the Lord raise His countenance toward you and grant you peace."   כויִשָּׂ֨א יְהוָֹ֤ה | פָּנָיו֙ אֵלֶ֔יךָ וְיָשֵׂ֥ם לְךָ֖ שָׁלֽוֹם:
May the Lord raise His countenance toward you by suppressing His wrath. - [Sifrei Naso 1:144,]   יִשָּׂא ה' פָּנָיו אֵלֶיךָ  יִכְבֹּשׁ כַּעֲסוֹ:
27They shall bestow My Name upon the children of Israel, so that I will bless them.   כזוְשָׂמ֥וּ אֶת־שְׁמִ֖י עַל־בְּנֵ֣י יִשְׂרָאֵ֑ל וַֽאֲנִ֖י אֲבָֽרֲכֵֽם:
They shall bestow My Name They shall bless them with the Explicit Name. - [Sifrei Naso 1:144, Num. Rabbah 11:4, 8]   וְשָׂמוּ אֶת־שְׁמִי  יְבָרְכוּם בַּשֵּׁם הַמְפֹרָשׁ (ספרי):
so that I will bless them [I.e.,] the Israelites, and endorse the [blessing of the] kohanim. Another interpretation: “I will bless them”-that is, the kohanim. - [Chul. 49a]   וַֽאֲנִי אֲבָֽרֲכֵֽם  לְיִשְׂרָאֵל, וְאַסְכִּים עִם הַכֹּהֲנִים; דָּבָר אַחֵר, וַאֲנִי אֲבָרְכֵם — לַכֹּהֲנִים (חולין מ"ט):