| 2Moses spoke to the heads of the tribes of the Israelites, saying, “This is what God has commanded: |
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בוַיְדַבֵּ֤ר משֶׁה֙ אֶל־רָאשֵׁ֣י הַמַּטּ֔וֹת לִבְנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה: |
| רָאשֵׁי הַמַּטּוֹת - The heads of the tribes. He honored the princes by teaching them first, and afterwards he taught all the Israelites. And how do we know that the same was true of all other communications? Because Scripture states: “Aaron and all the leaders of the community would approach him, and Moses would speak to them; after that, all the Israelites would draw near.” Why, then, did Scripture see fit to say this specifically here? In order to teach us that annulling vows can be performed by an individual expert sage, but if no expert sage is available, three ordinary people can annul them. Or perhaps Moses indeed said this passage only to the princes? Because it says here זֶה הַדָּבָר, and it likewise says זֶה הַדָּבָר regarding animals slaughtered outside the Sanctuary, we infer that just as there it was said to Aaron, his sons, and all the Israelites, as it says: “Speak to Aaron…,” so, too, this passage was addressed to them all. |
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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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| זֶה הַדָּבָר - This is what. Moses prophesied with the words כֹּה אָמַר ה׳ “This is what God has said…,” and the prophets also prophesied with the words כֹּה אָמַר ה׳, but Moses additionally prophesied using the expression זֶה הַדָּבָר. Another explanation: זֶה הַדָּבָר is a limiting phrase, indicating that an expert sage is to use an expression of הַתָּרָה “releasing” when annulling vows, whereas a husband is to use an expression of הֲפָרָה “annulling” – i.e., similar terminology to that used by Scripture here – but if they used the opposite forms, the vow is neither released nor annulled. |
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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 God or makes an oath to prohibit himself, he must not profane his word; he must fulfill whatever he said. |
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גאִישׁ֩ כִּֽי־יִדֹּ֨ר נֶ֜דֶר לַֽיהֹוָ֗ה אֽוֹ־הִשָּׁ֤בַע שְׁבֻעָה֙ לֶאְסֹ֤ר אִסָּר֙ עַל־נַפְשׁ֔וֹ לֹ֥א יַחֵ֖ל דְּבָר֑וֹ כְּכָל־הַיֹּצֵ֥א מִפִּ֖יו יַֽעֲשֶֽׂה: |
| נֶדֶר - A vow - i.e., one who says, “I hereby take upon myself a vow – which will be as sacred to me as a sacrifice – not to eat or not to do a certain thing.” I might think that even if he makes an oath to eat flesh of a carcass, which is forbidden by the Torah, I apply to him the words: “he must fulfill whatever he said.” Scripture therefore states: “to prohibit himself” – i.e., one is allowed to forbid that which is permitted, but not to permit that which is forbidden. |
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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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| לֹא יַחֵל דְּבָרוֹ - He must not profane his word - is equivalent to לֹא יְחַלֵּל דְּבָרוֹ – i.e., he must not make a disgrace of his words. |
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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 God or imposes a prohibition upon herself in her father’s house, in her youth, |
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דוְאִשָּׁ֕ה כִּֽי־תִדֹּ֥ר נֶ֖דֶר לַֽיהֹוָ֑ה וְאָֽסְרָ֥ה אִסָּ֛ר בְּבֵ֥ית אָבִ֖יהָ בִּנְעֻרֶֽיהָ: |
| בְּבֵית אָבִיהָ - In her father’s house - i.e., under her father’s jurisdiction, even if she is not literally in his house. |
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בְּבֵית אָבִיהָ.
בִּרְשׁוּת אָבִיהָ וַאֲפִלּוּ אֵינָהּ בְּבֵיתוֹ (שם):
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| בִּנְעֻרֶֽיהָ - In her youth - i.e., when she is in the first stage of majority (נַעֲרוּת), i.e., neither a minor girl (קְטַנָּה) nor a woman of full majority (בּוֹגֶרֶת), for a minor’s vow is not legally a vow, and a בּוֹגֶרֶת is not under her father’s jurisdiction to the extent that he may annul her vows. What age is a minor in this regard? Our sages said: From the age of 11 years and one day, her vows are examined: If she realizes to whom she vowed or to whom she sanctified the object, her vow is a vow; from the age of 12 years and one day, she does not need such an examination; her vows are binding. |
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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 that she imposed upon herself, and her father remains silent, all her vows will be binding, and any prohibition that she has imposed upon herself will be binding. |
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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, all her vows and her prohibitions that she has imposed upon herself will not be binding. God 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: |
| וְאִם־הֵנִיא אָבִיהָ אֹתָהּ - But if her father hinders her - i.e., if he held her back from the vow, i.e., he annulled it for her. I would not know what this hindering signifies, but because it says: “But if her fiancé hinders her on the day he hears,” you may infer that this hindering means annulment. And its contextual meaning denotes withholding and removing, and so we find: “Why do you discourage (תְנִיאוּן),” and similarly: “my head does not reject (יָנִי) oil anointed on it,” and similarly: “you will know (lit.) My alienation (תְּנוּאָתִי),” i.e., that you have removed yourself from following 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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| וה' יִסְלַח־לָהּ - God will forgive her. To what is the verse referring? To a woman who took a Nazirite vow and her husband heard and annulled it for her without her knowledge, and she transgresses her vow through drinking wine or ritually defiling herself by contact with the dead. Such a woman requires forgiveness, even though her vow was already annulled when she “transgressed” it. And if those whose vows were annulled require forgiveness, all the more do those who transgress vows that have not been annulled. |
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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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| 7If she becomes betrothed to a man and her vows are in force, or an utterance of her lips that she imposed upon herself, |
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זוְאִם־הָי֤וֹ תִֽהְיֶה֙ לְאִ֔ישׁ וּנְדָרֶ֖יהָ עָלֶ֑יהָ א֚וֹ מִבְטָ֣א שְׂפָתֶ֔יהָ אֲשֶׁ֥ר אָֽסְרָ֖ה עַל־נַפְשָֽׁהּ: |
| וְאִם־הָיוֹ תִֽהְיֶה לְאִישׁ - (lit.) If she becomes to a man. This refers to a betrothed woman. Or maybe it is referring to a fully married woman? Since it says: “If she took a vow in her husband’s house,” the law for a fully married woman is already stated, so perforce here it refers to a betrothed woman. Scripture hereby specifies a unique law regarding her, that her father and her fiancé must both annul her vows. If the father annulled the vow but the fiancé did not, or the fiancé annulled it but the father did not, it is not annulled, and certainly this is so if one of them upheld it. |
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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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| וּנְדָרֶיהָ עָלֶיהָ - And her vows are (lit.) upon her - i.e., she made vows in her father’s house, but her father did not hear about them before the betrothal, and thus they were neither annulled nor confirmed. |
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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 fiancé hears but remains silent on the day he hears, her vows will remain binding and her prohibition that she has imposed upon herself will remain binding. |
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חוְשָׁמַ֥ע אִישָׁ֛הּ בְּי֥וֹם שָׁמְע֖וֹ וְהֶֽחֱרִ֣ישׁ לָ֑הּ וְקָ֣מוּ נְדָרֶ֗יהָ וֶֽאֱסָרֶ֛הָ אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֻֽמוּ: |
| וְשָׁמַע אִישָׁהּ וגו' - And her fiancé hears… From here, you see that if the fiancé upheld the vow, it is valid. |
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וְשָׁמַע אִישָׁהּ וגו'.
הֲרֵי לְךָ שֶׁאִם קִיֵּם הַבַּעַל שֶׁהוּא קַיָּם:
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| 9But if her fiancé hinders her on the day he hears it, he annuls the vow that she had taken upon herself and the utterance that she had imposed upon herself, and God 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: |
| וְהֵפֵר אֶת־נִדְרָהּ - He annuls the vow that she had taken upon herself. I might think this is so even if the father did not also annul it. Scripture therefore states: “in her youth, while in her father’s house,” i.e., as long as she is “in her youth,” she is under her father’s jurisdiction. |
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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 divorcée, whatever she prohibited upon herself will remain binding upon her. |
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יוְנֵ֥דֶר אַלְמָנָ֖ה וּגְרוּשָׁ֑ה כֹּ֛ל אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָק֥וּם עָלֶֽיהָ: |
| כֹּל אֲשֶׁר־אָֽסְרָה עַל־נַפְשָׁהּ יָקוּם עָלֶֽיהָ - Whatever she prohibited upon herself will remain binding upon her - since she is under neither her father’s jurisdiction nor her husband’s. Scripture is here speaking about a widow from a full marriage (נִשּׂוּאִין). But with regard to a widow from a betrothal (אֵרוּסִין), once the husband dies, she reverts back to being under the sole jurisdiction of the father. |
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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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| 11If she took a vow 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: |
| וְאִם־בֵּית אשה נָדָרָה - If she took a vow in her husband’s house. Scripture is now speaking of a fully married woman. |
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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 will be binding, and every prohibition she imposed upon herself will be binding. |
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יבוְשָׁמַ֤ע אִישָׁהּ֙ וְהֶֽחֱרִ֣שׁ לָ֔הּ לֹ֥א הֵנִ֖יא אֹתָ֑הּ וְקָ֨מוּ֙ כָּל־נְדָרֶ֔יהָ וְכָל־אִסָּ֛ר אֲשֶׁר־אָֽסְרָ֥ה עַל־נַפְשָׁ֖הּ יָקֽוּם: |
| 13If her husband annuls them on the day he hears them, anything she says regarding her vows or self-imposed prohibitions will not be binding: her husband has annulled them, and God will 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: |
| 14Her husband can either uphold or annul any vow or any binding oath of self-affliction. |
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ידכָּל־נֵ֛דֶר וְכָל־שְׁבֻעַ֥ת אִסָּ֖ר לְעַנֹּ֣ת נָ֑פֶשׁ אִישָׁ֥הּ יְקִימֶ֖נּוּ וְאִישָׁ֥הּ יְפֵרֶֽנּוּ: |
| כָּל־נֵדֶר וְכָל־שְׁבֻעַת אִסָּר וגו' - Any vow or any binding oath… Since it has stated that the husband annuls her vows, I might think all vows are included. Scripture therefore states: לְעַנֹּת נָפֶשׁ “of self-affliction,” indicating that he can only annul vows of self-affliction. What these are is specified in Tractate Nedarim. |
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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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| 15If her husband remains silent from one day until the next 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: |
| מִיּוֹם אֶל־יוֹם - From [one] day until [the next] day. In order that you not say that “the day of his hearing” means a 24-hour period, it says: “from one day until the next day,” to teach you that he can only annul until nightfall. |
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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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| 16But if he annuls them after having heard, he will bear her iniquity. |
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טזוְאִם־הָפֵ֥ר יָפֵ֛ר אֹתָ֖ם אַֽחֲרֵ֣י שָׁמְע֑וֹ וְנָשָׂ֖א אֶת־עֲוֹנָֽהּ: |
| אַֽחֲרֵי שָׁמְעוֹ - After having heard - i.e., after he heard and upheld it by saying, “I approve it,” he retracted and annulled it for her, even on the same day. |
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אַֽחֲרֵי שָׁמְעוֹ.
אַחֲרֵי שֶׁשָּׁמַע וְקִיֵּם, שֶׁאָמַר אֶפְשִׁי בּוֹ, וְחָזַר וְהֵפֵר לָהּ אֲפִלּוּ בּוֹ בַּיּוֹם:
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| וְנָשָׂא אֶת־עונה - He will bear her iniquity - i.e., he takes her place for punishment. We learn from here that a person who causes another to stumble takes his place for all punishments for which he may be liable. |
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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 rules that God commanded Moses concerning a man and his wife and between 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: |
| 1God spoke to Moses, saying, |
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אוַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־משֶׁ֥ה לֵּאמֹֽר: |
| 2“Take revenge for the Israelites 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: |
| מֵאֵת הַמִּדְיָנִים - Against the Midianites - but not against the Moabites, for the Moabites got involved in the matter out of fear, for they were afraid that the Israelites would plunder them, inasmuch as the only restriction stated to them about the Moabites was: “do not provoke them to war.” But the Midianites interfered in a dispute that did not affect them. Another explanation: They are not to take revenge on the Moabites on account of two good “doves” whom I will produce from them: Ruth the Moabite and Na’amah the Ammonite. |
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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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| 3Moses spoke to the people, saying, “Arm from among you men for the army, that they can do battle against Midian to wreak God’s vengeance on Midian. |
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גוַיְדַבֵּ֤ר משֶׁה֙ אֶל־הָעָ֣ם לֵאמֹ֔ר הֵחָֽלְצ֧וּ מֵֽאִתְּכֶ֛ם אֲנָשִׁ֖ים לַצָּבָ֑א וְיִֽהְיוּ֙ עַל־מִדְיָ֔ן לָתֵ֥ת נִקְמַת־יְהֹוָ֖ה בְּמִדְיָֽן: |
| וַיְדַבֵּר משֶׁה וגו' - Moses spoke… Even though he heard that his death was dependent upon this, he acted with joy and did not delay. |
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וַיְדַבֵּר משֶׁה וגו'.
אַף עַל פִּי שֶׁשָּׁמַע שֶׁמִּיתָתוֹ תְלוּיָה בַּדָּבָר עָשָׂה בְשִׂמְחָה וְלֹא אֵחַר (ספרי):
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| הֵחָֽלְצוּ - Its meaning is as Onkelos translates it: זָרִיזוּ, thus related to חֲלוּצֵי צָבָא, i.e., armed soldiers. |
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הֵחָֽלְצוּ.
כְּתַרְגּוּמוֹ, לְשׁוֹן חֲלוּצֵי צָבָא — מְזֻיָּנִים:
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| אֲנָשִׁים - this denotes righteous men, and similarly we find regarding the war with Amalek: בְּחַר לָנוּ אֲנָשִׁים “Choose men (אֲנָשִׁים) for us”; and also regarding the appointment of judges: “wise and notable men (אֲנָשִׁים).” |
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אֲנָשִׁים.
צַדִּיקִים, וְכֵן "בְּחַר לָנוּ אֲנָשִׁים" (שמות י"ז), וְכֵן "אֲנָשִׁים חֲכָמִים וִידֻעִים" (דברים א'):
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| נִקְמַת־ה' - God’s vengeance - for one who arises to attack Israel is as though he arises against the Holy One, blessed be He. |
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נִקְמַת־ה'.
שֶׁהָעוֹמֵד כְּנֶגֶד יִשְׂרָאֵל כְּאִלּוּ עוֹמֵד כְּנֶגֶד הַקָּדוֹשׁ בָּרוּךְ הוּא:
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| 4You must send a thousand from each tribe from all the tribes of Israel into the army.” |
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דאֶ֚לֶף לַמַּטֶּ֔ה אֶ֖לֶף לַמַּטֶּ֑ה לְכֹל֙ מַטּ֣וֹת יִשְׂרָאֵ֔ל תִּשְׁלְח֖וּ לַצָּבָֽא: |
| לְכֹל מַטּוֹת יִשְׂרָאֵל - From all the tribes of Israel - including the tribe of Levi. |
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לְכֹל מַטּוֹת יִשְׂרָאֵל.
לְרַבּוֹת שֵׁבֶט לֵוִי (ספרי):
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| 5From the thousands of Israel, a thousand were given over for each tribe, 12,000 armed for battle. |
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הוַיִּמָּֽסְרוּ֙ מֵֽאַלְפֵ֣י יִשְׂרָאֵ֔ל אֶ֖לֶף לַמַּטֶּ֑ה שְׁנֵֽים־עָשָׂ֥ר אֶ֖לֶף חֲלוּצֵ֥י צָבָֽא: |
| וַיִּמָּֽסְרוּ - Were given over. This is stated to show you the praise of Israel’s leaders, how dear they are to Israel: Before they heard about his death, what does it say? “Before long they will stone me!” But once they heard that the death of Moses was dependent upon taking revenge on Midian, they did not wish to go until they were given over against their will. |
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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 Pinechas son of Eleazar the priest 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: |
| אֹתָם וְאֶת־פִּינְחָס - Them along with Pinechas. This indicates that Pinechas’ merit was equal to that of them all. And why did Pinechas go and not Eleazar? The Holy One, blessed be He, said: “He who began fulfilling this commandment by killing Kozbi daughter of Tzur should complete it.” Another explanation: He went to avenge Joseph, his mother’s ancestor, as it says: “The Medanites sold Joseph to Egypt.” And from where do we know that Pinechas’ mother descended from Joseph? For it says: “Eleazar son of Aaron married one of the daughters of Puti’el (פּוּטִיאֵל)” – i.e., from the descendants of Jethro who had fattened (פִּטֵּם) calves for idol worship, and from the descendants of Joseph who scorned (פִּטְפֵּט) his evil inclination. Another explanation: Pinechas went because he was the priest anointed for war. |
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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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| וּכְלֵי הַקֹּדֶשׁ - With the sacred utensils. This refers to the ark and the Forehead-plate. This was with them because Balaam was with the Midianites and, through sorcery, he made the kings of Midian fly and he also flew along with them, and Pinechas in response displayed the Forehead-plate upon which the Holy Name was engraved, and they fell. It therefore says: עַל חַלְלֵיהֶם “upon their slain” regarding the kings of Midian, indicating that they fell from the air upon the slain. Similarly, regarding Balaam it says: אֶל חַלְלֵיהֶם “over their slain,” in the Book of Joshua. |
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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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| בְּיָדֽוֹ - (lit.) In his hand - means: in his possession. Similarly we find: וַיִּקַּח אֶת כָּל אַרְצוֹ מִיָּדוֹ “taking all his land (lit.) from his hand.” |
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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 God had commanded Moses, and they killed every adult male. |
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זוַיִּצְבְּאוּ֙ עַל־מִדְיָ֔ן כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶׁ֑ה וַיַּֽהַרְג֖וּ כָּל־זָכָֽר: |
| 8They killed the Midianite kings upon their slain—Evi, Rekem, Tzur, Chur, and Reva, the five kings of Midian. They slew Balaam son of Be’or by 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: |
| חֲמֵשֶׁת מַלְכֵי מִדְיָן - The five kings of Midian. Do I not see that Scripture has enumerated five? Why, then, does it need to say חֲמֵשֶׁת “five”? It only is to teach you that they all equally conspired against Israel, and therefore they all were punished alike. Balaam had gone to Midian to collect his fee for the 24,000 Israelites that fell as a result of his scheme. He went forth from Midian to meet Israel and deter them with bad advice. He said to them: “When you were 600,000 you were unable to overcome them, and now with 12,000 you come to do battle with them?!” They then repaid him in full and did not deprive him of his due desserts. |
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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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| בֶּחָֽרֶב - By the sword. He had come against Israel by exchanging his skill for their skill, for they are only helped by the power of their mouths, through prayer and request, and he came and usurped their skill by cursing them with his mouth; they in turn came against him and exchanged their skill for the skill of the nations, who attack with the sword, as it says: “You will live by your sword.” |
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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 Israelites 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: |
| טִֽירֹתָם - i.e., the place of their palaces, i.e., the dwelling of the priests versed in their laws. Another explanation: this denotes the seat of their nobility, just as סַרְנֵי פְלִשְׁתִּים “the rulers of the Philistines” translates as טוּרְנֵי פְלִשְׁתָּאֵי. |
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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: |
| וַיִּקְחוּ אֶת־כָּל־הַשָּׁלָל וגו' - They took all the booty… This tells us that they were upright and righteous, and were not suspect of stealing by misappropriating the booty without permission, for it says: אֶת כָּל הַשָּׁלָל “all the booty”; and about them it says in the Writings: “Your teeth are like a flock of ewes…,” i.e., even the soldiers among you are all righteous. |
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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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| שלל - Booty - is movable objects of clothing and jewelry. |
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שלל.
הֵן מִטַּלְטְלִין שֶׁל מַלְבּוּשׁ וְתַכְשִׁיטִין:
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| בז - Spoil 25 - is the booty of movable objects that are not jewelry. |
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בז.
הוּא בִזַּת מִטַּלְטְלִין שֶׁאֵינָם תַּכְשִׁיט:
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| מלקוח - Plunder - refers to humans and animals. And where שְׁבִי is stated in conjunction with מַלְקוֹחַ, שְׁבִי refers to humans and מַלְקוֹחַ to animals. |
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מלקוח.
אָדָם וּבְהֵמָה, וּבְמָקוֹם שֶׁכָּתוּב שְׁבִי אֵצֶל מַלְקוֹחַ, שְׁבִי בָאָדָם וּמַלְקוֹחַ בַּבְּהֵמָה:
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| 12and brought it all—the captives, the plunder, and the booty—to Moses and to Eleazar the priest and to the entire community of Israel in the camp, in the plains of Moab by the Jordan River, opposite 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: |
