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Learning & Values Parshah (Weekly Torah) Bamidbar - Numbers Behaalotecha Texts & Summaries

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First Portion

Bamidbar (Numbers) Chapter 4

21God spoke to Moses, saying:		כאוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
22“Take a census of the clan of Gershon, too, according to their fathers’ houses, by their families.		כבנָשׂ֗א אֶת־רֹ֛אשׁ בְּנֵ֥י גֵֽרְשׁ֖וֹן גַּם־הֵ֑ם לְבֵ֥ית אֲבֹתָ֖ם לְמִשְׁפְּחֹתָֽם:
נָשׂא אֶת־רֹאשׁ בְּנֵי גֵֽרְשׁוֹן גַּם־הֵם - Take a census of the clan of Gershon, too - in the same way as I commanded you regarding the clan of Kehat, i.e., to see how many have reached the category of service of carrying.		נָשׂא אֶת־רֹאשׁ בְּנֵי גֵֽרְשׁוֹן גַּם־הֵם. כְּמוֹ שֶׁצִּוִּיתִיךָ עַל בְּנֵי קְהָת, לִרְאוֹת כַּמָּה יֵשׁ שֶׁהִגִּיעוּ לִכְלַל עֲבוֹדָה:
23You must count them from the age of 30 to the age of 50, all who are eligible for the troop, to perform service in the Tent of Meeting.		כגמִבֶּן֩ שְׁלשִׁ֨ים שָׁנָ֜ה וָמַ֗עְלָה עַ֛ד בֶּן־חֲמִשִּׁ֥ים שָׁנָ֖ה תִּפְקֹ֣ד אוֹתָ֑ם כָּל־הַבָּא֨ לִצְבֹ֣א צָבָ֔א לַֽעֲבֹ֥ד עֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
24This is the service of the families of the clan of Gershon, to serve and to carry:		כדזֹ֣את עֲבֹדַ֔ת מִשְׁפְּחֹ֖ת הַגֵּֽרְשֻׁנִּ֑י לַֽעֲבֹ֖ד וּלְמַשָּֽׂא:
25They must carry the tapestries of the Tabernacle, the Tent of Meeting, its covering and the tachash-skin covering overlaid upon it, the Screen for the entrance to the Tent of Meeting,		כהוְנָ֨שְׂא֜וּ אֶת־יְרִיעֹ֤ת הַמִּשְׁכָּן֙ וְאֶת־אֹ֣הֶל מוֹעֵ֔ד מִכְסֵ֕הוּ וּמִכְסֵ֛ה הַתַּ֥חַשׁ אֲשֶׁר־עָלָ֖יו מִלְמָ֑עְלָה וְאֶ֨ת־מָסַ֔ךְ פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד:
אֶת־יְרִיעֹת הַמִּשְׁכָּן - The tapestries of the Tabernacle - i.e., the 10 lower ones.		אֶת־יְרִיעֹת הַמִּשְׁכָּן. עֶשֶׂר תַּחְתּוֹנוֹת:
וְאֶת־אֹהֶל מוֹעֵד - The Tent of Meeting - i.e., the sheets of goats’ hair made as a canopy over the lower tapestries.		וְאֶת־אֹהֶל מוֹעֵד. יְרִיעֹת עִזִּים הָעֲשׂוּיוֹת לְאֹהֶל עָלָיו:
מִכְסֵהוּ - Its covering - i.e., the red-dyed rams’ skins.		מִכְסֵהוּ. עוֹרוֹת אֵילִים מְאָדָּמִים:
מָסַךְ פֶּתַח - The Screen for the entrance - i.e., the eastern curtain.		מָסַךְ פֶּתַח. וִילוֹן הַמִּזְרָחִי:
26the nettings of the Courtyard and the Screen at the entrance of the gate of the Courtyard that screen the Tabernacle and the Altar all around, their ropes, all the utensils used in their service, and everything that is handed over to them, and thus must they serve.		כווְאֵת֩ קַלְעֵ֨י הֶֽחָצֵ֜ר וְאֶת־מָסַ֣ךְ \| פֶּ֣תַח \| שַׁ֣עַר הֶֽחָצֵ֗ר אֲשֶׁ֨ר עַל־הַמִּשְׁכָּ֤ן וְעַל־הַמִּזְבֵּ֨חַ֙ סָבִ֔יב וְאֵת֨ מֵֽיתְרֵיהֶ֔ם וְאֶת־כָּל־כְּלֵ֖י עֲבֹֽדָתָ֑ם וְאֵ֨ת כָּל־אֲשֶׁ֧ר יֵֽעָשֶׂ֛ה לָהֶ֖ם וְעָבָֽדוּ:
אֲשֶׁר עַל־הַמִּשְׁכָּן - That are (lit.) upon the Tabernacle - i.e., the crocheted nettings and the Screen of the Courtyard that protected and shielded the Tabernacle and the copper Altar all around.		אֲשֶׁר עַל־הַמִּשְׁכָּן. כְּלוֹמַר הַקְּלָעִים וְהַמָּסָךְ שֶׁל חָצֵר, הַסּוֹכְכִים וּמְגִנִּים עַל הַמִּשְׁכָּן וְעַל מִזְבַּח הַנְּחֹשֶׁת סָבִיב:
וְאֵת כָּל־אֲשֶׁר יֵֽעָשֶׂה לָהֶם - (lit.) And all that is done to them. Its meaning is as Onkelos translates it: וְיָת כָּל דִּי יִתְמְסַר לְהוֹן “and all that will be given over to them,” i.e., to the clan of Gershon.		וְאֵת כָּל־אֲשֶׁר יֵֽעָשֶׂה לָהֶם. כְּתַרְגּוּמוֹ "וְיָת כָּל דִּי יִתְּמְסַר לְהוֹן" — לִבְנֵי גֵּרְשׁוֹן:
27All the service of the clan of Gershon must be by the instruction of Aaron and his sons, regarding all their burden and all their service. You must designate their entire burden as their charge.		כזעַל־פִּ֩י אַֽהֲרֹ֨ן וּבָנָ֜יו תִּֽהְיֶ֗ה כָּל־עֲבֹדַת֙ בְּנֵ֣י הַגֵּֽרְשֻׁנִּ֔י לְכָ֨ל־מַשָּׂאָ֔ם וּלְכֹ֖ל עֲבֹֽדָתָ֑ם וּפְקַדְתֶּ֤ם עֲלֵהֶם֙ בְּמִשְׁמֶ֔רֶת אֵ֖ת כָּל־מַשָּׂאָֽם:
עַל־פִּי אהרון וּבָנָיו - By the instruction of Aaron and his sons. And specifically, which of the sons is appointed over them? – the next verse clarifies: “under the direction of Itamar son of Aaron the priest.”		עַל־פִּי אהרון וּבָנָיו. וְאֵיזֶה מֵהַבָּנִים מְמֻנֶּה עֲלֵיהֶם? ביד איתמר בן אהרון הכהן:
28This is the service of the families of the clan of Gershon in the Tent of Meeting, and their charge, which was under the direction of Itamar son of Aaron the priest.		כחזֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹ֛ת בְּנֵ֥י הַגֵּֽרְשֻׁנִּ֖י בְּאֹ֣הֶל מוֹעֵ֑ד וּמִ֨שְׁמַרְתָּ֔ם בְּיַד֙ אִֽיתָמָ֔ר בֶּן־אַֽהֲרֹ֖ן הַכֹּהֵֽן:

Second Portion

Bamidbar (Numbers) Chapter 4

29You must count the clan of Merari by their families, according to their fathers’ houses.		כטבְּנֵ֖י מְרָרִ֑י לְמִשְׁפְּחֹתָ֥ם לְבֵית־אֲבֹתָ֖ם תִּפְקֹ֥ד אֹתָֽם:
30You must count them from the age of 30 to the age of 50, all who are eligible for the troop, to perform service in the Tent of Meeting.		למִבֶּן֩ שְׁלשִׁ֨ים שָׁנָ֜ה וָמַ֗עְלָה וְעַ֛ד בֶּן־חֲמִשִּׁ֥ים שָׁנָ֖ה תִּפְקְדֵ֑ם כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֥הֶל מוֹעֵֽד:
31This is the charge of their burden for all their service in transporting the Tent of Meeting: they will transport the planks of the Tabernacle, its bars, its pillars, and its sockets,		לאוְזֹאת֙ מִשְׁמֶ֣רֶת מַשָּׂאָ֔ם לְכָל־עֲבֹֽדָתָ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד קַרְשֵׁי֙ הַמִּשְׁכָּ֔ן וּבְרִיחָ֖יו וְעַמּוּדָ֥יו וַֽאֲדָנָֽיו:
32the pillars of the surrounding Courtyard, their sockets, their stakes, and their ropes, and all the utensils used in all their work. You must designate by name the utensils charged to them for their burden.		לבוְעַמּוּדֵי֩ הֶֽחָצֵ֨ר סָבִ֜יב וְאַדְנֵיהֶ֗ם וִיתֵֽדֹתָם֙ וּמֵ֣יתְרֵיהֶ֔ם לְכָ֨ל־כְּלֵיהֶ֔ם וּלְכֹ֖ל עֲבֹֽדָתָ֑ם וּבְשֵׁמֹ֣ת תִּפְקְד֔וּ אֶת־כְּלֵ֖י מִשְׁמֶ֥רֶת מַשָּׂאָֽם:
וִיתֵֽדֹתָם וּמֵיתְרֵיהֶם - Their stakes and their ropes - i.e., of the pillars, for the stakes and ropes of the nettings were part of the burden of the clan of Gershon. There were stakes and ropes to fasten the tapestries and for the nettings from below so that the wind not lift them up, and there were stakes and ropes for the pillars all around, to hang the nettings from their upper edge with the help of poles and wooden blocks, as stated in the baraita of Melechet HaMishkan. 1		וִיתֵֽדֹתָם וּמֵיתְרֵיהֶם. שֶׁל עַמּוּדִים; שֶׁהֲרֵי יִתְדוֹת וּמֵיתְרֵי הַקְּלָעִים בְּמַשָּׂא בְנֵי גֵרְשׁוֹן הָיוּ, וִיתֵדוֹת וּמֵיתָרִים הָיוּ לַיְרִיעוֹת וְלַקְּלָעִים מִלְּמַטָּה, שֶׁלֹּא תַגְבִּיהֵם הָרוּחַ, וִיתֵדוֹת וּמֵיתָרִים הָיוּ לָעַמּוּדִים סָבִיב לִתְלוֹת בָּהֶם הַקְּלָעִים בִּשְׂפָתָם הָעֶלְיוֹנָה בִּכְלוּנְסוֹת וְקוּנְדָּסִין, כְּמוֹ שֶׁשְּׁנוּיָה בִמְלֶאכֶת הַמִּשְׁכָּן:
33This is the service of the families of the clan of Merari for all their service in the Tent of Meeting, which is under the supervision of Itamar son of Aaron the priest.”		לגזֹ֣את עֲבֹדַ֗ת מִשְׁפְּחֹת֙ בְּנֵ֣י מְרָרִ֔י לְכָל־עֲבֹֽדָתָ֖ם בְּאֹ֣הֶל מוֹעֵ֑ד בְּיַד֙ אִֽיתָמָ֔ר בֶּֽן־אַֽהֲרֹ֖ן הַכֹּהֵֽן:
34Moses, Aaron, and the princes of the community counted the clan of Kehat by their families and according to their fathers’ houses		לדוַיִּפְקֹ֨ד משֶׁ֧ה וְאַֽהֲרֹ֛ן וּנְשִׂיאֵ֥י הָֽעֵדָ֖ה אֶת־בְּנֵ֣י הַקְּהָתִ֑י לְמִשְׁפְּחֹתָ֖ם וּלְבֵ֥ית אֲבֹתָֽם:
35from the age of 30 to the age of 50, all who were eligible for the troop, for service in the Tent of Meeting.		להמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
36Their tally, according to their families, was 2,750.		לווַיִּֽהְי֥וּ פְקֻֽדֵיהֶ֖ם לְמִשְׁפְּחֹתָ֑ם אַלְפַּ֕יִם שְׁבַ֥ע מֵא֖וֹת וַֽחֲמִשִּֽׁים:
37These were the tallies of the families of the clan of Kehat, all who served in the Tent of Meeting, who were counted by Moses and Aaron as directed by God to Moses.		לזאֵ֤לֶּה פְקוּדֵי֙ מִשְׁפְּחֹ֣ת הַקְּהָתִ֔י כָּל־הָֽעֹבֵ֖ד בְּאֹ֣הֶל מוֹעֵ֑ד אֲשֶׁ֨ר פָּקַ֤ד משֶׁה֙ וְאַֽהֲרֹ֔ן עַל־פִּ֥י יְהוָֹ֖ה בְּיַד־משֶֽׁה:
38This was the tally of the clan of Gershon, by their families and according to their fathers’ houses,		לחוּפְקוּדֵ֖י בְּנֵ֣י גֵֽרְשׁ֑וֹן לְמִשְׁפְּחוֹתָ֖ם וּלְבֵ֥ית אֲבֹתָֽם:
39from the age of 30 to the age of 50, all who were eligible for the troop, for service in the Tent of Meeting.		לטמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
40Their tally, by their families and according to their fathers’ houses, was 2,630.		מוַיִּֽהְיוּ֙ פְּקֻ֣דֵיהֶ֔ם לְמִשְׁפְּחֹתָ֖ם לְבֵ֣ית אֲבֹתָ֑ם אַלְפַּ֕יִם וְשֵׁ֥שׁ מֵא֖וֹת וּשְׁלשִֽׁים:
41These are the tallies of the families of the clan of Gershon, all who served in the Tent of Meeting, whom Moses and Aaron counted as directed by God.		מאאֵ֣לֶּה פְקוּדֵ֗י מִשְׁפְּחֹת֙ בְּנֵ֣י גֵֽרְשׁ֔וֹן כָּל־הָֽעֹבֵ֖ד בְּאֹ֣הֶל מוֹעֵ֑ד אֲשֶׁ֨ר פָּקַ֥ד משֶׁ֛ה וְאַֽהֲרֹ֖ן עַל־פִּ֥י יְהוָֹֽה:
42This was the tally of the families of the clan of Merari, by their families and according to their fathers’ houses,		מבוּפְקוּדֵ֕י מִשְׁפְּחֹ֖ת בְּנֵ֣י מְרָרִ֑י לְמִשְׁפְּחֹתָ֖ם לְבֵ֥ית אֲבֹתָֽם:
43from the age of 30 to the age of 50, all who were eligible for the troop, for service in the Tent of Meeting.		מגמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּא֙ לַצָּבָ֔א לַֽעֲבֹדָ֖ה בְּאֹ֥הֶל מוֹעֵֽד:
44Their tally by their families was 3,200.		מדוַיִּהְי֥וּ פְקֻֽדֵיהֶ֖ם לְמִשְׁפְּחֹתָ֑ם שְׁל֥שֶׁת אֲלָפִ֖ים וּמָאתָֽיִם:
45These are the tallies of the families of the clan of Merari, whom Moses and Aaron counted as directed by God to Moses.		מהאֵ֣לֶּה פְקוּדֵ֔י מִשְׁפְּחֹ֖ת בְּנֵ֣י מְרָרִ֑י אֲשֶׁ֨ר פָּקַ֤ד משֶׁה֙ וְאַֽהֲרֹ֔ן עַל־פִּ֥י יְהוָֹ֖ה בְּיַד־משֶֽׁה:
46These were all the tallies that Moses, Aaron, and the princes of Israel took of the Levites, by their families and according to their fathers’ houses,		מוכָּל־הַפְּקֻדִ֡ים אֲשֶׁר֩ פָּקַ֨ד משֶׁ֧ה וְאַֽהֲרֹ֛ן וּנְשִׂיאֵ֥י יִשְׂרָאֵ֖ל אֶת־הַֽלְוִיִּ֑ם לְמִשְׁפְּחֹתָ֖ם וּלְבֵ֥ית אֲבֹתָֽם:
47from the age of 30 to the age of 50, all who were fit to perform the service of the service and the work of carrying in transporting the Tent of Meeting.		מזמִבֶּ֨ן שְׁלשִׁ֤ים שָׁנָה֙ וָמַ֔עְלָה וְעַ֖ד בֶּן־חֲמִשִּׁ֣ים שָׁנָ֑ה כָּל־הַבָּ֗א לַֽעֲבֹ֨ד עֲבֹדַ֧ת עֲבֹדָ֛ה וַֽעֲבֹדַ֥ת מַשָּׂ֖א בְּאֹ֥הֶל מוֹעֵֽד:
עֲבֹדַת עֲבֹדָה - The service of the service - this is playing heavy instruments, which required strength, such as cymbals and harps, which is part of a service done to accompany another service, that of the priests offering up sacrifices.		עֲבֹדַת עֲבֹדָה. הִיא הַשִּׁיר בִּמְצִלְתַּיִם וְכִנּוֹרוֹת, שֶׁהִיא עֲבוֹדָה לַעֲבוֹדָה אַחֶרֶת (ערכין י"א):
וַֽעֲבֹדַת מַשָּׂא - The work of carrying - in contrast to the previous phrase, this phrase must be understood according to its plain sense, and not as referring to other tasks associated with the carrying.		וַֽעֲבֹדַת מַשָּׂא. כְּמַשְׁמָעוֹ:
48Their tally was 8,580.		מחוַיִּֽהְי֖וּ פְּקֻֽדֵיהֶ֑ם שְׁמֹנַ֣ת אֲלָפִ֔ים וַֽחֲמֵ֥שׁ מֵא֖וֹת וּשְׁמֹנִֽים:
49As directed by God, they were appointed by Moses, each man to his service and his burden; those appointed were those whom God had commanded Moses to count.		מטעַל־פִּ֨י יְהוָֹ֜ה פָּקַ֤ד אוֹתָם֙ בְּיַד־משֶׁ֔ה אִ֥ישׁ אִ֛ישׁ עַל־עֲבֹֽדָת֖וֹ וְעַל־מַשָּׂא֑וֹ וּפְקֻדָ֕יו אֲשֶׁר־צִוָּ֥ה יְהוָֹ֖ה אֶת־משֶֽׁה:
וּפְקֻדָיו אֲשֶׁר־צִוָּה ה' אֶת־משֶׁה - Those appointed [were those] whom God had commanded Moses - and those appointed were according to God’s instruction, from the age of 30 to the age of 50.		וּפְקֻדָיו אֲשֶׁר־צִוָּה ה' אֶת־משֶׁה. וְאוֹתָן הַפְּקוּדִים הָיוּ בְמִּצְוָה מִבֶּן שְׁלֹשִׁים שָׁנָה וְעַד בֶּן חֲמִשִּׁים:

Footnotes

Melechet HaMishkan 5:3.

Third Portion

Bamidbar (Numbers) Chapter 5

1God spoke to Moses, saying:		אוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
2“Command the Israelites to banish from the camp all those afflicted with tzara’at, anyone with discharge, and all those ritually defiled through contact with the dead.		בצַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וִֽישַׁלְּחוּ֙ מִן־הַמַּֽחֲנֶ֔ה כָּל־צָר֖וּעַ וְכָל־זָ֑ב וְכֹ֖ל טָמֵ֥א לָנָֽפֶשׁ:
צַו אֶת־בְּנֵי יִשְׂרָאֵל וגו' - Command the Israelites… This passage was said on the day when the Tabernacle was first erected. Eight passages were said on that day, as stated in Tractate Gitin, in Chapter HaNizakin. 1		צַו אֶת־בְּנֵי יִשְׂרָאֵל וגו'. פָּרָשָׁה זוֹ נֶאֶמְרָה בַּיּוֹם שֶׁהוּקַם הַמִּשְׁכָּן, וּשְׁמוֹנֶה פָרָשִׁיּוֹת נֶאֶמְרוּ בוֹ בַיּוֹם, כִּדְאִיתָא בְּמַסֶּכֶת גִּטִּין בְּפֶרֶק הַנִּזָּקִין (גיטין דף ס'):
וִֽישַׁלְּחוּ מִן־הַמַּֽחֲנֶה - To banish from the camp. Whenever they camped, they were organized into three camps: within the nettings of the Courtyard was “the camp of the Divine Presence”; the encampment of the Levites around it, as detailed in parashat Bemidbar Sinai, was “the camp of the Levites”; and from there to the end of the encampment of the divisions in all four directions was “the camp of the Israelites.” A person afflicted with tzara’at is banished from all of them; one with a discharge is permitted to stay in the camp of the Israelites but is banished from the two inner camps; and one who is ritually defiled through contact with the dead is permitted even in the camp of the Levites and is only banished from the camp of the Divine Presence. All this our rabbis expounded, in Tractate Pesachim, 2 from Scriptural verses.		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):
טָמֵא לָנָֽפֶשׁ - means, as Onkelos translates it: דִּמְסָאָב לִטְמֵי נַפְשָׁא דֶאֱנָשָׁא “who is ritually defiled through טְמֵי נַפְשָׁא דֶּאֱנָשָׁא.” I say that the above expression means “the bones of a person” in Aramaic, and the term טִמַּיָּא occurs several times in Bereshit Rabbah: אַדְרִיָּאנוּס שְׁחִיק טִמַּיָּא “Hadrian – may his bones be ground.”		טָמֵא לָנָֽפֶשׁ. "דִּמְסָאָב לִטְמֵי נַפְשָׁא דֶאֱנָשָׁא", אוֹמֵר אֲנִי שֶׁהוּא לְשׁוֹן עַצְמוֹת אָדָם בִּלְשׁוֹן אֲרַמִּי. וְהַרְבֵּה יֵשׁ בּבְּרֵאשִׁית רַבָּה, "אַדְרִיאָנוּס שְׁחִיק טַמְיָא", שְׁחִיק עֲצָמוֹת:
3You must banish both male and female; you must send them outside the camp so they not defile their camps in which I dwell among them.”		גמִזָּכָ֤ר עַד־נְקֵבָה֙ תְּשַׁלֵּ֔חוּ אֶל־מִח֥וּץ לַמַּֽחֲנֶ֖ה תְּשַׁלְּח֑וּם וְלֹ֤א יְטַמְּאוּ֙ אֶת־מַ֣חֲנֵיהֶ֔ם אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֥ן בְּתוֹכָֽם:
4The Israelites did so: they sent them outside the camp; the Israelites did exactly as God had spoken to Moses.		דוַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיְשַׁלְּח֣וּ אוֹתָ֔ם אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה כַּֽאֲשֶׁ֨ר דִּבֶּ֤ר יְהוָֹה֙ אֶל־משֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל:
5God spoke to Moses, saying:		הוַיְדַבֵּ֥ר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
6“Tell the Israelites: When a man or woman commits any of the following sins of man, acting treacherously against God, and that person is guilty		ודַּבֵּר֘ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַֽעֲשׂוּ֙ מִכָּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּֽיהוָֹ֑ה וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא:
לִמְעֹל מַעַל בה' - Acting treacherously against God. Scripture repeats here the passage regarding a thief who swears falsely in denial of a claim, which was stated in parashat Vayikra: 3 “If a person sins, acting unfaithfully to God by denying his fellow….” It is repeated here because of two new details that are added: The first is that it states: “and confesses,” 4 which teaches us that testimony of witnesses cannot make him liable to pay an additional fifth and bring a guilt-offering; he is liable for these only when he himself confesses the matter. The second is the law regarding an object stolen from a convert who then died without heirs, namely, that it is given to the priests.		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):
7and confesses the sin he committed, he must 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.		זוְהִתְוַדּ֗וּ אֶת־חַטָּאתָם֘ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמוֹ֙ בְּרֹאשׁ֔וֹ וַֽחֲמִֽישִׁת֖וֹ יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַֽאֲשֶׁ֖ר אָשַׁ֥ם לֽוֹ:
אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ - (lit.) For his guilt by its head. This refers to the principal amount, about which he swore falsely.		אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ. הוּא הַקֶּרֶן שֶׁנִּשְׁבָּע עָלָיו (ב"ק ק"י):
לַֽאֲשֶׁר אָשַׁם לֽוֹ - Against whom he was guilty - means to whom he is liable.		לַֽאֲשֶׁר אָשַׁם לֽוֹ. לְמִי שֶׁנִּתְחַיֵּב לוֹ (כתובות י"ט):
8But if the man has no kinsman to whom to make restitution, the debt that should be restored is to be given to God, to the priest, besides the atonement ram through which expiation is made for him.		חוְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָֽאָשָׁם֙ אֵלָ֔יו הָֽאָשָׁ֛ם הַמּוּשָׁ֥ב לַֽיהוָֹ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ עָלָֽיו:
וְאִם־אֵין לָאִישׁ גֹּאֵל - But if the man has no kinsman - i.e., that the plaintiff who made him swear died and has no heirs .		וְאִם־אֵין לָאִישׁ גֹּאֵל. שֶׁמֵּת הַתּוֹבֵעַ שֶׁהִשְׁבִּיעוֹ וְאֵין לוֹ יוֹרְשִׁים:
לְהָשִׁיב הָֽאָשָׁם אֵלָיו - “to whom to make restitution”. when the thief resolved to confess his sin. Our sages 5 ask: Is there a man among Israel who has no kinsman, whether a son, a brother, or any other closest relative from his father’s family going back to our forefather Jacob? This can only refer to a convert who died without any heirs, as he is no longer legally tied to any of his former kin.		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):
הָֽאָשָׁם הַמּוּשָׁב - (lit.) The guilt that should be restored - The extra word “that should be restored” indicates that this refers to both the principal and the fifth.		הָֽאָשָׁם הַמּוּשָׁב. זֶה הַקֶּרֶן וְהַחֹמֶשׁ (בבא קמא ק"י):
לה' לַכֹּהֵן - To God, to the priest - i.e., God has acquired it and given it to the priest of the particular division serving in the Temple at that time.		לה' לַכֹּהֵן. קְנָאוֹ הַשֵּׁם וּנְתָנוֹ לַכֹּהֵן שֶׁבְּאוֹתוֹ מִשְׁמָר (ספרי):
מִלְּבַד אֵיל הַכִּפֻּרִים - Besides the atonement ram. stated in Vayikra 6 that he is required to bring.		מִלְּבַד אֵיל הַכִּפֻּרִים. הָאָמוּר בְּוַיִּקְרָא שֶׁהוּא צָרִיךְ לְהָבִיא:
9Every raised-offering of all the Israelites’ holy things that they must bring to the priest, must belong to him.		טוְכָל־תְּרוּמָ֞ה לְכָל־קָדְשֵׁ֧י בְנֵֽי־יִשְׂרָאֵ֛ל אֲשֶׁר־יַקְרִ֥יבוּ לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה:
וְכָל־תְּרוּמָה וגו' - Every raised-offering… Rabbi Yishmael said: Does one bring terumah to the priest? Surely the priest must go to the granaries to collect it. Why then does Scripture state: “that they must bring to the priest”? It is because “raised-offering” here refers not to terumah but to the first fruits, about which it says: “You must bring the first-ripened fruits of your land to the House of God.” 7 But I still do not know what should be done with them there. Scripture therefore states: “to the priest, must belong to him” – Scripture teaches here that the first fruits must be given to the priest, not only brought to him.		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):
10A person’s holy things will belong to him; whatever a man gives to the priest will be his.”		יוְאִ֥ישׁ אֶת־קֳדָשָׁ֖יו ל֣וֹ יִֽהְי֑וּ אִ֛ישׁ אֲשֶׁר־יִתֵּ֥ן לַכֹּהֵ֖ן ל֥וֹ יִֽהְיֶֽה:
וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִֽהְיוּ - A person’s holy things will belong to him. Since the entitlements of the priests and the Levites are stated, I might think that they may come and take them by force. Scripture therefore states: “A person’s holy things will belong to him,” which tells us that the owners benefit by having the gratification of giving them away to whom they wish. Our sages also expounded many further teachings from this verse in Sifrei. But its aggadic explanation is: “A person’s holy things will belong to him” – one who withholds his tithes and does not give them will eventually possess only the tithes, i.e., his field will ultimately only produce one tenth of what it used to produce. According to this explanation, the end of the verse is interpreted as follows:		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):
אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן - Whatever a man gives to the priest - i.e., when a man gives the priest the entitlements due to him .		אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן. מַתָּנוֹת הָרְאוּיוֹת לוֹ:
לוֹ יִֽהְיֶֽה - will be his - i.e., that man will have much money.		לוֹ יִֽהְיֶֽה. מָמוֹן הַרְבֵּה (ברכות סג.):

Footnotes

Fourth Portion

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 וקנא - 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):

Footnotes

Tanchuma 5.

Fifth Portion

Bamidbar (Numbers) Chapter 7

1On the day on which Moses finished erecting the Tabernacle, he anointed and sanctified it and all its vessels, and anointed and sanctified the Altar and all its vessels.		אוַיְהִ֡י בְּיוֹם֩ כַּלּ֨וֹת משֶׁ֜ה לְהָקִ֣ים אֶת־הַמִּשְׁכָּ֗ן וַיִּמְשַׁ֨ח אֹת֜וֹ וַיְקַדֵּ֤שׁ אֹתוֹ֙ וְאֶת־כָּל־כֵּלָ֔יו וְאֶת־הַמִּזְבֵּ֖חַ וְאֶת־כָּל־כֵּלָ֑יו וַיִּמְשָׁחֵ֖ם וַיְקַדֵּ֥שׁ אֹתָֽם:
וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה - On the day on which Moses finished. It is written כלת intimating the word כַּלָּה “bride,” for on the day the Tabernacle was erected the Israelites were like a bride entering the bridal canopy.		וַיְהִי בְּיוֹם כַּלּוֹת משֶׁה. כלת כְּתִיב — יוֹם הֲקָמַת הַמִּשְׁכָּן הָיוּ יִשְׂרָאֵל כְּכַלָּה הַנִּכְנֶסֶת לַחֻפָּה (פסיקתא; תנחומא):
כַּלּוֹת משֶׁה - Moses finished. Betzalel, Oholiav and all the wise-hearted people made the Tabernacle, yet Scripture attributes it to Moses. This is because he applied himself to oversee the form of each item as God had shown him on Mount Sinai, instructing the craftsmen that they be exactly so, and he did not err in a single form. We find the same with David: since he applied himself to preparing for the construction of the Holy Temple, as it says: “God, remember on David’s behalf all his affliction, how he swore to God: I will not enter my house, I will not lie on my couch, I will not allow my eyes to sleep…until I find a place for God,” 1 it was called by his name although his son Solomon built it, as it says: “see to your own House, David.” 2		כַּלּוֹת משֶׁה. בְּצַלְאֵל וְאָהֳלִיאָב וְכָל חֲכַם לֵב עָשׂוּ אֶת הַמִּשְׁכָּן, וּתְלָאוֹ הַכָּתוּב בְּמֹשֶׁה, לְפִי שֶׁמָּסַר נַפְשׁוֹ עָלָיו, לִרְאוֹת תַּבְנִית כָּל דָּבָר וְדָבָר כְּמוֹ שֶׁהֶרְאָהוּ בָהָר, לְהוֹרוֹת לְעוֹשֵׂי הַמְּלָאכָה, וְלֹא טָעָה בְּתַבְנִית אַחַת; וְכֵן מָצִינוּ בְּדָוִד, לְפִי שֶׁמָּסַר נַפְשׁוֹ עַל בִּנְיַן בֵּית הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר "זְכוֹר ה' לְדָוִד אֵת כָּל עֻנּוֹתוֹ אֲשֶׁר נִשְׁבַּע לַה'" וְגוֹ' (תהילים קל"ב), לְפִיכָךְ נִקְרָא עַל שְׁמוֹ, שֶׁנֶּאֱמַר (מ"א י"ב) "רְאֵה בֵיתְךָ דָּוִד" (תנחומא):
כַּלּוֹת משֶׁה לְהָקִים - On the day on which Moses finished erecting - It does not say: בְּיוֹם הָקִים “on the day on which Moses erected.” This teaches us that on the all previous seven days of the installation rites, Moses erected it and dismantled it, but on that day he erected it but did not dismantle it. It therefore says: “on the day on which Moses finished erecting,” i.e., on that day the repeated erections of the Tabernacle ended. This was on the first day of Nisan. On the second day, the red cow was burned; on the third day, the Levites were dashed with the first dashing of the water mixed with the cow’s ashes; and on the seventh day they were shaven.		כַּלּוֹת משֶׁה לְהָקִים. וְלֹא נֶאֱמַר בְּיוֹם הָקִים, מְלַמֵּד שֶׁכָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מֹשֶׁה מַעֲמִידוֹ וּמְפָרְקוֹ, וּבְאוֹתוֹ הַיּוֹם הֶעֱמִידוֹ וְלֹא פֵּרְקוֹ, לְכָךְ נֶאֱמַר "כַּלּוֹת מֹשֶׁה לְהָקִים" — אוֹתוֹ הַיּוֹם כָּלוּ הֲקָמוֹתָיו, וְרֹאשׁ חֹדֶשׁ נִיסָן הָיָה, בַּשֵּׁנִי נִשְׂרְפָה הַפָּרָה, בַּשְּׁלִישִׁי הִזּוּ הַזָּיָה רִאשׁוֹנָה, וּבַשְּׁבִיעִי גִּלְּחוּ (ספרי):
2The princes of Israel, the heads of their fathers’ houses, presented their offerings. They were the princes of the tribes; they were the ones who would be present during the counting.		בוַיַּקְרִ֨יבוּ֙ נְשִׂיאֵ֣י יִשְׂרָאֵ֔ל רָאשֵׁ֖י בֵּ֣ית אֲבֹתָ֑ם הֵ֚ם נְשִׂיאֵ֣י הַמַּטֹּ֔ת הֵ֥ם הָעֹֽמְדִ֖ים עַל־הַפְּקֻדִֽים:
הֵם נְשִׂיאֵי הַמַּטֹּת - They were the princes of the tribes - who were their foremen in Egypt and were beaten on their account, as it says: “The foremen from among the Israelites were flogged….” 3		הֵם נְשִׂיאֵי הַמַּטֹּת. שֶׁהָיוּ שׁוֹטְרִים עֲלֵיהֶם בְּמִצְרַיִם וְהָיוּ מֻכִּים עֲלֵיהֶם, שֶׁנֶּאֱמַר (שמות ה') וַיֻּכּוּ שֹׁטְרֵי בְּנֵי יִשְׂרָאֵל וְגוֹ' (ספרי):
הֵם הָעֹֽמְדִים עַל־הַפְּקֻדִֽים - They were the ones who (lit.) would stand upon the counted ones - i.e., they later stood with Moses and Aaron when they counted the Israelites, as it says: “There must be one man with you from each tribe….” 4		הֵם הָעֹֽמְדִים עַל־הַפְּקֻדִֽים. שֶׁעָמְדוּ עִם מֹשֶׁה וְאַהֲרֹן כְּשֶׁמָּנוּ אֶת יִשְֹרָאֵל, שֶׁנֶּאֱמַר "וְאִתְּכֶם יִהְיוּ וְגוֹ'" (במדבר א'):
3They brought their offering before God: six covered wagons and 12 cattle—a wagon from each two princes and a work-bull from each one. They presented them in front of the Tabernacle.		גוַיָּבִ֨יאוּ אֶת־קָרְבָּנָ֜ם לִפְנֵ֣י יְהוָֹ֗ה שֵֽׁשׁ־עֶגְלֹ֥ת צָב֙ וּשְׁנֵ֣י עָשָׂ֣ר בָּקָ֔ר עֲגָלָ֛ה עַל־שְׁנֵ֥י הַנְּשִׂאִ֖ים וְשׁ֣וֹר לְאֶחָ֑ד וַיַּקְרִ֥יבוּ אוֹתָ֖ם לִפְנֵ֥י הַמִּשְׁכָּֽן:
שֵֽׁשׁ־עֶגְלֹת צָב - Six covered wagons. The term צָב means nothing other than “covered,” and so we find וּבַצַּבִּים וּבַפְּרָדִים “with covered wagons and mules,” 5 that covered wagons are termed צַבִּים.		שֵֽׁשׁ־עֶגְלֹת צָב. אֵין צָב אֶלָּא מְחֻפִּים, וְכֵן "וּבַצַּבִּים וּבַפְּרָדִים" (ישעיה ס"ו); עֲגָלוֹת מְכֻסּוֹת קְרוּיוֹת צַבִּים:
וַיַּקְרִיבוּ אוֹתָם לִפְנֵי הַמִּשְׁכָּֽן - They presented them in front of the Tabernacle - because Moses did not accept them from them until he was told to by the Omnipresent. Rabbi Natan said: What prompted the princes to be the first to contribute here, whereas in the construction of the Tabernacle they were not the first to contribute? It is only because at that time, this is what the princes said: “Let the community contribute whatever they will contribute, and whatever is missing we will complete.” Once they saw that the community had provided everything – as it says: “what had been brought was enough” 6 – they said, “What can we do now?” So they brought the only things left to bring: the onyx stones and inset stones for the Ephod and the Breastplate. Therefore, here they contributed first.		וַיַּקְרִיבוּ אוֹתָם לִפְנֵי הַמִּשְׁכָּֽן. שֶׁלֹּא קִבֵּל מֹשֶׁה מִיָּדָם עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַמָּקוֹם; אָמַר רַבִּי נָתָן מָה רָאוּ הַנְּשִׂיאִים לְהִתְנַדֵּב כָּאן בַּתְּחִלָּה, וּבִמְלֶאכֶת הַמִּשְׁכָּן לֹא הִתְנַדְּבוּ תְּחִלָּה? אֶלָּא כָּךְ אָמְרוּ הַנְּשִׂיאִים, יִתְנַדְּבוּ צִבּוּר מַה שֶּׁיִּתְנַדְּבוּ, וּמַה שֶּׁמְּחַסְּרִין, אָנוּ מַשְׁלִימִין, כֵּיוָן שֶׁרָאוּ שֶׁהִשְׁלִימוּ צִבּוּר אֶת הַכֹּל, שֶׁנֶּאֱמַר "וְהַמְּלָאכָה הָיְתָה דַיָּם" (שמות ל"ו), אָמְרוּ מֵעַתָּה מַה לָּנוּ לַעֲשׂוֹת? הֵבִיאוּ אַבְנֵי הַשֹּׁהַם וְהַמִּלּוּאִים לָאֵפוֹד וְלַחֹשֶׁן, לְכָךְ הִתְנַדְּבוּ כָּאן תְּחִלָּה (ספרי):
4God spoke to Moses, saying:		דוַיֹּ֥אמֶר יְהוָֹ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר:
5“Take these work-bulls and wagons from them, and let them be used in the service of the Tent of Meeting. You must give them to the Levites, in accordance with each man’s work.”		הקַ֚ח מֵֽאִתָּ֔ם וְהָי֕וּ לַֽעֲבֹ֕ד אֶת־עֲבֹדַ֖ת אֹ֣הֶל מוֹעֵ֑ד וְנָֽתַתָּ֤ה אוֹתָם֙ אֶל־הַֽלְוִיִּ֔ם אִ֖ישׁ כְּפִ֥י עֲבֹֽדָתֽוֹ:
6So Moses took the wagons and the cattle and gave them to the Levites.		ווַיִּקַּ֣ח משֶׁ֔ה אֶת־הָֽעֲגָלֹ֖ת וְאֶת־הַבָּקָ֑ר וַיִּתֵּ֥ן אוֹתָ֖ם אֶל־הַֽלְוִיִּֽם:
7He gave two wagons and four cattle to the clan of Gershon, according to their work.		זאֵ֣ת \| שְׁתֵּ֣י הָֽעֲגָל֗וֹת וְאֵת֙ אַרְבַּ֣עַת הַבָּקָ֔ר נָתַ֖ן לִבְנֵ֣י גֵֽרְשׁ֑וֹן כְּפִ֖י עֲבֹֽדָתָֽם:
כְּפִי עֲבֹֽדָתָֽם - According to their work - for the burden of the clan of Gershon was lighter than that of the clan of Merari, who carried the heavy planks, pillars, and bases.		כְּפִי עֲבֹֽדָתָֽם. שֶׁהָיָה מַשָּׂא בְנֵי גֵרְשׁוֹן קַל מִשֶּׁל מְרָרִי, שֶׁהָיוּ נוֹשְׂאִים הַקְּרָשִׁים וְהָעַמּוּדִים וְהָאֲדָנִים:
8And he gave four wagons and eight cattle to the clan of Merari, according to their work under the direction of Itamar son of Aaron the priest.		חוְאֵ֣ת \| אַרְבַּ֣ע הָֽעֲגָלֹ֗ת וְאֵת֙ שְׁמֹנַ֣ת הַבָּקָ֔ר נָתַ֖ן לִבְנֵ֣י מְרָרִ֑י כְּפִי֙ עֲבֹ֣דָתָ֔ם בְּיַד֙ אִֽיתָמָ֔ר בֶּן־אַֽהֲרֹ֖ן הַכֹּהֵֽן:
9But to the clan of Kehat he did not give any wagons, for incumbent upon them was the work involving the holy objects, which they were to carry on their shoulders.		טוְלִבְנֵ֥י קְהָ֖ת לֹ֣א נָתָ֑ן כִּֽי־עֲבֹדַ֤ת הַקֹּ֨דֶשׁ֙ עֲלֵהֶ֔ם בַּכָּתֵ֖ף יִשָּֽׂאוּ:
כִּֽי־עֲבֹדַת הַקֹּדֶשׁ עֲלֵהֶם - For incumbent upon them was (lit.) the holy work - i.e., that of carrying the holy objects: the Ark, the Table, etc., therefore “they were to carry it on their shoulders.”		כִּֽי־עֲבֹדַת הַקֹּדֶשׁ עֲלֵהֶם. מַשָּׂא דְּבַר הַקְּדֻשָּׁה — הָאָרוֹן וְהַשֻּׁלְחָן וְגוֹ', לְפִיכָךְ בַּכָּתֵף יִשָּׂאוּ:
10The princes brought offerings for the dedication of the Altar on the day it was anointed. The princes presented their offerings in front of the Altar.		יוַיַּקְרִ֣יבוּ הַנְּשִׂאִ֗ים אֵ֚ת חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ בְּי֖וֹם הִמָּשַׁ֣ח אֹת֑וֹ וַיַּקְרִ֧יבוּ הַנְּשִׂיאִ֛ם אֶת־קָרְבָּנָ֖ם לִפְנֵ֥י הַמִּזְבֵּֽחַ:
וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ - The princes brought the dedication of the Altar. After they contributed the wagons and the cattle to transport the Tabernacle, they were inspired to contribute offerings for the Altar in order to dedicate it.		וַיַּקְרִיבוּ הַנְּשִׂאִים אֵת חֲנֻכַּת הַמִּזְבֵּחַ. לְאַחַר שֶׁהִתְנַדְּבוּ הָעֲגָלוֹת וְהַבָּקָר לָשֵׂאת הַמִּשְׁכָּן, נְשָׂאָם לִבָּם לְהִתְנַדֵּב קָרְבְּנוֹת הַמִּזְבֵּחַ לְחַנְּכוֹ:
וַיַּקְרִיבוּ הַנְּשִׂיאִם אֵת קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ - The princes presented their offerings in front of the Altar - for Moses did not accept them from them until he was told to by the Almighty.		וַיַּקְרִיבוּ הַנְּשִׂיאִם אֵת קָרְבָּנָם לִפְנֵי הַמִּזְבֵּחַ. כִּי לֹא קִבֵּל מֹשֶׁה מִיָּדָם עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַגְּבוּרָה (ספרי):
11God said to Moses, “Let one prince each day present his offering for the dedication of the Altar.”		יאוַיֹּ֥אמֶר יְהוָֹ֖ה אֶל־משֶׁ֑ה נָשִׂ֨יא אֶחָ֜ד לַיּ֗וֹם נָשִׂ֤יא אֶחָד֙ לַיּ֔וֹם יַקְרִ֨יבוּ֙ אֶת־קָרְבָּנָ֔ם לַֽחֲנֻכַּ֖ת הַמִּזְבֵּֽחַ:
יַקְרִיבוּ אֶת־קָרְבָּנָם לַֽחֲנֻכַּת הַמִּזְבֵּֽחַ - Let [one prince each day] present his offering for the dedication of the Altar. But Moses did not yet know how they would bring their offerings – in the order of their birth or in the order their tribes were organized when journeying – until he was told by the Holy One, blessed be He: They must offer up their sacrifices according to the order of their journeying formation, each one on his respective day.		יַקְרִיבוּ אֶת־קָרְבָּנָם לַֽחֲנֻכַּת הַמִּזְבֵּֽחַ. וַעֲדַיִן לֹא הָיָה יוֹדֵעַ מֹשֶׁה הֵיאַךְ יַקְרִיבוּ, אִם כְּסֵדֶר תּוֹלְדוֹתָם, אִם כְּסֵדֶר הַמַּסָּעוֹת, עַד שֶׁנֶּאֱמַר לוֹ מִפִּי הַקָּדוֹשׁ בָּרוּךְ הוּא יַקְרִיבוּ לַמַּסָּעוֹת, אִישׁ יוֹמוֹ (שם):
12The one who brought his offering on the first day was Nachshon son of Aminadav of the tribe of Judah.		יבוַיְהִ֗י הַמַּקְרִ֛יב בַּיּ֥וֹם הָֽרִאשׁ֖וֹן אֶת־קָרְבָּנ֑וֹ נַחְשׁ֥וֹן בֶּן־עַמִּֽינָדָ֖ב לְמַטֵּ֥ה יְהוּדָֽה:
בַּיּוֹם הָֽרִאשׁוֹן - On the first day. That day received 10 crowns: It was the first day of the seven days of creation, the first day of the offerings of the princes, etc., as stated in Seder Olam. 7		בַּיּוֹם הָֽרִאשׁוֹן. אוֹתוֹ הַיּוֹם נָטַל עֶשֶׂר עֲטָרוֹת, רִאשׁוֹן לְמַעֲשֵׂה בְרֵאשִׁית, רִאשׁוֹן לַנְּשִׂיאִים וְכוּ', כִּדְאִיתָא בְסֵדֶר עוֹלָם:
לְמַטֵּה יְהוּדָֽה - Of the tribe of Judah. Scripture gives his ancestry as being of his tribe, but the intent is not that he collected money from his tribe to bring this sacrifice. Or perhaps it means: “on behalf of the tribe of Judah,” meaning that he collected money from his tribe to bring his sacrifice? In order to rule out this supposition, Scripture states later: “This was the offering of Nachshon” 8 – meaning that he brought it from his own funds.		לְמַטֵּה יְהוּדָֽה. יִחֲסוֹ הַכָּתוּב עַל שִׁבְטוֹ, וְלֹא שֶׁגָּבָה מִשִּׁבְטוֹ וְהִקְרִיב, אוֹ אֵינוֹ אוֹמֵר "לְמַטֵּה יְהוּדָה" אֶלָּא שֶׁגָּבָה מִשִּׁבְטוֹ וְהֵבִיא, תַּלְמוּד לוֹמָר "זֶה קָרְבַּן נַחְשׁוֹן" — מִשֶּׁלּוֹ הֵבִיא (שם):
13His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil for a grain-offering,		יגוְקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
שְׁנֵיהֶם מְלֵאִים סֹלֶת - Both filled with fine flour - as a voluntary grain-offering.		שְׁנֵיהֶם מְלֵאִים סֹלֶת. לְמִנְחַת נְדָבָה:
14one gold spoon weighing 10 shekels filled with incense,		ידכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
עֲשָׂרָה זָהָב - (lit.) 10 gold. Its meaning is as Onkelos translates it; i.e., it had the weight of 10 silver holy shekels.		עֲשָׂרָה זָהָב. כְּתַרְגּוּמוֹ, מִשְׁקַל עֶשֶׂר שִׁקְלֵי הַקֹּדֶשׁ הָיָה בָהּ:
מְלֵאָה קְטֹֽרֶת - Filled with incense. We do not find any case of incense brought by an individual or on the Outer Altar except for this one. It was a one-time ruling.		מְלֵאָה קְטֹֽרֶת. לֹא מָצִינוּ קְטֹרֶת לְיָחִיד וְלֹא עַל מִזְבֵּחַ הַחִיצוֹן אֶלָּא זוֹ בִּלְבַד, וְהוֹרָאַת שָׁעָה הָיְתָה (מנחות נ'):
15one young bull, one ram, one lamb in its first year as an ascent-offering,		טופַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
פַּר אֶחָד - One young bull - i.e., a unique one, i.e., the choicest in its herd.		פַּר אֶחָד. מְיֻחָד שֶׁבְּעֶדְרוֹ (עי' ספרי):
16one young he-goat as a sin-offering,		טזשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
שְׂעִיר־עִזִּים אֶחָד לְחַטָּֽאת - One young he-goat as a sin-offering - to atone for any possible ritual defilement such as walking above an unknown grave in the depths.		שְׂעִיר־עִזִּים אֶחָד לְחַטָּֽאת. לְכַפֵּר עַל קֶבֶר הַתְּהוֹם — טֻמְאַת סָפֵק (עי' ספרי):
17and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Nachshon son of Aminadav.		יזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתּוּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן נַחְשׁ֖וֹן בֶּן־עַמִּֽינָדָֽב:
18On the second day, Netan’el son of Tzu’ar, the prince of Issachar, brought his offering.		יחבַּיּוֹם֙ הַשֵּׁנִ֔י הִקְרִ֖יב נְתַנְאֵ֣ל בֶּן־צוּעָ֑ר נְשִׂ֖יא יִשָּׂשכָֽר:
הִקְרִיב נְתַנְאֵל בֶּן־צוּעָר … הקרב את קרבנו - Netan’el son of Tzu’ar…brought [his offering]; he brought his offering. Why does Scripture state: הִקְרִיב “he brought” regarding the tribe of Issachar, which is not said regarding any of the other tribes? Because the tribe of Reuben protested and said: “It is enough that the prince of my brother Judah has preceded me! Let me at least have my prince offer after him!” Moses told them: “The Almighty has told me that the princes must bring their offerings in the same order as their journeying formation, by their divisions.” It therefore says: הִקְרִב אֶת קָרְבָּנוֹ “he brought his offering,” where הִקְרִב is written without the usual י. This implies the imperative form הַקְרֵב, indicating that he was commanded by the Almighty: “Bring the offering!” And why is הִקְרִיב “he brought” stated twice? For on account of two things the tribe of Issachar merited to be the second of the tribes to bring its offering: one was because they were well-versed in the Torah, as it says: “and from the descendants of Issachar: those who had comprehension for fixing times”; 9 and the other was because they advised the princes to contribute these offerings. Indeed, in the works of Rabbi Moshe HaDarshan I found: Rabbi Pinechas ben Ya’ir said: Netan’el son of Tzu’ar gave them this advice.		הִקְרִיב נְתַנְאֵל בֶּן־צוּעָר … הקרב את קרבנו. מַה תַּלְמוּד לוֹמָר "הִקְרִיב" בְּשִׁבְטוֹ שֶׁל יִשָּׂשכָר מַה שֶּׁלֹּא נֶאֱמַר בְּכָל הַשְּׁבָטִים? לְפִי שֶׁבָּא רְאוּבֵן וְעִרְעֵר וְאָמַר: אַחַר שֶׁקְּדָמַנִי יְהוּדָה, אַקְרִיב אֲנִי אַחֲרָיו, אָמַר לוֹ מֹשֶׁה מִפִּי הַגְּבוּרָה נֶאֱמַר לִי שֶׁיַּקְרִיבוּ כְּסֵדֶר מַסָּעוֹת — לְדִגְלֵיהֶם, לְכָךְ אָמַר הִקְרִב אֶת קָרְבָּנוֹ, וְהוּא חָסֵר יוֹ"ד, שֶׁהוּא מַשְׁמַע הַקְרֵב, לְשׁוֹן צִוּוּי, שֶׁמִּפִּי הַגְּבוּרָה נִצְטַוָּה "הַקְרֵב". וּמַהוּ הִקְרִיב הִקְרִיב שְׁנֵי פְעָמִים? שֶׁבִּשְׁבִיל שְׁנֵי דְבָרִים זָכָה לְהַקְרִיב שֵׁנִי לַשְּׁבָטִים, אַחַת שֶׁהָיוּ יוֹדְעִים בַּתּוֹרָה, שֶׁנֶּאֱמַר "וּמִבְּנֵי יִשָּׂשכָר יוֹדְעֵי בִינָה לַעִתִּים" (דבהי"א י"ב), וְאַחַת שֶׁהֵם נָתְנוּ עֵצָה לַנְּשִׂיאִים לְהִתְנַדֵּב קָרְבָּנוֹת הַלָּלוּ. וּבִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן מָצָאתִי, אָמַר רַבִּי פִּנְחָס בֶּן יָאִיר נְתַנְאֵל בֶּן צוּעָר הִשִּׂיאָן עֵצָה זוֹ:
19He brought his offering of one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		יטהִקְרִ֨ב אֶת־קָרְבָּנ֜וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
קַֽעֲרַת־כֶּסֶף - One silver bowl. The numerical value of the letters of these two words is 930, alluding to the years of the life of Adam, the first man.		קַֽעֲרַת־כֶּסֶף. מִנְיַן אוֹתִיוֹתָיו בְּגִימַטְרִיָּא תתק"ל, כְּנֶגֶד שְׁנוֹתָיו שֶׁל אָדָם הָרִאשׁוֹן:
שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ - Weighing 130 [shekels]. on account of the fact that when Adam established offspring to perpetuate the world he was 130 years old, as it says: “When Adam had lived 130 years, he had a son in his likeness….” 10		שְׁלשִׁים וּמֵאָה מִשְׁקָלָהּ. עַל שֵׁם שֶׁכְּשֶׁהֶעֱמִיד תּוֹלָדוֹת לְקִיּוּם הָעוֹלָם בֶּן ק"ל שָנָה הָיָה, שֶׁנֶּאֱמַר "וַיְחִי אָדָם שְׁלֹשִׁים וּמְאַת שָׁנָה וַיּוֹלֶד" וְגוֹ' (בראשית ה'):
מִזְרָק אֶחָד כֶּסֶף - One silver dashing basin. These three words together have the numerical value of 520, on account of Noah, who was 500 years old when he first had children, and on account of the 20 years that the decree of the Flood was pronounced before he had his children, as I have explained regarding the verse: “they will have 120 years to repent.” 11 It therefore says מִזְרָק אֶחָד כֶּסֶף, and it does not say מִזְרָק כֶּסֶף אֶחָד with the number at the end of the phrase in the same way as it says regarding the bowl (קַעֲרַת כֶּסֶף אַחַת), to tell us that the letters of אֶחָד are also included in the calculation.		מִזְרָק אֶחָד כֶּסֶף. בְּגִימַטְרִיָּא תק"ך, עַל שֵׁם נֹחַ שֶׁהֶעֱמִיד תּוֹלָדוֹת בֶּן ת"ק שָׁנָה, וְעַל שֵׁם עֶשְֹרִים שָׁנָה שֶׁנִּגְזְרָה גְּזֵרַת הַמַּבּוּל קֹדֶם תּוֹלְדוֹתָיו — כְּמוֹ שֶׁפֵּרַשְׁתִּי אֵצֶל "וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה" (שם ו') — לְפִיכָךְ נֶאֱמַר — מִזְרָק אֶחָד כֶּסֶף, וְלֹא נֶאֱמַר מִזְרָק כֶּסֶף אֶחָד כְּמוֹ שֶׁנֶּאֱמַר בַּקְּעָרָה, לוֹמַר שֶׁאַף אוֹתִיּוֹת שֶׁל אֶחָד מִצְטָרְפוֹת לַמִּנְיָן:
שִׁבְעִים שֶׁקֶל - 70 shekels. alluding to the 70 nations that descended from Noah’s sons.		שִׁבְעִים שֶׁקֶל. כְּנֶגֶד שִׁבְעִים אֻמּוֹת שֶׁיָּצְאוּ מִבָּנָיו:
20one gold spoon weighing 10 shekels filled with incense,		ככַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
כַּף אַחַת - One spoon - alluding to the Torah that was given from the hand (also called כַּף) of the Holy One, blessed be He.		כַּף אַחַת. כְּנֶגֶד הַתּוֹרָה שֶׁנִּתְּנָה מִיָּדוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא:
עֲשָׂרָה זָהָב - Gold [weighing] 10 [shekels] - alluding to the Ten Commandments.		עֲשָׂרָה זָהָב. כְּנֶגֶד עֲשֶׂרֶת הַדִּבְּרוֹת:
מְלֵאָה קְטֹֽרֶת - Filled with incense - alluding to the 613 commandments of the Torah, as the numerical value of קְטֹרֶת is 613, as long as you change the ק to a ד using the system of letter interchange א״ת ב״ש ג״ר ד״ק.		מְלֵאָה קְטֹֽרֶת. גִּימַטְרִיָּא שֶׁל קְטֹרֶת תרי"ג מִצְוֹת, וּבִלְבַד שֶׁתַּחֲלִיף קוֹ"ף בְּדָלֶ"ת עַל יְדֵי א"ת ב"ש ג"ר ד"ק:
21one young bull, one ram, one lamb in its first year as an ascent-offering,		כאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
פַּר אֶחָד - One young bull - alluding to Abraham, about whom it says: “he took a calf” to feed the three angels. 12		פַּר אֶחָד. כְּנֶגֶד אַבְרָהָם, שֶׁנֶּאֱמַר בּוֹ "וַיִּקַּח בֶּן בָּקָר" (שם י"ח):
אַיִל אֶחָד - One ram - alluding to Isaac, about whom it says: “Abraham took the ram and offered it up as an ascent-offering in his son’s stead.” 13		אַיִל אֶחָד. כְּנֶגֶד יִצְחָק, "וַיִּקַּח אֶת הָאַיִל" וְגוֹ' (שם כ"ב):
כֶּֽבֶשׂ־אֶחָד - One lamb - alluding to Jacob, about whom it says, when he worked for Laban: “Jacob segregated the sheep.” 14		כֶּֽבֶשׂ־אֶחָד. כְּנֶגֶד יַעֲקֹב, "וְהַכְּשָׂבִים הִפְרִיד יַעֲקֹב" (שם ל'):
22one young he-goat as a sin-offering,		כבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
שְׂעִיר־עיזים - One young he-goat - to atone for the sale of Joseph, about whom it says: “they slaughtered a young goat and dipped Joseph’s robe in the blood.” 15		שְׂעִיר־עיזים. לְכַפֵּר עַל מְכִירַת יוֹסֵף שֶׁנֶּאֱמַר בּוֹ "וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים" (שם ל"ז):
23and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Netan’el son of Tzu’ar.		כגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן נְתַנְאֵ֖ל בֶּן־צוּעָֽר:
וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם - And for the peace-promoting feast-offering: two bulls - alluding to Moses and Aaron, who brought peace between Israel and God, their Father in Heaven.		וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם. כְּנֶגֶד מֹשֶׁה וְאַהֲרֹן שֶׁנָּתְנוּ שָׁלוֹם בֵּין יִשְׂרָאֵל לַאֲבִיהֶם שֶׁבַּשָּׁמַיִם:
אלים כְּבָשִׂים ועתדים - Rams, he-goats, lambs. Three types of animals, alluding to the priests, Levites, and Israelites, and also alluding to the Torah, the Prophets, and the Writings. The three sets of five allude to the five books of the Torah, the five commandments written on the first tablet, and the other five commandments written on the second tablet. Thus far I have quoted from the works of Rabbi Moshe HaDarshan.		אלים כְּבָשִׂים ועתדים. שְׁלֹשָׁה מִינִים כְּנֶגֶד כֹּהֲנִים וּלְוִיִּם וְיִשְׂרְאֵלִים, וּכְנֶגֶד תּוֹרָה נְבִיאִים וּכְתוּבִים, שָׁלֹשׁ חֲמִשִּׁיּוֹת כְּנֶגֶד חֲמִשָּׁה חֻמְשִׁין וַחֲמֵשֶׁת הַדִּבְּרוֹת הַכְּתוּבִין עַל לוּחַ אֶחָד וַחֲמִשָּׁה הַכְּתוּבִים עַל הַשֵּׁנִי; עַד כָּאן בִּיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן:
24On the third day, the prince who brought his offering was of the tribe of Zebulun: Eli’av son of Chelon.		כדבַּיּוֹם֙ הַשְּׁלִישִׁ֔י נָשִׂ֖יא לִבְנֵ֣י זְבוּלֻ֑ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן:
בַּיּוֹם הַשְּׁלִישִׁי נָשִׂיא וגו' - On the third day, the prince…. means: “On the third day, the prince who brought the offering was of the tribe of Zebulun,” and it is stated similarly for all the remaining princes. However, regarding Netan’el, about whom it says: הִקְרִיב נְתַנְאֵל “Netan’el brought,” 16 it follows naturally to continue “the prince of Issachar” once having already mentioned his name and the bringing of his offering. Regarding the others, however, about whom it does not say: הִקְרִיב “he brought,” it is natural to use this form: נָשִׂיא לִבְנֵי פְּלוֹנִי “the prince of the sons of so-and-so,” i.e., on that day the prince who brought his offering was of that particular tribe.		בַּיּוֹם הַשְּׁלִישִׁי נָשִׂיא וגו'. בַּיּוֹם הַשְּׁלִישִׁי הָיָה הַנָּשִׂיא הַמַּקְרִיב זְבוּלֻן, וְכֵן כֻּלָּם, אֲבָל בִּנְתַנְאֵל שֶׁנֶּאֱמַר בּוֹ הִקְרִיב נְתַנְאֵל, נוֹפֵל אַחֲרָיו הַלָּשׁוֹן לוֹמַר נְשִׂיא יִשָּׂשכָר, לְפִי שֶׁכְּבָר הִזְכִּיר שְׁמוֹ וְהַקְרָבָתוֹ, וּבַשְּׁאָר שֶׁלֹּא נֶאֱמַר בָּהֶן הִקְרִיב, נוֹפֵל עֲלֵיהֶן לָשׁוֹן זֶה — נָשִׂיא לִבְנֵי פְלוֹנִי — אוֹתוֹ הַיּוֹם הָיָה הַנָּשִׂיא הַמַּקְרִיב לְשֵׁבֶט פְּלוֹנִי:
25His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		כהקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
26one gold spoon weighing 10 shekels filled with incense,		כוכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
27one young bull, one ram, one lamb in its first year as an ascent-offering,		כזפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
28one young he-goat as a sin-offering,		כחשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
29and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Eli’av son of Chelon.		כטוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֱלִיאָ֖ב בֶּן־חֵלֹֽן:
30On the fourth day, the prince who brought his offering was of the tribe of Reuben: Elitzur son of Shedei’ur.		לבַּיּוֹם֙ הָֽרְבִיעִ֔י נָשִׂ֖יא לִבְנֵ֣י רְאוּבֵ֑ן אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר:
31His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		לאקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
32one gold spoon weighing 10 shekels filled with incense,		לבכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
33one young bull, one ram, one lamb in its first year as an ascent-offering,		לגפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
34one young he-goat as a sin-offering,		לדשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
35and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Elitzur son of Shedei’ur.		להוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֱלִיצ֖וּר בֶּן־שְׁדֵיאֽוּר:
36On the fifth day, the prince who brought his offering was of the tribe of Simeon: Shelumi’el son of Tzurishadai.		לובַּיּוֹם֙ הַֽחֲמִישִׁ֔י נָשִׂ֖יא לִבְנֵ֣י שִׁמְע֑וֹן שְׁלֻֽמִיאֵ֖ל בֶּן־צוּרִֽישַׁדָּֽי:
37His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		לזקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
38one gold spoon weighing 10 shekels filled with incense,		לחכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
39one young bull, one ram, one lamb in its first year as an ascent-offering,		לטפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
40one young he-goat as a sin-offering,		משְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
41and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Shelumi’el son of Tzurishadai.		מאוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן שְׁלֻֽמִיאֵ֖ל בֶּן־צוּרִֽישַׁדָּֽי:

Footnotes

1 Kings 12:16.

Seder Olam ch. 7.

Sixth Portion

Bamidbar (Numbers) Chapter 7

42On the sixth day, the prince who brought his offering was of the tribe of Gad: Elyasaf son of De’u’el.		מבבַּיּוֹם֙ הַשִּׁשִּׁ֔י נָשִׂ֖יא לִבְנֵ֣י גָ֑ד אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל:
43His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		מגקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
44one gold spoon weighing 10 shekels filled with incense,		מדכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
45one young bull, one ram, one lamb in its first year as an ascent-offering,		מהפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
46one young he-goat as a sin-offering,		מושְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
47and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Elyasaf son of De’u’el.		מזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֶלְיָסָ֖ף בֶּן־דְּעוּאֵֽל:
48On the seventh day, the prince who brought his offering was of the tribe of Ephraim: Elishama son of Amihud.		מחבַּיּוֹם֙ הַשְּׁבִיעִ֔י נָשִׂ֖יא לִבְנֵ֣י אֶפְרָ֑יִם אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד:
49His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		מטקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
50one gold spoon weighing 10 shekels filled with incense,		נכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
51one young bull, one ram, one lamb in its first year as an ascent-offering,		נאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
52one young he-goat as a sin-offering,		נבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
53and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Elishama son of Amihud.		נגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֱלִֽישָׁמָ֖ע בֶּן־עַמִּיהֽוּד:
54On the eighth day, the prince who brought his offering was of the tribe of Manasseh: Gamli’el son of Pedahtzur.		נדבַּיּוֹם֙ הַשְּׁמִינִ֔י נָשִׂ֖יא לִבְנֵ֣י מְנַשֶּׁ֑ה גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר:
55His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		נהקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
56one gold spoon weighing 10 shekels filled with incense,		נוכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
57one young bull, one ram, one lamb in its first year as an ascent-offering,		נזפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
58one young he-goat as a sin-offering,		נחשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
59and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Gamli’el son of Pedahtzur.		נטוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן גַּמְלִיאֵ֖ל בֶּן־פְּדָהצֽוּר:
60On the ninth day, the prince who brought his offering was of the tribe of Benjamin: Avidan son of Gid’oni.		סבַּיּוֹם֙ הַתְּשִׁיעִ֔י נָשִׂ֖יא לִבְנֵ֣י בִנְיָמִ֑ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי:
61His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		סאקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
62one gold spoon weighing 10 shekels filled with incense,		סבכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
63one young bull, one ram, one lamb in its first year as an ascent-offering,		סגפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
64one young he-goat as a sin-offering,		סדשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
65and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Avidan son of Gid’oni.		סהוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲבִידָ֖ן בֶּן־גִּדְעֹנִֽי:
66On the tenth day, the prince who brought his offering was of the tribe of Dan: Achi’ezer son of Amishadai.		סובַּיּוֹם֙ הָֽעֲשִׂירִ֔י נָשִׂ֖יא לִבְנֵ֣י דָ֑ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי:
67His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		סזקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
68one gold spoon weighing 10 shekels filled with incense,		סחכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
69one young bull, one ram, one lamb in its first year as an ascent-offering,		סטפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
70one young he-goat as a sin-offering,		עשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
71and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Achi’ezer son of Amishadai.		עאוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִיעֶ֖זֶר בֶּן־עַמִּֽישַׁדָּֽי:
72On the 11th day, the prince who brought his offering was of the tribe of Asher: Pag’i’el son of Ochran.		עבבְּיוֹם֙ עַשְׁתֵּ֣י עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י אָשֵׁ֑ר פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן:
73His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		עגקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
74one gold spoon weighing 10 shekels filled with incense,		עדכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
75one young bull, one ram, one lamb in its first year as an ascent-offering,		עהפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
76one young he-goat as a sin-offering,		עושְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
77and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Pagi’el son of Ochran.		עזוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן פַּגְעִיאֵ֖ל בֶּן־עָכְרָֽן:
78On the 12th day, the prince who brought his offering was of the tribe of Naphtali: Achira son of Einan.		עחבְּיוֹם֙ שְׁנֵ֣ים עָשָׂ֣ר י֔וֹם נָשִׂ֖יא לִבְנֵ֣י נַפְתָּלִ֑י אֲחִירַ֖ע בֶּן־עֵינָֽן:
79His offering was one silver bowl weighing 130 shekels, one silver dashing basin weighing 70 shekels according to the value of the sacred shekel, both filled with fine flour mixed with oil as a grain-offering,		עטקָרְבָּנ֞וֹ קַֽעֲרַת־כֶּ֣סֶף אַחַ֗ת שְׁלשִׁ֣ים וּמֵאָה֘ מִשְׁקָלָהּ֒ מִזְרָ֤ק אֶחָד֙ כֶּ֔סֶף שִׁבְעִ֥ים שֶׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ שְׁנֵיהֶ֣ם \| מְלֵאִ֗ים סֹ֛לֶת בְּלוּלָ֥ה בַשֶּׁ֖מֶן לְמִנְחָֽה:
80one gold spoon weighing 10 shekels filled with incense,		פכַּ֥ף אַחַ֛ת עֲשָׂרָ֥ה זָהָ֖ב מְלֵאָ֥ה קְטֹֽרֶת:
81one young bull, one ram, one lamb in its first year as an ascent-offering,		פאפַּ֣ר אֶחָ֞ד בֶּן־בָּקָ֗ר אַ֧יִל אֶחָ֛ד כֶּֽבֶשׂ־אֶחָ֥ד בֶּן־שְׁנָת֖וֹ לְעֹלָֽה:
82one young he-goat as a sin-offering,		פבשְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּֽאת:
83and for the peace-promoting feast-offering: two bulls, five rams, five he-goats, and five lambs in their first year. This was the offering of Achira son of Einan.		פגוּלְזֶ֣בַח הַשְּׁלָמִים֘ בָּקָ֣ר שְׁנַ֒יִם֒ אֵילִ֤ם חֲמִשָּׁה֙ עַתֻּדִ֣ים חֲמִשָּׁ֔ה כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה חֲמִשָּׁ֑ה זֶ֛ה קָרְבַּ֥ן אֲחִירַ֖ע בֶּן־עֵינָֽן:

Seventh Portion

Bamidbar (Numbers) Chapter 7

84This was the dedication-offering of the Altar presented by the princes of Israel on the day the Altar was anointed: 12 silver bowls, 12 silver basins, and 12 gold spoons.		פדזֹ֣את \| חֲנֻכַּ֣ת הַמִּזְבֵּ֗חַ בְּיוֹם֙ הִמָּשַׁ֣ח אֹת֔וֹ מֵאֵ֖ת נְשִׂיאֵ֣י יִשְׂרָאֵ֑ל קַֽעֲרֹ֨ת כֶּ֜סֶף שְׁתֵּ֣ים עֶשְׂרֵ֗ה מִזְרְקֵי־כֶ֨סֶף֙ שְׁנֵ֣ים עָשָׂ֔ר כַּפּ֥וֹת זָהָ֖ב שְׁתֵּ֥ים עֶשְׂרֵֽה:
בְּיוֹם הִמָּשַׁח אֹתוֹ - On the day it was anointed - i.e., on the same day that it was anointed Nachshon brought his offering. How, then, do I fulfill that which it says in the later verse: אַחֲרֵי הִמָּשַׁח “after it was anointed”? By saying that it was anointed first, and then he brought his offering. Or perhaps “after it was anointed” means the offering took place some time later, and בְּיוֹם הִמָּשַׁח merely comes to teach that it was anointed by day – i.e., it means “on a day it was anointed”? This cannot be, since it says: בְּיוֹם מָשְׁחוֹ אֹתָם “on the day He anointed them,” 1 from there we already derive the fact that it was anointed by day. Why, then, does Scripture state: “on the day it was anointed”? To teach us that on the day it was anointed, the offering was brought.		בְּיוֹם הִמָּשַׁח אֹתוֹ. בּוֹ בַיּוֹם שֶׁנִּמְשַׁח הִקְרִיב, וּמָה אֲנִי מְקַיֵּם "אַחֲרֵי הִמָּשַׁח" (פסוק פ"ח)? שֶׁנִּמְשַׁח תְּחִלָּה וְאֲחַר כַּךְ הִקְרִיב, אוֹ אַחֲרֵי הִמָּשַׁח — לְאַחַר זְמַן וְלֹא בָא לְלַמֵּד בְּיוֹם הִמָּשַׁח אֶלָּא לוֹמַר שֶׁנִּמְשַׁח בַּיּוֹם? כְּשֶׁהוּא אוֹמֵר (ויקרא ז') "בְּיוֹם מָשְׁחוֹ אֹתָם", לָמַדְנוּ שֶׁנִּמְשַׁח בַּיּוֹם, וּמַה תַּלְמוּד לוֹמָר "בְּיוֹם הִמָּשַׁח אֹתוֹ" ? בַּיּוֹם שֶׁנִּמְשַׁח הִקְרִיב (ספרי):
קַֽעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה - 12 silver bowls. These are the very same items that were contributed each day, and nothing happened to disqualify them from then until now.		קַֽעֲרֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה. הֵם הֵם שֶׁהִתְנַדְּבוּ, וְלֹא אֵרַע בָּהֶם פְּסוּל (שם):
85The weight of each silver bowl was 130 shekels, and that of each basin was 70 shekels; all the silver of the vessels weighed in total exactly 2,400 shekels according to the value of the sacred shekel.		פהשְׁלשִׁ֣ים וּמֵאָ֗ה הַקְּעָרָ֤ה הָֽאַחַת֙ כֶּ֔סֶף וְשִׁבְעִ֖ים הַמִּזְרָ֣ק הָֽאֶחָ֑ד כֹּ֚ל כֶּ֣סֶף הַכֵּלִ֔ים אַלְפַּ֥יִם וְאַרְבַּע־מֵא֖וֹת בְּשֶׁ֥קֶל הַקֹּֽדֶשׁ:
שְׁלשִׁים וּמֵאָה הַקְּעָרָה הָֽאַחַת וגו' - The weight of each [silver] bowl was 130… Why does Scripture need to state this here? The answer is: Since it had previously only said: “weighing 130 shekels,” without specifying which type of shekel, when repeating the weight here it makes a general statement regarding all the vessels: “the silver of the vessels weighed in total…of the sacred shekel.”		שְׁלשִׁים וּמֵאָה הַקְּעָרָה הָֽאַחַת וגו'. מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁנֶּאֱמַר "שְׁלֹשִׁים וּמֵאָה" וְלֹא פֵּרֵשׁ בְּאֵיזוֹ שֶׁקֶל, לְכָךְ חָזַר וּשְׁנָאָהּ כָּאן, וְכָלַל בְּכֻלָּן — כל כסף הכלים, בשקל הקדש:
כֹּל כֶּסֶף הַכֵּלִים וגו' - The silver of the vessels weighed in total… This teaches you that the utensils of the Holy Temple had a precise weight; whether they were weighed individually or they were weighed together, the weight was neither more nor less than it should have been.		כֹּל כֶּסֶף הַכֵּלִים וגו'. לִמֶּדְךָ שֶׁהָיוּ כְלֵי הַמִּקְדָּשׁ מְכֻוָּנִים בְּמִשְׁקָלָן — שׁוֹקְלָן אֶחָד אֶחָד, וְשׁוֹקְלָן כֻּלָּן כְּאֶחָד — לֹא רִבָּה וְלֹא מִעֵט (שם):
86The 12 gold spoons were filled with incense. Each spoon weighed 10 shekels according to the value of the sacred shekel; all the gold spoons thus totaled 120 shekels.		פוכַּפּ֨וֹת זָהָ֤ב שְׁתֵּֽים־עֶשְׂרֵה֙ מְלֵאֹ֣ת קְטֹ֔רֶת עֲשָׂרָ֧ה עֲשָׂרָ֛ה הַכַּ֖ף בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ כָּל־זְהַ֥ב הַכַּפּ֖וֹת עֶשְׂרִ֥ים וּמֵאָֽה:
כַּפּוֹת זָהָב שְׁתֵּֽים־עֶשְׂרֵה - 12 gold spoons. Why is this said again? The answer is: Since it stated regarding the individual offerings: כַּף אַחַת עֲשָׂרָה זָהָב (lit., “one spoon of 10 gold”), does this mean: the spoon was made of gold and weighed 10 silver shekels, or that the spoon was of silver and weighed 10 gold shekels – for gold shekels do not have the same weight as those of silver? In order to answer this question, Scripture states: כַּפּוֹת זָהָב “gold spoons” – they were made of gold.		כַּפּוֹת זָהָב שְׁתֵּֽים־עֶשְׂרֵה. לָמָּה נֶאֱמַר? לְפִי שֶׁנֶּאֱמַר כַּף אַחַת עֲשָׂרָה זָהָב, הִיא שֶׁל זָהָב וּמִשְׁקָלָהּ עֲשָׂרָה שְׁקָלִים שֶׁל כֶּסֶף, אוֹ אֵינוֹ אֶלָּא כַּף אַחַת שֶׁל כֶּסֶף וּמִשְׁקָלָהּ עֲשָׂרָה שִׁקְלֵי זָהָב — וְשִׁקְלֵי זָהָב אֵין מִשְׁקָלָם שָׁוֶה לְשֶׁל כֶּסֶף — תַּלְמוּד לוֹמָר "כַּפּוֹת זָהָב" — שֶׁל זָהָב הָיוּ (שם):
87The total of the cattle for the ascent-offerings was 12 bulls, 12 rams, and 12 lambs in their first year with their grain-offerings. There were 12 young he-goats for sin-offerings.		פזכָּל־הַבָּקָ֨ר לָֽעֹלָ֜ה שְׁנֵ֧ים עָשָׂ֣ר פָּרִ֗ים אֵילִ֤ם שְׁנֵֽים־עָשָׂר֙ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנֵ֥ים עָשָׂ֖ר וּמִנְחָתָ֑ם וּשְׂעִירֵ֥י עִזִּ֛ים שְׁנֵ֥ים עָשָׂ֖ר לְחַטָּֽאת:
88The total of cattle for the peace-promoting feast-offerings was 24 bulls, 60 rams, 60 he-goats, and 60 lambs in their first year. This was the dedication-offering for the Altar, which was offered up after the Altar was anointed.		פחוְכֹ֞ל בְּקַ֣ר \| זֶ֣בַח הַשְּׁלָמִ֗ים עֶשְׂרִ֣ים וְאַרְבָּעָה֘ פָּרִים֒ אֵילִ֤ם שִׁשִּׁים֙ עַתֻּדִ֣ים שִׁשִּׁ֔ים כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה שִׁשִּׁ֑ים זֹ֚את חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ אַֽחֲרֵ֖י הִמָּשַׁ֥ח אֹתֽוֹ:
89When Moses would come into the Tent of Meeting so God could speak with him, he would hear the voice speaking to itself, issuing from between the two cherubim above the covering that was over the Ark of the Testimony, and He would speak to him.		פטוּבְבֹ֨א משֶׁ֜ה אֶל־אֹ֣הֶל מוֹעֵד֘ לְדַבֵּ֣ר אִתּוֹ֒ וַיִּשְׁמַ֨ע אֶת־הַקּ֜וֹל מִדַּבֵּ֣ר אֵלָ֗יו מֵעַ֤ל הַכַּפֹּ֨רֶת֙ אֲשֶׁר֙ עַל־אֲרֹ֣ן הָֽעֵדֻ֔ת מִבֵּ֖ין שְׁנֵ֣י הַכְּרֻבִ֑ים וַיְדַבֵּ֖ר אֵלָֽיו:
וּבְבֹא משֶׁה - When Moses would come. Here is an illustration of the principle: When two verses seem to contradict each other, a third one can come and reconcile them. One verse says: “God spoke to Moses from the Tent of Meeting,” 50 i.e., outside the Curtain. Another verse says: “I will speak to you from above the Cover,” 51 i.e. in the Holy of Holies. This verse comes and reconciles them: Moses would enter the Tent of Meeting and there he heard the voice coming from above the Cover.		וּבְבֹא משֶׁה. שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה, שְׁלִישִׁי בָא וְהִכְרִיעַ בֵּינֵיהֶם, כָּתוּב אֶחָד אוֹמֵר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א') — וְהוּא חוּץ לַפָּרֹכֶת — וְכָתוּב אֶחָד אוֹמֵר "וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת" (שמות כ"ה), בָּא זֶה וְהִכְרִיעַ בֵּינֵיהֶם: מֹשֶׁה בָא אֶל אֹהֶל מוֹעֵד, וְשָׁם שׁוֹמֵעַ אֶת הַקּוֹל הַבָּא מֵעַל הַכַּפֹּרֶת — :
מִבֵּין שְׁנֵי הַכְּרוּבִים - between the two cherubim. i.e., the voice emanates from heaven to the area between the two cherubim and from there emanates to the Tent of Meeting.		מִבֵּין שְׁנֵי הַכְּרוּבִים. הַקּוֹל יוֹצֵא מִן הַשָּׁמַיִם לְבֵין שְׁנֵי הַכְּרוּבִים, וּמִשָּׁם יָצָא לְאֹהֶל מוֹעֵד (ספרי):
מִדַּבֵּר - is equivalent to מִתְדַּבֵּר “speaking with itself.” It is respectful to the One Above to speak in this manner, implying that He would speak with Himself and Moses seemed to be merely overhearing and was not addressed directly.		מִדַּבֵּר. כְּמוֹ מִתְדַּבֵּר, כְּבוֹדוֹ שֶׁל מַעְלָה לוֹמַר כֵּן, מְדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וּמֹשֶׁה שׁוֹמֵעַ מֵאֵלָיו:
וַיְדַבֵּר אֵלָיו - And He would speak to him. this extra phrase implies: to Moses specifically, and is added to exclude Aaron from those communications where Scripture might be understood as implying otherwise.		וַיְדַבֵּר אֵלָיו. לְמַעֵט אֶת אַהֲרֹן מִן הַדִּבְּרוֹת (עי' ספרי):
וַיִּשְׁמַע אֶת־הַקּוֹל - He would hear the voice. Perhaps only Moses heard the voice because it was low? This cannot be, for Scripture states: אֶת הַקּוֹל “the voice” – the same voice that spoke with him at Sinai and was heard by the entire nation. But it was still necessary for Moses to enter the Tent of Meeting to hear it, as once it reached the entrance, it stopped and did not go outside the Tent.		וַיִּשְׁמַע אֶת־הַקּוֹל. יָכוֹל קוֹל נָמוּךְ, תַּלְמוּד לוֹמָר "אֶת הַקּוֹל", הוּא הַקּוֹל שֶׁנִּדְבַּר עִמּוֹ בְּסִינַי, וּכְשֶׁמַּגִּיעַ לַפֶּתַח הָיָה נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל:

Footnotes

Leviticus 7:36.

Maftir Portion

Bamidbar (Numbers) Chapter 7

87The total of the cattle for the ascent-offerings was 12 bulls, 12 rams, and 12 lambs in their first year with their grain-offerings. There were 12 young he-goats for sin-offerings.		פזכָּל־הַבָּקָ֨ר לָֽעֹלָ֜ה שְׁנֵ֧ים עָשָׂ֣ר פָּרִ֗ים אֵילִ֤ם שְׁנֵֽים־עָשָׂר֙ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנֵ֥ים עָשָׂ֖ר וּמִנְחָתָ֑ם וּשְׂעִירֵ֥י עִזִּ֛ים שְׁנֵ֥ים עָשָׂ֖ר לְחַטָּֽאת:
88The total of cattle for the peace-promoting feast-offerings was 24 bulls, 60 rams, 60 he-goats, and 60 lambs in their first year. This was the dedication-offering for the Altar, which was offered up after the Altar was anointed.		פחוְכֹ֞ל בְּקַ֣ר \| זֶ֣בַח הַשְּׁלָמִ֗ים עֶשְׂרִ֣ים וְאַרְבָּעָה֘ פָּרִים֒ אֵילִ֤ם שִׁשִּׁים֙ עַתֻּדִ֣ים שִׁשִּׁ֔ים כְּבָשִׂ֥ים בְּנֵֽי־שָׁנָ֖ה שִׁשִּׁ֑ים זֹ֚את חֲנֻכַּ֣ת הַמִּזְבֵּ֔חַ אַֽחֲרֵ֖י הִמָּשַׁ֥ח אֹתֽוֹ:
89When Moses would come into the Tent of Meeting so God could speak with him, he would hear the voice speaking to itself, issuing from between the two cherubim above the covering that was over the Ark of the Testimony, and He would speak to him.		פטוּבְבֹ֨א משֶׁ֜ה אֶל־אֹ֣הֶל מוֹעֵד֘ לְדַבֵּ֣ר אִתּוֹ֒ וַיִּשְׁמַ֨ע אֶת־הַקּ֜וֹל מִדַּבֵּ֣ר אֵלָ֗יו מֵעַ֤ל הַכַּפֹּ֨רֶת֙ אֲשֶׁר֙ עַל־אֲרֹ֣ן הָֽעֵדֻ֔ת מִבֵּ֖ין שְׁנֵ֣י הַכְּרֻבִ֑ים וַיְדַבֵּ֖ר אֵלָֽיו:
וּבְבֹא משֶׁה - When Moses would come. Here is an illustration of the principle: When two verses seem to contradict each other, a third one can come and reconcile them. One verse says: “God spoke to Moses from the Tent of Meeting,” 50 i.e., outside the Curtain. Another verse says: “I will speak to you from above the Cover,” 51 i.e. in the Holy of Holies. This verse comes and reconciles them: Moses would enter the Tent of Meeting and there he heard the voice coming from above the Cover.		וּבְבֹא משֶׁה. שְׁנֵי כְתוּבִים הַמַּכְחִישִׁים זֶה אֶת זֶה, שְׁלִישִׁי בָא וְהִכְרִיעַ בֵּינֵיהֶם, כָּתוּב אֶחָד אוֹמֵר "וַיְדַבֵּר ה' אֵלָיו מֵאֹהֶל מוֹעֵד" (ויקרא א') — וְהוּא חוּץ לַפָּרֹכֶת — וְכָתוּב אֶחָד אוֹמֵר "וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת" (שמות כ"ה), בָּא זֶה וְהִכְרִיעַ בֵּינֵיהֶם: מֹשֶׁה בָא אֶל אֹהֶל מוֹעֵד, וְשָׁם שׁוֹמֵעַ אֶת הַקּוֹל הַבָּא מֵעַל הַכַּפֹּרֶת — :
מִבֵּין שְׁנֵי הַכְּרוּבִים - between the two cherubim. i.e., the voice emanates from heaven to the area between the two cherubim and from there emanates to the Tent of Meeting.		מִבֵּין שְׁנֵי הַכְּרוּבִים. הַקּוֹל יוֹצֵא מִן הַשָּׁמַיִם לְבֵין שְׁנֵי הַכְּרוּבִים, וּמִשָּׁם יָצָא לְאֹהֶל מוֹעֵד (ספרי):
מִדַּבֵּר - is equivalent to מִתְדַּבֵּר “speaking with itself.” It is respectful to the One Above to speak in this manner, implying that He would speak with Himself and Moses seemed to be merely overhearing and was not addressed directly.		מִדַּבֵּר. כְּמוֹ מִתְדַּבֵּר, כְּבוֹדוֹ שֶׁל מַעְלָה לוֹמַר כֵּן, מְדַּבֵּר בֵּינוֹ לְבֵין עַצְמוֹ, וּמֹשֶׁה שׁוֹמֵעַ מֵאֵלָיו:
וַיְדַבֵּר אֵלָיו - And He would speak to him. this extra phrase implies: to Moses specifically, and is added to exclude Aaron from those communications where Scripture might be understood as implying otherwise.		וַיְדַבֵּר אֵלָיו. לְמַעֵט אֶת אַהֲרֹן מִן הַדִּבְּרוֹת (עי' ספרי):
וַיִּשְׁמַע אֶת־הַקּוֹל - He would hear the voice. Perhaps only Moses heard the voice because it was low? This cannot be, for Scripture states: אֶת הַקּוֹל “the voice” – the same voice that spoke with him at Sinai and was heard by the entire nation. But it was still necessary for Moses to enter the Tent of Meeting to hear it, as once it reached the entrance, it stopped and did not go outside the Tent.		וַיִּשְׁמַע אֶת־הַקּוֹל. יָכוֹל קוֹל נָמוּךְ, תַּלְמוּד לוֹמָר "אֶת הַקּוֹל", הוּא הַקּוֹל שֶׁנִּדְבַּר עִמּוֹ בְּסִינַי, וּכְשֶׁמַּגִּיעַ לַפֶּתַח הָיָה נִפְסָק וְלֹא הָיָה יוֹצֵא חוּץ לָאֹהֶל:

Haftarah

Shoftim (Judges) Chapter 13

2And there was one man from Zorah, from the family of the Danites, whose name was Manoah; and his wife was barren, and had not borne.		בוַיְהִי֩ אִ֨ישׁ אֶחָ֧ד מִצָּרְעָ֛ה מִמִּשְׁפַּ֥חַת הַדָּנִ֖י וּשְׁמ֣וֹ מָנ֑וֹחַ וְאִשְׁתּ֥וֹ עֲקָרָ֖ה וְלֹ֥א יָלָֽדָה:
3And an angel of the Lord appeared to the woman, and said to her, "Behold now, you are barren, and have not borne; and you shall conceive and bear a son.		גוַיֵּרָ֥א מַלְאַךְ־יְהֹוָ֖ה אֶל־הָאִשָּׁ֑ה וַיֹּ֣אמֶר אֵלֶ֗יהָ הִנֵּה־נָ֚א אַתְּ־עֲקָרָה֙ וְלֹ֣א יָלַ֔דְתְּ וְהָרִ֖ית וְיָלַ֥דְתְּ בֵּֽן:
4Consequently, beware now, and do not drink wine or strong drink, and do not eat any unclean thing.		דוְעַתָּה֙ הִשָּׁ֣מְרִי נָ֔א וְאַל־תִּשְׁתִּ֖י יַ֣יִן וְשֵׁכָ֑ר וְאַל־תֹּאכְלִ֖י כָּל־טָמֵֽא:
wine or strong drink. יַיִן וְשֵׁכָר. New and old wine [after Targum Jonathan].		יין ושכר. (תרגום:) חמר חדת ועתיק:
5Because you shall conceive, and bear a son; and a razor shall not come upon his head, for a Nazirite to God shall the lad be from the womb; and he will begin to save Israel from the hand of the Philistines."		הכִּי֩ הִנָּ֨ךְ הָרָ֜ה וְיֹלַ֣דְתְּ בֵּ֗ן וּמוֹרָה֙ לֹא־יַעֲלֶ֣ה עַל־רֹאשׁ֔וֹ כִּֽי־נְזִ֧יר אֱלֹהִ֛ים יִהְיֶ֥ה הַנַּ֖עַר מִן־הַבָּ֑טֶן וְה֗וּא יָחֵ֛ל לְהוֹשִׁ֥יעַ אֶת־יִשְׂרָאֵ֖ל מִיַּ֥ד פְּלִשְׁתִּֽים:
וּמוֹרָה. (Lit., a thrower.) This is a razor because it casts and throws off hair.		ומורה. תער, על שם שמורה ומשליך את השער:
6And the woman came and said to her husband, saying, "A man of God came to me, and his appearance was like the appearance of an angel of God, very awesome; and I did not ask him from where he was and his name he did not tell me.		ווַתָּבֹ֣א הָאִשָּׁ֗ה וַתֹּ֣אמֶר לְאִישָׁהּ֘ לֵאמֹר֒ אִ֚ישׁ הָאֱלֹהִים֙ בָּ֣א אֵלַ֔י וּמַרְאֵ֕הוּ כְּמַרְאֵ֛ה מַלְאַ֥ךְ הָאֱלֹהִ֖ים נוֹרָ֣א מְאֹ֑ד וְלֹ֚א שְׁאִלְתִּ֙יהוּ֙ אֵֽי־מִזֶּ֣ה ה֔וּא וְאֶת־שְׁמ֖וֹ לֹֽא־הִגִּ֥יד לִֽי:
7And he said to me, 'Behold, you shall conceive and bear a son; and now do not drink wine and strong drink, and do not eat any unclean (thing), for a Nazirite to God shall the lad be, from the womb until the day of his death.' "		זוַיֹּ֣אמֶר לִ֔י הִנָּ֥ךְ הָרָ֖ה וְיֹלַ֣דְתְּ בֵּ֑ן וְעַתָּ֞ה אַל־תִּשְׁתִּ֣י \| יַ֣יִן וְשֵׁכָ֗ר וְאַל־תֹּֽאכְלִי֙ כָּל־טֻמְאָ֔ה כִּֽי־נְזִ֚יר אֱלֹהִים֙ יִהְיֶ֣ה הַנַּ֔עַר מִן־הַבֶּ֖טֶן עַד־י֥וֹם מוֹתֽוֹ:
and do not eat any unclean (things). Of those things that are prohibited to a Nazir.		ואל תאכלי כל טמאה. דברים האסורים לנזיר:
8And Manoah entreated the Lord, and said, "Please, O Lord, the man of God whom You sent, let him come now again to us, and teach us what we shall do to the lad that will be born."		חוַיֶּעְתַּ֥ר מָנ֛וֹחַ אֶל־יְהֹוָ֖ה וַיֹּאמַ֑ר בִּ֣י אֲדוֹנָ֔י אִ֣ישׁ הָאֱלֹהִ֞ים אֲשֶׁ֣ר שָׁלַ֗חְתָּ יָבוֹא־נָ֥א עוֹד֙ אֵלֵ֔ינוּ וְיוֹרֵ֕נוּ מַֽה־נַּעֲשֶֹ֖ה לַנַּ֥עַר הַיּוּלָּֽד:
לַנַּעַר הַיּוּלָּד. To the lad that will be born.		לנער היולד. העתיד להוולד:
9And God hearkened to the voice of Manoah; and the angel of God came again to the woman, and she was sitting in the field, and Manoah her husband was not with her.		טוַיִּשְׁמַ֥ע הָאֱלֹהִ֖ים בְּק֣וֹל מָנ֑וֹחַ וַיָּבֹ֣א מַלְאַךְ֩ הָאֱלֹהִ֨ים ע֜וֹד אֶל־הָאִשָּׁ֗ה וְהִיא֙ יוֹשֶׁ֣בֶת בַּשָּׂדֶ֔ה וּמָנ֥וֹחַ אִישָׁ֖הּ אֵ֥ין עִמָּֽהּ:
10And the woman hurried and ran, and told to her husband; and she said to him, "Behold, there has appeared to me the man that came to me on that day."		יוַתְּמַהֵר֙ הָֽאִשָּׁ֔ה וַתָּ֖רָץ וַתַּגֵּ֣ד לְאִישָׁ֑הּ וַתֹּ֣אמֶר אֵלָ֔יו הִנֵּ֨ה נִרְאָ֚ה אֵלַי֙ הָאִ֔ישׁ אֲשֶׁר־בָּ֥א בַיּ֖וֹם אֵלָֽי:
11And Manoah arose and went after his wife; and he came to the man, and said to him, "Are you the man that spoke to the woman?" And he said, "I am."		יאוַיָּ֛קָם וַיֵּ֥לֶךְ מָנ֖וֹחַ אַחֲרֵ֣י אִשְׁתּ֑וֹ וַיָּבֹא֙ אֶל־הָאִ֔ישׁ וַיֹּ֣אמֶר ל֗וֹ הַאַתָּ֥ה הָאִ֛ישׁ אֲשֶׁר־דִּבַּ֥רְתָּ אֶל־הָאִשָּׁ֖ה וַיֹּ֥אמֶר אָֽנִי:
after his wife. after her counsel.		אחרי אשתו. אחר עצתה:
12And Manoah said, "Now your words will come forth; what shall be the rule for the lad, and his doing?"		יבוַיֹּ֣אמֶר מָנ֔וֹחַ עַתָּ֖ה יָבֹ֣א דְבָרֶ֑יךָ מַה־יִּֽהְיֶ֥ה מִשְׁפַּט־הַנַּ֖עַר וּמַעֲשֵֹֽהוּ:
what shall be the rule for the lad, and his doing. What is proper for the lad and what shall be done to him [after Targum Jonathan].		מה יהיה משפט הנער ומעשהו. (תרגום:) מה חזי למעבד לעולימא ומה נעביד ליה:
13And the angel of the Lord said to Manoah, "Of all that I said to the woman shall she beware.		יגוַיֹּ֛אמֶר מַלְאַ֥ךְ יְהֹוָ֖ה אֶל־מָנ֑וֹחַ מִכֹּ֛ל אֲשֶׁר־אָמַ֥רְתִּי אֶל־הָאִשָּׁ֖ה תִּשָּׁמֵֽר:
14From all that comes out of the grapevine she shall not eat, and wine or strong drink she may not drink, and any unclean (thing) she may not eat; all that I commanded her, shall she observe."		ידמִכֹּ֣ל אֲשֶׁר־יֵצֵא֩ מִגֶּ֨פֶן הַיַּ֜יִן לֹ֣א תֹאכַ֗ל וְיַ֚יִן וְשֵׁכָר֙ אַל־תֵּ֔שְׁתְּ וְכָל־טֻמְאָ֖ה אַל־תֹּאכַ֑ל כֹּ֥ל אֲשֶׁר־צִוִּיתִ֖יהָ תִּשְׁמֹֽר:
15And Manoah said to the angel of the Lord, "Let us take you in now, and prepare for you a kid goat."		טווַיֹּ֥אמֶר מָנ֖וֹחַ אֶל־מַלְאַ֣ךְ יְהֹוָ֑ה נַעְצְרָה־נָּ֣א אוֹתָ֔ךְ וְנַעֲשֶֹ֥ה לְפָנֶ֖יךָ גְּדִ֥י עִזִּֽים:
Let us take you in now. Let us ingather you into the house.		נעצרה נא אותך. נאסוף אותך אל הבית:
16And the angel of the Lord said to Manoah, "If you take me in I will not eat of your bread, and if you will make a burnt-offering, you must offer it to the Lord;" For Manoah did not know that he was an angel of the Lord.		טזוַיֹּאמֶר֩ מַלְאַ֨ךְ יְהֹוַ֜ה אֶל־מָנ֗וֹחַ אִם־תַּעְצְרֵ֙נִי֙ לֹא־אֹכַ֣ל בְּלַחְמֶ֔ךָ וְאִם־תַּעֲשֶֹ֣ה עֹלָ֔ה לַיהֹוָ֖ה תַּעֲלֶ֑נָּה כִּ֚י לֹא־יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ יְהֹוָ֖ה הֽוּא:
17And Manoah said to the angel of the Lord, "What is your name, that when your word will come we may do you honor."		יזוַיֹּ֧אמֶר מָנ֛וֹחַ אֶל־מַלְאַ֥ךְ יְהֹוָ֖ה מִ֣י שְׁמֶ֑ךָ כִּֽי־יָבֹ֥א דְבָרְךָ֖ (כתיב דְבָרְיךָ֖) וְכִבַּדְנֽוּךָ:
that when your word will come. If a message will come from you, by knowing and recognizing your name.		כי יבא דברך. אם יבא לנו שליחות דבר מאתך, משנדע ונכיר את שמך:
we will honor you. and do that which you request.		וכבדנוך. ונעשה מה שתשלח לנו:
18And the angel of the Lord said to him, "Why do you presently ask for my name; since it is hidden."		יחוַיֹּ֚אמֶר לוֹ֙ מַלְאַ֣ךְ יְהֹוָ֔ה לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וְהוּא־פֶֽלִאי:
וְהוּא פֶּלִאי. I.e., hidden. It is constantly changed and it is not known to what it was changed today.		והוא פלאי. מכוסה, תמיד הוא משתנה ואין ידוע למה משתנה היום (ספרי נשא מב):
19And Manoah took the kid goat and the meal-offering, and offered it upon the rock to the Lord; and (the angel) did wondrously, and Manoah and his wife looked on.		יטוַיִּקַּ֨ח מָנ֜וֹחַ אֶת־גְּדִ֚י הָעִזִּים֙ וְאֶת־הַמִּנְחָ֔ה וַיַּ֥עַל עַל־הַצּ֖וּר לַֽיהֹוָ֑ה וּמַפְלִ֣א לַעֲשֹ֔וֹת וּמָנ֥וֹחַ וְאִשְׁתּ֖וֹ רֹאִֽים:
20And it was, when the flame went up from upon the altar toward heaven, and the angel of the Lord ascended in the flame of the altar. And Manoah and his wife looked on, and they fell on their faces to the ground.		כוַיְהִי֩ בַעֲל֨וֹת הַלַּ֜הַב מֵעַ֚ל הַמִּזְבֵּ֙חַ֙ הַשָּׁמַ֔יְמָה וַיַּ֥עַל מַלְאַךְ־יְהֹוָ֖ה בְּלַ֣הַב הַמִּזְבֵּ֑חַ וּמָנ֚וֹחַ וְאִשְׁתּוֹ֙ רֹאִ֔ים וַיִּפְּל֥וּ עַל־פְּנֵיהֶ֖ם אָֽרְצָה:
21And the angel of the Lord did not continue to appear to Manoah and to his wife. Then Manoah knew that he was an angel of the Lord.		כאוְלֹא־יָ֚סַף עוֹד֙ מַלְאַ֣ךְ יְהֹוָ֔ה לְהֵרָאֹ֖ה אֶל־מָנ֣וֹחַ וְאֶל־אִשְׁתּ֑וֹ אָ֚ז יָדַ֣ע מָנ֔וֹחַ כִּֽי־מַלְאַ֥ךְ יְהֹוָ֖ה הֽוּא:
22And Manoah said to his wife, "We shall surely die, because we have seen God."		כבוַיֹּ֧אמֶר מָנ֛וֹחַ אֶל־אִשְׁתּ֖וֹ מ֣וֹת נָמ֑וּת כִּ֥י אֱלֹהִ֖ים רָאִֽינוּ:
23But his wife said to him, "If the Lord wanted to kill us, He would not have received from our hand a burnt-offering and a meal-offering, and He would not have shown us all these things; and at this time He would not let us hear (such things) as these."		כגוַתֹּ֧אמֶר ל֣וֹ אִשְׁתּ֗וֹ לוּ֩ חָפֵ֨ץ יְהֹוָ֚ה לַהֲמִיתֵ֙נוּ֙ לֹֽא־לָקַ֚ח מִיָּדֵ֙נוּ֙ עֹלָ֣ה וּמִנְחָ֔ה וְלֹ֥א הֶרְאָ֖נוּ אֶת־כָּל־אֵ֑לֶּה וְכָעֵ֕ת לֹ֥א הִשְׁמִיעָ֖נוּ כָּזֹֽאת:
וְכָעֵת. (Lit., and at a time) I.e., and at this time.		וכעת. הזאת:
He would not let us hear (such things) as these. He would not let us hear such news (of our child) if we were deserving of death.		לא השמיענו כזאת. לא היה משמיענו בשורה זו אם ראויים אנו למות:
24And the woman bore a son and called his name Samson; and the lad grew, and the Lord blessed him.		כדוַתֵּ֚לֶד הָֽאִשָּׁה֙ בֵּ֔ן וַתִּקְרָ֥א אֶת־שְׁמ֖וֹ שִׁמְשׁ֑וֹן וַיִּגְדַּ֣ל הַנַּ֔עַר וַֽיְבָרְכֵ֖הוּ יְהֹוָֽה:
25And the spirit of the Lord began to come to him at times in the camp of Dan; between Zorah and Eshtaol.		כהוַתָּ֙חֶל֙ ר֣וּחַ יְהֹוָ֔ה לְפַעֲמ֖וֹ בְּמַחֲנֵה־דָ֑ן בֵּ֥ין צָרְעָ֖ה וּבֵ֥ין אֶשְׁתָּאֹֽל:
לְפַעֲמוֹ. To come within him at times (לִפְעָמִים).		לפעמו. לבא בקרבו לפעמים:

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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