| 2Moses spoke to the heads of the tribes of the children of Israel, saying: This is the thing the Lord has commanded. |
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בוַיְדַבֵּ֤ר משֶׁה֙ אֶל־רָאשֵׁ֣י הַמַּטּ֔וֹת לִבְנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה: |
| the heads of the tribes: He honored the chieftains by teaching them first, and only later the rest of the Israelites. How do we know that he did so with other statements? For it says, “[Moses called to them] and Aaron and all the princes of the community returned to him, and Moses would speak to them. Afterwards, all the children of Israel would draw near” (Exod. 34:31-32). [If so,] why did [Scripture] see fit to mention it here? It is to teach us that annulment of vows may be performed by a single expert, and if no single expert is available, it may be annulled by three laymen. Alternatively, perhaps Moses related this passage to the princes alone? However, here it says, “This is the word,” and in [the chapter dealing with] sacrifices slaughtered outside the Temple confines it [also] says, “This is the word” (Lev. 17:2). Just as there it was said to Aaron, his sons and all the Israelites, as it says, “Speak to Aaron, etc.” (Lev. 17:2), so in this case was it said to all of them. — [Ned. 78a] |
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רָאשֵׁי הַמַּטּוֹת:
חָלַק כָּבוֹד לַנְּשִׂיאִים לְלַמְּדָם תְּחִלָּה וְאַחַר כָּךְ לְכָל בְּנֵי יִשְׂרָאֵל; וּמִנַּיִן שֶׁאַף שְׁאָר הַדִּבְּרוֹת כֵּן? תַּלְמוּד לוֹמַר (שמות ל"ד) "וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם, וְאַחֲרֵי כֵן נִגְּשׁוּ כָּל בְּנֵי יִשְׂרָאֵל". וּמָה רָאָה לְאָמְרָהּ כָּאן? לִמֵּד שֶׁהֲפָרַת נְדָרִים בְּיָחִיד מֻמְחֶה, וְאִם אֵין יָחִיד מֻמְחֶה, מֵפֵר בִּשְׁלֹשָׁה הֶדְיוֹטוֹת; אוֹ יָכוֹל שֶׁלֹּא אָמַר מֹשֶׁה פָרָשָׁה זוֹ אֶלָּא לַנְּשִׂיאִים בִּלְבַד? נֶאֱמַר כָּאן "זֶה הַדָּבָר" וְנֶאֱמַר בִּשְׁחוּטֵי חוּץ (ויקרא י"ז) "זֶה הַדָּבָר", מַה לְּהַלָּן נֶאֶמְרָה לְאַהֲרֹן וּלְבָנָיו וּלְכָל בְּנֵי יִשְׂרָאֵל — שֶׁנֶּאֱמַר "דַּבֵּר אֶל אַהֲרֹן" וְגוֹ' — אַף זוֹ נֶאֶמְרָה לְכֻלָּן (ספרי; נדרים ע"ח):
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| This is the thing: Moses prophesied with, “So says the Lord, 'At the dividing point of the night… ’” (Exod. 11:4), and the prophets prophesied with [the phrase] “So says the Lord.” But Moses surpassed them, for he prophesied with the expression, “This is the thing.” Another interpretation: “This is the thing” is exclusive, informing us that a sage [revokes a vow] with the expression הַתָּרָה,“release” and the husband through the expression הִפָרָה “revocation,” as Scripture has here. If they exchange [these terms] there is neither a release nor a revocation. — [Sifrei Mattoth 2] |
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זֶה הַדָּבָר:
מֹשֶׁה נִתְנַבֵּא בְּ"כֹה אָמַר ה' כַּחֲצֹת הַלַּיְלָה" (שמות י"א) וְהַנְּבִיאִים נִתְנַבְּאוּ בְּ"כֹה אָמַר ה'", מוּסָף עֲלֵיהֶם מֹשֶׁה שֶׁנִּתְנַבֵּא בִּלְשׁוֹן "זֶה הַדָּבָר". דָּבָר אַחֵר — זה הדבר מִעוּט הוּא, לוֹמַר שֶׁהֶחָכָם בִּלְשׁוֹן הַתָּרָה, וּבַעַל בִּלְשׁוֹן הֲפָרָה, כִּלְשׁוֹן הַכָּתוּב כָּאן, וְאִם חִלְּפוּ — אֵין מֻתָּר וְאֵין מוּפָר (ספרי; נדרים ע"ז):
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| 3If a man makes a vow to the Lord or makes an oath to prohibit himself, he shall not violate his word; according to whatever came out of his mouth, he shall do. |
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גאִישׁ֩ כִּֽי־יִדֹּ֨ר נֶ֜דֶר לַֽיהֹוָ֗ה אֽוֹ־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשׁ֔וֹ לֹ֥א יַחֵ֖ל דְּבָר֑וֹ כְּכָל־הַיֹּצֵ֥א מִפִּ֖יו יַֽעֲשֶֽׂה: |
| a vow: By saying, “It shall be prohibited just like a sacrifice, that I will not eat, or I will not do a certain thing.” One might think that even if he swears to eat carrion, I apply to him “according to whatever came out of his mouth, he shall do.” Scripture therefore states, “to prohibit”-to prohibit what is permitted, but not to permit what is prohibited. — [Sifrei Mattoth 7] |
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נֶדֶר:
הָאוֹמֵר הֲרֵי עָלַי קוֹנָם שֶׁלֹּא אֹכַל אוֹ שֶׁלֹּא אֶעֱשֶׂה דָבָר פְּלוֹנִי; יָכוֹל אֲפִלּוּ נִשְׁבַּע שֶׁיֹּאכַל נְבֵלוֹת אֲנִי קוֹרֵא עָלָיו כְּכָל הַיֹּצֵא מִפִּיו יַעֲשֶׂה? תַּלְמוּד לוֹמָר לאסר אסר — לֶאֱסֹר אֶת הַמֻּתָּר וְלֹא לְהַתִּיר אֶת הָאָסוּר (ספרי):
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| he shall not violate his word: Heb. לֹא יַחֵל דְּבָרוֹ, like לֹא יְחַלֵּל דְּבָרוֹ “he shall not profane his word,” he shall not treat his word as being unholy. — [Sifrei Mattoth 8] |
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לֹא יַחֵל דְּבָרוֹ:
כְּמוֹ לֹא יְחַלֵּל דְּבָרוֹ — לֹא יַעֲשֶׂה דְּבָרוֹ חֻלִּין (שם):
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| 4If a woman makes a vow to the Lord, or imposes a prohibition [upon herself] while in her father's house, in her youth, |
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דוְאִשָּׁ֕ה כִּֽי־תִדֹּ֥ר נֶ֖דֶר לַֽיהֹוָ֑ה וְאָֽסְרָ֥ה אִסָּ֛ר בְּבֵ֥ית אָבִ֖יהָ בִּנְעֻרֶֽיהָ: |
| while in her father’s house: Under her father’s jurisdiction, even if she is not [actually] in his house. - [Sifrei Mattoth 12] |
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בְּבֵית אָבִיהָ:
בִּרְשׁוּת אָבִיהָ וַאֲפִלּוּ אֵינָהּ בְּבֵיתוֹ (שם):
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| in her youth: Neither a minor nor an adult [above the age of twelve and a half], since a minor’s vows are invalid, and an adult is not under her father’s jurisdiction to revoke her vows. What is considered a minor? Our Rabbis said: A girl of eleven years and a day-her vows are examined. If she knew in whose name she vowed, or in whose name she consecrated something, her vow stands. From the age of twelve years and one day, she does not need to be tested. — [Niddah 45b] |
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בִּנְעֻרֶֽיהָ:
וְלֹא קְטַנָּה וְלֹא בוֹגֶרֶת, שֶׁהַקְּטַנָּה אֵין נִדְרָהּ נֶדֶר, וְהַבּוֹגֶרֶת אֵינָהּ בִּרְשׁוּתוֹ שֶׁל אָבִיהָ לְהָפֵר נְדָרֶיהָ; וְאֵי זוֹ הִיא קְטַנָּה? אָמְרוּ רַבּוֹתֵינוּ בַּת י"א שָׁנָה וְיוֹם אֶחָד נְדָרֶיהָ נִבְדָּקִין, אִם יָדְעָה לְשֵׁם מִי נָדְרָה וּלְשֵׁם מִי הִקְדִּישָׁה, נִדְרָהּ נֶדֶר, בַּת י"ב שָׁנָה וְיוֹם אֶחָד אֵינָהּ צְרִיכָה לִבָּדֵק:
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| 5if her father heard her vow or her prohibition which she has prohibited upon herself, yet her father remains silent, all her vows shall stand, and any prohibition that she has imposed upon herself shall stand. |
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הוְשָׁמַ֨ע אָבִ֜יהָ אֶת־נִדְרָ֗הּ וֶֽאֱסָרָהּ֙ אֲשֶׁ֣ר אָֽסְרָ֣ה עַל־נַפְשָׁ֔הּ וְהֶֽחֱרִ֥ישׁ לָ֖הּ אָבִ֑יהָ וְקָ֨מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם: |
| 6But if her father hinders her on the day he hears it, all her vows and her prohibitions that she has imposed upon herself shall not stand. The Lord will forgive her because her father hindered her. |
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ווְאִם־הֵנִ֨יא אָבִ֣יהָ אֹתָהּ֘ בְּי֣וֹם שָׁמְעוֹ֒ כָּל־נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛יהָ אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ לֹ֣א יָק֑וּם וַֽיהֹוָה֙ יִסְלַח־לָ֔הּ כִּֽי־הֵנִ֥יא אָבִ֖יהָ אֹתָֽהּ: |
| But if her father hinders her: Heb. הֵנִיא, if he prevented her from [fulfilling] the vow, that is to say, he revoked it. I would not know what this term of הַנָאָה [in the verse, הֵנִיא] means. However, when it says, “But if her husband hinders her on the day he heard it, he has revoked” (verse 9), I conclude that הִנָאָה means revocation. Literally, it is a term implying prevention and removal. Similarly, “Why do you discourage [lit., turn away (תְנִיאוּן) the people’s hearts]?” (32:7), and, “may the oil of the anointment of my head not turn my head away (יָנִי)” (Ps. 141:5); similarly, “thus you will come to know My alienation (תְּנוּאֲתִי)” (14:34), that you have turned away from Me. |
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וְאִם־הֵנִיא אָבִיהָ אֹתָהּ:
אִם מָנַע אוֹתָהּ מִן הַנֶּדֶר, כְּלוֹמַר שֶׁהֵפֵר לָהּ. הֲנָאָה זוֹ אֵינִי יוֹדֵעַ מַה הִיא, כְּשֶׁהוּא אוֹמֵר "וְאִם בְּיוֹם שְׁמֹעַ אִישָהּ יָנִיא אוֹתָהּ וְהֵפֵר" (פסוק ט') הֱוֵי אוֹמֵר הֲנָאָה זוֹ הֲפָרָה. וּפְשׁוּטוֹ לְשׁוֹן מְנִיעָה וַהֲסָרָה, וְכֵן "וְלָמָּה תְנִיאוּן" (במדבר ל"ב), וְכֵן "שֶׁמֶן רֹאשׁ אַל יָנִי רֹאשִׁי" (תהילים קמ"א), וְכֵן "וִידַעְתֶּם אֶת תְּנוּאָתִי" (במדבר י"ד) — אֶת אֲשֶׁר סַרְתֶּם מֵעָלַי:
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| and the Lord will forgive her: To what case does the verse refer? To a woman who took a nazarite vow, and her husband heard and revoked it for her without her knowledge. She then transgressed her vow by drinking wine and becoming unclean through contact with corpses-such [a woman] requires forgiveness even though it was revoked. And if those which have been revoked require forgiveness, all the more so those which have not been revoked. — [Sifrei Mattoth 17] |
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וה' יִסְלַח־לָהּ:
בַּמֶּה הַכָּתוּב מְדַבֵּר? בְּאִשָּׁה שֶׁנָּדְרָה בְנָזִיר וְשָׁמַע בַּעְלָהּ וְהֵפֵר לָהּ וְהִיא לֹא יָדְעָה וְעוֹבֶרֶת עַל נִדְרָהּ וְשׁוֹתָה יַיִן וּמִטַּמְּאָה לְמֵתִים, זוֹ הִיא שֶׁצְּרִיכָה סְלִיחָה וְאַף עַל פִּי שֶׁהוּא מוּפָר, וְאִם הַמּוּפָרִין צְרִיכִים סְלִיחָה, קַל וָחֹמֶר לְשֶׁאֵינָן מוּפָרִים (עי' קידושין פ"א):
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| 7But if she is [betrothed] to a man, with her vows upon her or by an utterance of her lips which she has imposed upon herself, |
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זוְאִם־הָי֤וֹ תִֽהְיֶה֙ לְאִ֔ישׁ וּנְדָרֶ֖יהָ עָלֶ֑יהָ א֚וֹ מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָֽסְרָ֖ה עַל־נַפְשָֽׁהּ: |
| If she is [betrothed] to a man: Heb. וְאִם הָיֹה תִהְיֶה לְאִישׁ. This [refers to] a betrothed woman [i.e., אֲרוּסָה, the first stage of marriage, when the marriage ceremony has been performed, but the couple does not yet live together], or perhaps it refers to a married woman [נְשׂוּאָה, who lives already with her husband]? When [Scripture] says, “if she vowed in her husband’s house” (verse 11) it speaks of a married woman, so this must refer to a betrothed woman, and it comes to distinguish her [the betrothed woman from the married woman] in that both her father and husband [must] revoke her vows. If the father revoked it, but the husband did not revoke it, or if the husband revoked it, but the father did not revoke it, it is not revoked, and it goes without saying that if one of them upheld it. — [Ned. 67a] |
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וְאִם־הָיוֹ תִֽהְיֶה לְאִישׁ:
זוֹ אֲרוּסָה, אוֹ אֵינוֹ אֶלָּא נְשׂוּאָה? כְּשֶׁהוּא אוֹמֵר "וְאִם בֵּית אִישָׁהּ נָדָרָה" הֲרֵי נְשׂוּאָה אָמוּר, וְכָאן בַּאֲרוּסָה, וּבָא לַחֲלֹק בָּהּ שֶׁאָבִיהָ וּבַעְלָהּ מְפֵרִין נְדָרֶיהָ, הֵפֵר הָאָב וְלֹא הֵפֵר הַבַּעַל, אוֹ הֵפֵר הַבַּעַל וְלֹא הֵפֵר הָאָב, הֲרֵי זֶה אֵינוֹ מוּפָר, וְאֵין צָרִיךְ לוֹמַר אִם קִיֵּם אֶחָד מֵהֶם:
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| with her vows upon her: which she had vowed while in her father’s house, but her father had not heard them, so they were neither revoked nor upheld. — [Sifrei Mattoth 20] |
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וּנְדָרֶיהָ עָלֶיהָ:
שֶׁנָּדְרָה בְּבֵית אָבִיהָ, וְלֹא שָׁמַע בָּהֶן אָבִיהָ וְלֹא הוּפְרוּ וְלֹא הוּקְמוּ (עי' ספרי):
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| 8and her husband hears it but remains silent on the day he hears it, her vows shall stand, and her prohibition which she has imposed upon herself shall stand. |
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חוְשָׁמַ֥ע אִישָׁ֛הּ בְּי֥וֹם שָׁמְע֖וֹ וְהֶֽחֱרִ֣ישׁ לָ֑הּ וְקָ֣מוּ נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛הָ אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֻֽמוּ: |
| and her husband heard…: Here you have the case that if the husband upholds it, it stands. - [Sifrei Mattoth 21] |
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וְשָׁמַע אִישָׁהּ וגו':
הֲרֵי לְךָ שֶׁאִם קִיֵּם הַבַּעַל שֶׁהוּא קַיָּם:
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| 9But if her husband hinders her on the day he heard it, he has revoked the vow she had taken upon herself and the utterance which she had imposed upon herself, and the Lord will forgive her. |
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טוְאִ֠ם בְּי֨וֹם שְׁמֹ֣עַ אִישָׁהּ֘ יָנִ֣יא אוֹתָהּ֒ וְהֵפֵ֗ר אֶת־נִדְרָהּ֙ אֲשֶׁ֣ר עָלֶ֔יהָ וְאֵת֙ מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָֽסְרָ֖ה עַל־נַפְשָׁ֑הּ וַֽיהֹוָ֖ה יִסְלַח־לָֽהּ: |
| he has revoked the vow she had taken upon herself: I might think that even if the father had not revoked it [it is revoked]? Scripture therefore teaches, “in her youth, while in her father’s house” (verse 17); throughout her youth she is under her father’s jurisdiction. — [Sifrei Mattoth 31] |
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וְהֵפֵר אֶת־נִדְרָהּ:
יָכוֹל אֲפִלּוּ לֹא הֵפֵר הָאָב, תַּלְמוּד לוֹמָר (פסוק י"ז) "בִּנְעֻרֶיהָ בֵּית אָבִיהָ" — כָּל שֶׁבִּנְעוּרֶיהָ בִּרְשׁוּת אָבִיהָ הִיא (ספרי שם):
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| 10As for the vow of a widow or a divorced woman, whatever she prohibited upon herself will remain upon her. |
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יוְנֵ֥דֶר אַלְמָנָ֖ה וּגְרוּשָׁ֑ה כֹּ֛ל אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָק֥וּם עָלֶֽיהָ: |
| whatever she prohibited upon herself will remain upon her: since she is neither under the jurisdiction of her father nor of her husband. Scripture refers to a widow from marriage, but if she is widowed from betrothal, as soon as her betrothed [husband] has died, she reverts to the jurisdiction of her father. — [Ned. 70a] |
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כֹּל אֲשֶׁר־אָֽסְרָה עַל־נַפְשָׁהּ יָקוּם עָלֶֽיהָ:
לְפִי שֶׁאֵינָהּ לֹא בִרְשׁוּת אָב וְלֹא בִרְשׁוּת בַּעַל, וּבְאַלְמָנָה מִן הַנִּשּׂוּאִין הַכָּתוּב מְדַבֵּר, אֲבָל אַלְמָנָה מִן הָאֵרוּסִין — מֵת הַבַּעַל נִתְרוֹקְנָה וְחָזְרָה רְשׁוּת לָאָב (נדרים ע'):
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| 11But if she vowed in her husband's house, or imposed a prohibition upon herself with an oath. |
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יאוְאִם־בֵּ֥ית אִישָׁ֖הּ נָדָ֑רָה אוֹ־אָֽסְרָ֥ה אִסָּ֛ר עַל־נַפְשָׁ֖הּ בִּשְׁבֻעָֽה: |
| But if she made a vow in her husband’s house: Scripture refers to a married woman (נְשׂוּאָה). - [Sifrei Mattoth 25, Ned. 67a] |
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וְאִם־בֵּית אשה נָדָרָה:
בִּנְשׂוּאָה הַכָּתוּב מְדַבֵּר (שם ס"ז):
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| 12and her husband heard and remained silent, and did not hinder her, all her vows shall stand, and every prohibition she imposed upon herself shall stand. |
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יבוְשָׁמַ֤ע אִישָׁהּ֙ וְהֶֽחֱרִ֣שׁ לָ֔הּ לֹ֥א הֵנִ֖יא אֹתָ֑הּ וְקָ֨מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם: |
| 13If her husband revokes them on the day he hears them, anything issuing from her lips regarding her vows or self imposed prohibitions shall not stand; her husband has revoked them and the Lord shall forgive her. |
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יגוְאִם־הָפֵר֩ יָפֵ֨ר אֹתָ֥ם | אִישָׁהּ֘ בְּי֣וֹם שָׁמְעוֹ֒ כָּל־מוֹצָ֨א שְׂפָתֶ֧יהָ לִנְדָרֶ֛יהָ וּלְאִסַּ֥ר נַפְשָׁ֖הּ לֹ֣א יָק֑וּם אִישָׁ֣הּ הֲפֵרָ֔ם וַֽיהֹוָ֖ה יִסְלַח־לָֽהּ: |
| 14Any vow or any binding oath of self affliction, her husband can either uphold it or revoke it. |
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ידכָּל־נֵ֛דֶר וְכָל־שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ: |
| Any vow or any binding oath of self-affliction: Since it says that the husband may revoke, I might think this includes all vows? Scripture therefore says, “of self-affliction”-he can revoke only vows of self-affliction. They are delineated in Tractate Nedarim (79a). |
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כָּל־נֵדֶר וְכָל־שְׁבֻעַת אִסָּר וגו':
לְפִי שֶׁאָמַר שֶׁהַבַּעַל מֵפֵר, יָכוֹל כָּל נְדָרִים בְמַשְׁמָע, תַּלְמוּד לוֹמָר לענת נפש — אֵינוֹ מֵפֵר אֶלָּא נִדְרֵי עִנּוּי נֶפֶשׁ בִּלְבַד, וְהֵם מְפֹרָשִׁים בְּמַסֶּ' נְדָרִים (דף ע"ט):
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| 15However, if her husband remained silent from day to day, he has upheld all the vows and prohibitions she has assumed; he has upheld them since he remained silent on the day he heard it. |
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טווְאִם־הַֽחֲרֵשׁ֩ יַֽחֲרִ֨ישׁ לָ֥הּ אִישָׁהּ֘ מִיּ֣וֹם אֶל־יוֹם֒ וְהֵקִים֙ אֶת־כָּל־נְדָרֶ֔יהָ א֥וֹ אֶת־כָּל־אֱסָרֶ֖יהָ אֲשֶׁ֣ר עָלֶ֑יהָ הֵקִ֣ים אֹתָ֔ם כִּי־הֶֽחֱרִ֥שׁ לָ֖הּ בְּי֥וֹם שָׁמְעֽוֹ: |
| from day to day: So that you should not say that [he has the power to revoke] for a twenty-four hour period, it says, “from day to day” to inform you that he may revoke only until nightfall. — [Ned. 76b] |
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מִיּוֹם אֶל־יוֹם:
שֶׁלֹּא תֹאמַר מֵעֵת לְעֵת, לְכָךְ נֶאֱמַר "מִיּוֹם אֶל יוֹם", לְלַמֶּדְךָ שֶׁאֵין מֵפֵר אֶלָּא עַד שֶׁתֶּחְשַׁךְ (נדרים ע"ו):
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| 16If he revokes them after having heard [them], he shall bear her iniquity. |
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טזוְאִם־הָפֵ֥ר יָפֵ֛ר אֹתָ֖ם אַֽחֲרֵ֣י שָׁמְע֑וֹ וְנָשָׂ֖א אֶת־עֲוֹנָֽהּ: |
| after having heard them: After he heard and upheld [them], by saying, “I approve of it” and then he retracted and revoked it, even on that very day. — [Sifrei Mattoth 30] |
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אַֽחֲרֵי שָׁמְעוֹ:
אַחֲרֵי שֶׁשָּׁמַע וְקִיֵּם, שֶׁאָמַר אֶפְשִׁי בּוֹ, וְחָזַר וְהֵפֵר לָהּ אֲפִלּוּ בּוֹ בַּיּוֹם:
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| he shall bear her iniquity: He takes her place. We learn from here that if someone causes his fellow to stumble, he bears his punishments in his place. — [Sifrei Mattoth 30] |
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וְנָשָׂא אֶת־עונה:
הוּא נִכְנָס תַּחְתֶּיהָ. לָמַדְנוּ מִכָּאן שֶׁהַגּוֹרֵם תַּקָּלָה לַחֲבֵרוֹ הוּא נִכְנָס תַּחְתָּיו לְכָל עֳנָשִׁין:
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| 17These are the statutes which the Lord commanded Moses concerning a man and his wife, a father and his daughter, in her youth, while in her father's house. |
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יזאֵ֣לֶּה הַֽחֻקִּ֗ים אֲשֶׁ֨ר צִוָּ֤ה יְהֹוָה֙ אֶת־משֶׁ֔ה בֵּ֥ין אִ֖ישׁ לְאִשְׁתּ֑וֹ בֵּין־אָ֣ב לְבִתּ֔וֹ בִּנְעֻרֶ֖יהָ בֵּ֥ית אָבִֽיהָ: |
| 1The Lord spoke to Moses saying, |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2"Take revenge for the children of Israel against the Midianites; afterwards you will be gathered to your people." |
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בנְקֹ֗ם נִקְמַת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל מֵאֵ֖ת הַמִּדְיָנִ֑ים אַחַ֖ר תֵּֽאָסֵ֥ף אֶל־עַמֶּֽיךָ: |
| against the Midianites: But not against the Moabites, for the Moabites were involved in the matter out of fear, since they were afraid of being plundered by them, because all it says is, “do not provoke them into battle” (Deut. 2:9), but the Midianites were angered over a dispute which did not concern them (See Sifrei Mattoth 33). Another interpretation: Because of the two good doves [virtuous proselytes] whom I have [in mind] to bring forth from them, [namely] Ruth the Moabitess and Naamah the Ammonitess (I Kings 14: 21). - [B.K. 38b] |
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מֵאֵת הַמִּדְיָנִים:
וְלֹא מֵאֵת הַמּוֹאָבִים, שֶׁהַמּוֹאָבִים נִכְנְסוּ לַדָּבָר מֵחֲמַת יִרְאָה, שֶׁהָיוּ יְרֵאִים מֵהֶם שֶׁיִּהְיוּ שׁוֹלְלִים אוֹתָם, שֶׁלֹּא נֶאֱמַר אֶלָּא "וְאַל תִּתְגָּר בָּם מִלְחָמָה" (דברים ב'), אֲבָל מִדְיָנִים נִתְעַבְּרוּ עַל רִיב לֹא לָהֶם; דָּבָר אַחֵר, מִפְּנֵי שְׁנֵי פְרֵידוֹת טוֹבוֹת שֶׁיֵּשׁ לִי לְהוֹצִיא מֵהֶם — רוּת הַמּוֹאֲבִיָּה וְנַעֲמָה הָעַמּוֹנִית (בבא קמא ל"ח):
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| 3So Moses spoke to the people, saying, "Arm from among you men for the army, that they can be against Midian, and carry out the revenge of the Lord against Midian. |
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גוַיְדַבֵּ֤ר משֶׁה֙ אֶל־הָעָ֣ם לֵאמֹ֔ר הֵחָֽלְצ֧וּ מֵֽאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִֽהְיוּ֙ עַל־מִדְיָ֔ן לָתֵ֥ת נִקְמַת־יְהֹוָ֖ה בְּמִדְיָֽן: |
| Moses spoke: Although he heard that his death depended on the matter, he did it joyfully, without delay. — [Sifrei Mattoth 34, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2] |
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וַיְדַבֵּר משֶׁה וגו':
אַף עַל פִּי שֶׁשָּׁמַע שֶׁמִּיתָתוֹ תְלוּיָה בַּדָּבָר עָשָׂה בְשִׂמְחָה וְלֹא אֵחַר (ספרי):
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| arm: Heb. הֵחָלְצוּ, as the Targum [Onkelos renders זְרִיזוּ], in the sense of “armed for battle” (verse 5), armed with weapons. — [See Sifrei Mattoth 34] |
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הֵחָֽלְצוּ:
כְּתַרְגּוּמוֹ, לְשׁוֹן חֲלוּצֵי צָבָא — מְזֻיָּנִים:
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| men: Righteous men. Similarly, “choose men for us” (Exod. 17:9), and “men who are wise and renowned” (Deut. 1:15). - [Mid. Tanchuma Mattoth 3, Sifrei Mattoth 36, Num. Rabbah 22:2] |
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אֲנָשִׁים:
צַדִּיקִים, וְכֵן "בְּחַר לָנוּ אֲנָשִׁים" (שמות י"ז), וְכֵן "אֲנָשִׁים חֲכָמִים וִידֻעִים" (דברים א'):
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| the revenge of the Lord: For anyone opposing Israel is reckoned as opposing the Holy One, blessed is He. — [See Mid. Tanchuma Mattoth 3, Num. Rabbah 22:2] |
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נִקְמַת־ה':
שֶׁהָעוֹמֵד כְּנֶגֶד יִשְׂרָאֵל כְּאִלּוּ עוֹמֵד כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא:
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| 4A thousand for each tribe, a thousand for each tribe, from all the tribes of Israel you shall send into the army." |
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דאֶ֚לֶף לַמַּטֶּ֔ה אֶ֖לֶף לַמַּטֶּ֑ה לְכֹל֙ מַטּ֣וֹת יִשְׂרָאֵ֔ל תִּשְׁלְח֖וּ לַצָּבָֽא: |
| from all the tribes: including the tribe of Levi. — [Sifrei Mattoth 35] |
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לְכֹל מַטּוֹת יִשְׂרָאֵל:
לְרַבּוֹת שֵׁבֶט לֵוִי (ספרי):
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| 5From the thousands of Israel one thousand was given over for each tribe, twelve thousand armed for battle. |
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הוַיִּמָּֽסְרוּ֙ מֵֽאַלְפֵ֣י יִשְׂרָאֵ֔ל אֶ֖לֶף לַמַּטֶּ֑ה שְׁנֵֽים־עָשָׂ֥ר אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא: |
| was given over: Heb. וַיִּמָּסְרוּ. [The passive form is used] to inform you of the virtues of the Israelite shepherds [leaders]-how cherished they were by Israel. When they had not yet heard of his death, what did he say? “Just a little longer and they will stone me” (Exod. 17:4). But as soon as they heard that Moses’ demise was contingent upon the revenge against Midian, they refused to go, until they were given over against their will. — [Sifrei Mattoth 36, Mid. Tanchuma Mattoth 3, Num. Rabbah 22:3] |
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וַיִּמָּֽסְרוּ:
לְהוֹדִיעֲךָ שִׁבְחָן שֶׁל רוֹעֵי יִשְׂרָאֵל כַּמָּה הֵם חֲבִיבִים עַל יִשְׂרָאֵל, עַד שֶׁלֹּא שָׁמְעוּ בְמִיתָתוֹ מַה הוּא אוֹמֵר? "עוֹד מְעַט וּסְקָלֻנִי" (שמות י"ז), וּמִשֶּׁשָּׁמְעוּ שֶׁמִּיתַת מֹשֶׁה תְלוּיָה בְנִקְמַת מִדְיָן לֹא רָצוּ לָלֶכֶת עַד שֶׁנִּמְסְרוּ עַל כָּרְחָן (ספרי):
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| 6Moses sent them the thousand from each tribe to the army, them along with Phinehas the son of Eleazar the kohen to the army, with the sacred utensils and the trumpets for sounding in his possession. |
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ווַיִּשְׁלַ֨ח אֹתָ֥ם משֶׁ֛ה אֶ֥לֶף לַמַּטֶּ֖ה לַצָּבָ֑א אֹ֠תָ֠ם וְאֶת־פִּ֨ינְחָ֜ס בֶּן־אֶלְעָזָ֤ר הַכֹּהֵן֙ לַצָּבָ֔א וּכְלֵ֥י הַקֹּ֛דֶשׁ וַֽחֲצֹֽצְר֥וֹת הַתְּרוּעָ֖ה בְּיָדֽוֹ: |
| them along with Phinehas: This shows that Phinehas equaled them all (Sifrei Mattoth 34). Why did Phinehas go, and Eleazar did not go? The Holy One, blessed is He, said, “The one who began the mitzvah by killing Cozbi the daughter of Zur, should finish it” (Mid. Tanchuma Mattoth 3). Another interpretation: He sought the vengeance of Joseph, his maternal grandfather, for it says, “And the Medanites sold him” (Gen. 37:36) (Sifrei Mattoth 34, Sotah 43a). How do we know that Phinehas’s mother was [descended] from Joseph? Because it says, “[Eleazar the son of Aaron took himself one] of the daughters of Putiel (פּוּטִיאֵל)” (Exod. 6:25) [meaning] of the descendants of Jethro, who fattened (פִּטֵּם) calves for idolatry, and from the descendants of Joseph, who made light of (פִּטְפֵּט) his passion and prevailed over it [when he was tempted by Potiphar’s wife]. Another interpretation: He was [the kohen] anointed for war. — [Sotah 43a] |
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אֹתָם וְאֶת־פִּינְחָס:
מַגִּיד שֶׁהָיָה פִינְחָס שָׁקוּל כְּנֶגֶד כֻּלָּם (ספרי); וּמִפְּנֵי מָה הָלַךְ פִּינְחָס וְלֹא הָלַךְ אֶלְעָזָר? אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא מִי שֶׁהִתְחִיל בַּמִּצְוָה, שֶׁהָרַג כָּזְבִּי בַת צוּר, יִגְמֹר; דָּבָר אַחֵר — שֶׁהָלַךְ לִנְקֹם נִקְמַת יוֹסֵף אֲבִי אִמּוֹ, שֶׁנֶּאֱמַר "וְהַמְּדָנִים מָכְרוּ אֹתוֹ" (בראשית ל"ז); וּמִנַּיִן שֶׁהָיְתָה אִמּוֹ שֶׁל פִּינְחָס מִשֶּׁל יוֹסֵף? שֶׁנֶּאֱמַר "מִבְּנוֹת פּוּטִיאֵל" (שמות ו') — מִזֶּרַע יִתְרוֹ שֶׁפִּטֵּם עֲגָלִים לַעֲבוֹדָה זָרָה, וּמִזֶּרַע יוֹסֵף שֶׁפִּטְפֵּט בְּיִצְרוֹ (סוטה מ"ג); דָּבָר אַחֵר — שֶׁהָיָה מְשׁוּחַ מִלְחָמָה (שם):
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| the sacred utensils: The holy Ark (Sifrei Mattoth 34, Num. Rabbah 22:4) and the golden showplate (Mid. Aggadah), since Balaam was with them and through sorcery was able to make the Midianite kings fly, and he flew along with them, he [Phinehas] showed them the showplate on which God’s Name was engraved, and they fell down [to earth]. For this reason it says, concerning the Midianite kings, “upon their slain” (verse 8), for they fell from the air on top of those slain. Likewise, it says in the book of Joshua (13:22) in connection with Balaam, “upon (sic) their slain.” - [Mid. Tanchuma Mattoth 4] |
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וּכְלֵי הַקֹּדֶשׁ:
זֶה הָאָרוֹן וְהַצִּיץ, שֶׁהָיָה בִּלְעָם עִמָּהֶם וּמַפְרִיחַ מַלְכֵי מִדְיָן בִּכְשָׁפִים וְהוּא עַצְמוֹ פוֹרֵחַ עִמָּהֶם, הֶרְאָה לָהֶם אֶת הַצִּיץ שֶׁהַשֵּׁם חָקוּק בּוֹ וְהֵם נוֹפְלִים, לְכָךְ נֶאֱמַר "עַל חַלְלֵיהֶם" בְּמַלְכֵי מִדְיָן — שֶׁנּוֹפְלִים עַל הַחֲלָלִים מִן הָאֲוִיר, וְכֵן בְּבִלְעָם כָּתוּב "עַל חַלְלֵיהֶם" בְּסֵ' יְהוֹשֻׁעַ (תנחומא):
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| in his possession: Heb. בְּיָדוֹ, lit. in his hand, [here] in his possession. Similarly, “taking all his land from his possession (מִיָּדוֹ)” (Num. 21: 26). - [Sifrei Mattoth 37] |
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בְּיָדֽוֹ:
בִּרְשׁוּתוֹ, וְכֵן (במדבר כ"א) "וַיִּקַּח אֶת כָּל אַרְצוֹ מִיָּדוֹ" (ספרי):
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| 7They mounted an attack against Midian, as the Lord had commanded Moses, and they killed every male. |
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זוַיִּצְבְּאוּ֙ עַל־מִדְיָ֔ן כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶׁ֑ה וַיַּֽהַרְג֖וּ כָּל־זָכָֽר: |
| 8And they killed the Midianite kings upon their slain: Evi, Rekem, Zur, Hur, and Reba, the five kings of Midian, and Balaam the son of Beor they slew with the sword. |
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חוְאֶת־מַלְכֵ֨י מִדְיָ֜ן הָֽרְג֣וּ עַל־חַלְלֵיהֶ֗ם אֶת־אֱוִ֤י וְאֶת־רֶ֨קֶם֙ וְאֶת־צ֤וּר וְאֶת־חוּר֙ וְאֶת־רֶ֔בַע חֲמֵ֖שֶׁת מַלְכֵ֣י מִדְיָ֑ן וְאֵת֙ בִּלְעָ֣ם בֶּן־בְּע֔וֹר הָֽרְג֖וּ בֶּחָֽרֶב: |
| the five kings of Midian: Do I not see that the verse lists five [kings]? Why was it necessary [for Scripture] to say “five”? But it is to teach you that they were all equally involved in the conspiracy, and they all received the same punishment. Balaam went there [to Midian] to receive his reward for the twenty-four thousand that had fallen from Israel as a result of his advice, and now he left Midian to meet the Israelites, and he offered them harmful advice. He said to them, “If, when you were six hundred thousand, you could not overcome them, and now with twelve thousand, you come to fight?” They gave him his just deserts-in full, without depriving him in the least. — [Sifrei Mattoth 40] |
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חֲמֵשֶׁת מַלְכֵי מִדְיָן:
וְכִי אֵינִי רוֹאֶה שֶׁחֲמִשָּׁה מָנָה הַכָּתוּב? לָמָּה הֻזְקַק לוֹמַר חֲמֵשֶׁת? אֶלָּא לְלַמֶּדְךָ שֶׁשָּׁווּ כֻלָּם בָּעֵצָה וְהֻשְׁווּ כֻלָּם בַּפֻּרְעָנוּת (שם); בִּלְעָם הָלַךְ שָׁם לִטֹּל שְׂכַר עֶשְׂרִים וְאַרְבָּעָה אֶלֶף שֶׁהִפִּיל מִיִּשְׂרָאֵל בַּעֲצָתוֹ, וְיָצָא מִמִּדְיָן לִקְרַאת יִשְׂרָאֵל וּמַשִּׂיאָן עֵצָה רָעָה — אָמַר לָהֶם אִם כְּשֶׁהֱיִיתֶם שִׁשִּׁים רִבּוֹא לֹא יְכָלְתֶּם לָהֶם, וְעַכְשָׁיו בְּי"ב אֶלֶף אַתֶּם בָּאִים לְהִלָּחֵם? — נָתְנוּ לוֹ שְׂכָרוֹ מִשָּׁלֵם וְלֹא קִפְּחוּהוּ (ספרי):
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| with the sword: He came against Israel and exchanged his craft for theirs. For they are victorious only with their mouths, through prayer and supplication, and he came and adopted their craft to curse them with his mouth. So they too came against him by exchanging their craft for the craft of the nations, who come with the sword, as it says [concerning Esau], “And you shall live by your sword” (Gen. 27:40). - [See Mid. Tanchuma Balak 8] |
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בֶּחָֽרֶב:
הוּא בָא עַל יִשְׂרָאֵל וְהֶחֱלִיף אֻמָּנוּתוֹ בְּאֻמָּנוּתָם, שֶׁאֵין נוֹצְחִים אֶלָּא בְּפִיהֶם וְעַל יְדֵי תְפִלָּה וּבַקָּשָׁה, וּבָא הוּא וְתָפַשׂ אֻמָּנוּתָם לְקַלְּלָם בְּפִיו, אַף הֵם בָּאוּ עָלָיו וְהֶחֱלִיפוּ אֻמָּנוּתָם בְּאֻמָּנוּת הָאֻמּוֹת שֶׁבָּאִין בַּחֶרֶב, שֶׁנֶּאֱמַר "וְעַל חַרְבְּךָ תִחְיֶה" (בראשית כ"ז):
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| 9The children of Israel took the Midianite women and their small children captive, and they plundered all their beasts, livestock, and all their possessions. |
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טוַיִּשְׁבּ֧וּ בְנֵֽי־יִשְׂרָאֵ֛ל אֶת־נְשֵׁ֥י מִדְיָ֖ן וְאֶת־טַפָּ֑ם וְאֵ֨ת כָּל־בְּהֶמְתָּ֧ם וְאֶת־כָּל־מִקְנֵהֶ֛ם וְאֶת־כָּל־חֵילָ֖ם בָּזָֽזוּ: |
| 10They set fire to all their residential cities and their castles. |
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יוְאֵ֤ת כָּל־עָֽרֵיהֶם֙ בְּמ֣וֹשְׁבֹתָ֔ם וְאֵ֖ת כָּל־טִֽירֹתָ֑ם שָֽׂרְפ֖וּ בָּאֵֽשׁ: |
| their castles: Heb. בְּטִירֹתָם, the place of their notaries (נוֹטֵירִין), [or the place of their palaces (פַּלְטֵירִין)] which is an expression denoting the residence of the priests, knowledgeable in their laws. Another interpretation: The residence of their lords, for the Targum renders “the lords of the Philistines” פְלִשְׁתִּים) (סַרְנֵי (I Sam. 6:4) as טוּרְנֵי פְלשְׁתָּאֵי. - [See Sifrei Mattoth 41] |
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טִֽירֹתָם:
מְקוֹם נוֹטִירִין שֶׁלָּהֶם, שֶׁהוּא לְשׁוֹן מוֹשַׁב כּוּמָרִים יוֹדְעֵי חֻקֵּיהֶם; דָּבָר אַחֵר — לְשׁוֹן מוֹשַׁב שָׂרֵיהֶם, כְּמוֹ שֶׁמְּתֻרְגָּם "סַרְנֵי פְלִשְׁתִּים" (שמואל א ו') — טוּרְנֵי פְלִשְׁתָּאֵי:
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| 11They took all the booty and all the plunder of man and beast. |
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יאוַיִּקְחוּ֙ אֶת־כָּל־הַשָּׁלָ֔ל וְאֵ֖ת כָּל־הַמַּלְק֑וֹחַ בָּֽאָדָ֖ם וּבַבְּהֵמָֽה: |
| They took all the booty: This teaches us that they were virtuous and righteous, and were not suspect of theft, to appropriate the booty without permission, for it says, “all the booty” (Sifrei Mattoth 42). In tradition, [i.e., in the Prophets and the Writings] Scripture explicitly refers to them, [for it says,] “your teeth are like a flock of ewes…” (Song 6:6) - even your warriors; they are all righteous. — [See Rashi on Song 6:6] |
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וַיִּקְחוּ אֶת־כָּל־הַשָּׁלָל וגו':
מַגִּיד שֶׁהָיוּ כְשֵׁרִים וְצַדִּיקִים, וְלֹא נֶחְשְׁדוּ עַל הַגֶּזֶּל לִשְׁלֹחַ יָד בַּבִּזָּה שֶׁלֹּא בִרְשׁוּת, שֶׁנֶּאֱמַר את כל השלל וגו', וַעֲלֵיהֶם מְפֹרָשׁ בַּקַּבָּלָה "שִׁנַּיִךְ כְּעֵדֶר הָרְחֵלִים" וְגוֹ' (שיר השירים ו׳:ו׳) — אַף אַנְשֵׁי הַמִּלְחָמָה שֶׁבָּךְ כֻּלָּם צַדִּיקִים:
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| booty: Heb. שָׁלָל, movable objects such as garments and ornaments. |
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שלל:
הֵן מִטַּלְטְלִין שֶׁל מַלְבּוּשׁ וְתַכְשִׁיטִין:
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| spoil: Heb. בָּז denotes plunder of movable objects which are not ornaments. |
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בז:
הוּא בִזַּת מִטַּלְטְלִין שֶׁאֵינָם תַּכְשִׁיט:
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| plunder: Heb. מַלְקוֹחַ, man and beast, but when “captives” (שְׁבִי) is mentioned together with “plunder” (מַלְקוֹחַ) , the “captives” refers to people and the “plunder” to animals. |
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מלקוח:
אָדָם וּבְהֵמָה, וּבְמָקוֹם שֶׁכָּתוּב שְׁבִי אֵצֶל מַלְקוֹחַ, שְׁבִי בָאָדָם וּמַלְקוֹחַ בַּבְּהֵמָה:
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| 12They brought the captives, the plunder, and the booty to Moses and to Eleazar the kohen and to the entire community of Israel in the camp, in the plains of Moab by the Jordan at Jericho. |
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יבוַיָּבִ֡אוּ אֶל־משֶׁה֩ וְאֶל־אֶלְעָזָ֨ר הַכֹּהֵ֜ן וְאֶל־עֲדַ֣ת בְּנֵֽי־יִשְׂרָאֵ֗ל אֶת־הַשְּׁבִ֧י וְאֶת־הַמַּלְק֛וֹחַ וְאֶת־הַשָּׁלָ֖ל אֶל־הַמַּֽחֲנֶ֑ה אֶל־עַרְבֹ֣ת מוֹאָ֔ב אֲשֶׁ֖ר עַל־יַרְדֵּ֥ן יְרֵחֽוֹ: |
