Chumashחומש

איש איש כי תשטה אשתו. מַה כָּתוּב לְמַעְלָה מִן הָעִנְיָן? "וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ", אִם אַתָּה מְעַכֵּב מַתְּנוֹת הַכֹּהֵן, חַיֶּיךָ שֶׁתִּצְטָרֵךְ לָבֹא אֶצְלוֹ לְהָבִיא לוֹ אֶת הַסּוֹטָה:

איש איש כי תשטה אשתו IF ANY MAN’S WIFE GO ASIDE [AND ACT DECEITFULLY AGAINST HIM] — What is stated above, immediately before this section? ואיש את קדשיו לו יהיו: If you withhold the gifts due to the priest (cf. Rashi on v. 10), by your life, you will have to come to him in order to bring him your faithless wife for the ordeal by the waters (Berakhot 63a). (The translation therefore is: “A man who remains with his holy things, not giving them to the priest, לו יהיו they — the man and his wife — will become subject to him [require his services])”.

איש איש. לְלַמֶּדְךָ שֶׁמּוֹעֶלֶת בִּשְׁתַּיִם – בְּאִישׁ מִלְחָמָה שֶׁלְּמַעְלָה, וְאִישָׁהּ מִלְּמַטָּה:

איש איש — The double expression איש איש is employed to teach you that she (the faithless wife) deals treacherously in two respects — against Him above Who bears the appelation of איש, as in the text "[the Lord is] a Man of the war” (Exodus 15:3), and against her husband (אישה) here below (Midrash Tanchuma, Vaetchanan 5).

כי תשטה אשתו. שָׁנוּ רַבּוֹתֵינוּ אֵין הַמְנָאֲפִין נוֹאֲפִין עַד שֶׁתִּכָּנֵס בָּהֶן רוּחַ שְׁטוּת, דִּכְתִיב "כִּי תִשְׂטֶה" וְכָתוּב בּוֹ "נֹאֵף אִשָּׁה חֲסַר לֵב" (משלי ו'); וּפְשׁוּטוֹ שֶׁל מִקְרָא: כי תשטה — תֵּט מִדַּרְכֵי צְנִיעוּת וְתֵחָשֵׁד בְּעֵינָיו, כְּמוֹ "שְׂטֵה מֵעָלָיו וַעֲבֹר" (שם ד'), "אַל יֵשְׂטְ אֶל דְּרָכֶיהָ לִבֶּךָ" (שם ז'):

כי תשטה — Our Rabbis have taught (Midrash Tanchuma, Nasso 5): “Adulterers do never sin until a spirit of madness enters into them”, as it written, of her כי תשטה “if she becomes mad” (taking תִשְׂטֶה in the sense of תִשְׂטֶה, i.e. to become a שׁוֹטֶה, and so, too, of him Scripture writes, (Proverbs 6:32) “Whoso committeth adultery with a woman lacketh understanding”. — But the plain sense of the verse is that כי תשטה means: if she deviates from the path of modesty and thereby becomes suspect in his eyes. The word is similar to, (Proverbs 4:15) “turn away (שְׂטֵה) from it, and pass by”; (Proverbs 7:25) “Let not your heart turn (יַשְׂטְ) to her ways”.

ומעלה בו מעל. וּמַהוּ הַמַּעַל? ושכב איש אתה:

ומעלה בו מעל AND SHE ACTS UNFAITHFULLY AGAINST HIM — Wherein consists this infidelity? ושכב איש אתה THAT A MAN LIETH WITH HER.

ושכב איש. פְּרָט לְקָטָן וּמִי שֶׁאֵינוֹ אִישׁ (ספרי):

ושכב איש AND A MAN LIETH [WITH HER] — a man, thus excluding a minor and a being that does not come under the term איש (i. e., an animal) (Sifrei Bamidbar 7:2; Sotah 24a).

אתה שכבת זרע. שְׁכִיבָתָהּ פּוֹסֶלֶת אוֹתָהּ, וְאֵין שְׁכִיבַת אֲחוֹתָהּ פּוֹסֶלֶת אוֹתָהּ (כְּמַעֲשֶׂה בִשְׁתֵּי אֲחָיוֹת שֶׁהָיוּ דּוֹמוֹת זוֹ לָזוֹ):

אתה שכבת זרע [AND A MAN LIETH] WITH HER CARNALLY — This implies: that only her sexual intercourse with another man makes her unfit for continuing in marital relation with her husband, but the fact that her sister had sexual intercourse with him does not make her unfit for such (Yevamot 95a) [as was once the case with two sisters who greatly resembled each other (Tanchuma 5:2:6)]

ונעלם מעיני אישה. פְּרָט לְסוּמָא, הָא אִם הָיָה רוֹאֶה וּמְעַמְעֵם אֵין הַמַּיִם בּוֹדְקִין אוֹתָהּ (ספרי):

תעלם מעיני אשה AND IT BE HID FROM THE EYES OF HER HUSBAND — Since it speaks of the eyes of the husband, it excludes the case of a blind man (i.e., a blind man cannot subject his wife to the ordeal). On the other hand, it states: “if it be concealed from his eyes”; it follows therefore that if he sees her improper conduct and wilfully closes his eyes to it the waters cannot try her (i.e., she cannot be subjected to the ordeal) (Sifrei Bamidbar 7:3; Sotah 27a).

ונסתרה. שִׁעוּר שֶׁתֵּרָאֶה לְטֻמְאַת בִּיאָה:

ונסתרה AND SHE WAS ASIDE SECRETLY with him such a period of time wherein there was a possibility for her to become defiled by intercourse (Sotah 4a).

ועד אין בה. הָא אִם יֵשׁ בָּהּ אֲפִלּוּ עֵד אֶחָד שֶׁאָמַר נִטְמֵאת לֹא הָיְתָה שׁוֹתָה (סוטה ד'):

ועד אין בה AND THERE BE NO WITNESS AGAINST HER — But if there was even only one witness against her who stated that she was defiled she did not drink the מים המאררים, but was henceforth forbidden to her husband (Sotah 2b).

ועד אין בה. בְּטֻמְאָה, אֲבָל יֵשׁ עֵדִים לִסְתִירָה (שם ב'):

ועד אין בה AND THERE WAS NO WITNESS AGAINST HER, as regards defilement, but there were witnesses regarding her meeting with the man privily.

נתפשה. נֶאֶנְסָה, כְּמוֹ "וּתְפָשָׂהּ וְשָׁכַב עִמָּהּ" (דברים כ"ב):

ונתפשה [AND SHE WAS NOT] SEIZED — i.e. subjected to force (Sifrei Bamidbar 7:3). Similar is, (Deuteronomy 22:28) “And seizes her (ותפשה) and lieth with her”.

ועבר עליו. קֹדֶם לַסְּתִירָה:

ועבר עליו AND [THE SPIRIT OF JEALOUSY] COME UPON HIM — i.e., had come upon him before her seclusion with the man.

רוח קנאה וקנה. פֵּרְשׁוּ רַבּוֹתֵינוּ לְשׁוֹן הַתְרָאָה, שֶׁמַּתְרֶה בָהּ, אַל תִּסָּתְרִי עִם אִישׁ פְּלוֹנִי:

רוח קנאה וקנא [AND] THE SPIRIT OF JEALOUSY [COME UPON HIM] וקנא — Our Rabbis said that it is an expression denoting warning — that he warns her: do not be aside privily with that man (Sotah 3a.)

והוא נטמאה או עבר עליו וגו'. כְּלוֹמַר הוּא הִתְרָה בָּהּ, וְעָבְרָה עַל הַתְרָאָתוֹ, וְאֵין יָדוּעַ אִם נִטְמְאָה אִם לָאו:

והוא נטמאה או עבר עליו וגו׳ AND SHE BE DEFILED, OR IF [THE SPIRIT OF JEALOUSY] COME UPON HIM [AND SHE WAS NOT DEFILED] — that is to say, he warned her but she disregarded his warning, and it is uncertain whether she has been defiled or not (Sifrei Bamidbar 8).

קמח. שֶׁלֹּא יְהֵא מִסֹּלֶת:

קמח implies that it shall not be of fine sifted flour.

שערים. וְלֹא חִטִּים, הִיא עָשְׂתָה מַעֲשֵׂה בְהֵמָה וְקָרְבָּנָהּ מַאֲכַל בְּהֵמָה (סוטה י"ד):

It must be שערים BARLEY, and not wheat; because she committed a bestial act, therefore shall her offering consist of that which is food for beasts (Sifrei Bamidbar 8; Sotah 14a).

לא יצק עליו שמן. שֶׁלֹּא יְהֵא קָרְבָּנָהּ מְהֻדָּר, שֶׁהַשֶּׁמֶן קָרוּי אוֹר, וְהִיא עָשְׂתָה בַחֹשֶׁךְ:

לא יצק עליו שמן HE SHALL POUR NO OIL UPON IT, so that her offering shall not be embellished (cf. Rashi on Leviticus 5:11) — and also because oil is called light (it is named יצהר from the root צהר, to give light; see Tanchuma) whilst she acted in darkness (Midrash Tanchuma, Nasso 3; cf. Sotah 15a).

ולא יתן עליו לבנה. שֶׁהָאִמָּהוֹת נִקְרְאוּ לְבוֹנָה, שֶׁנֶּאֱמַר "וְאֶל גִּבְעַת הַלְּבוֹנָה" (שה"ש ד'), וְהִיא פֵרְשָׁה מִדַּרְכֵיהֶן:

ולא יתן עליו לבנה NOR SHALL HE PUT FRANKINCENSE THEREON — Because the matriarchs are symbolically termed frankincense, as it is said, (Songs 4:6) “I will get me … to the hill of frankincense” (which is taken as an allusion to the matriarchs), whilst she deviated from their paths (Midrash Tanchuma, Nasso 3).

כי מנחת קנאת הוא. הַקֶּמַח הַזֶּה, קֶמַח לָשׁוֹן זָכָר:

כי מנחת קנאת הוא FOR IT IS A MEAL OFFERING OF JEALOUSY — i.e., this קמח is a meal offering of jealousy; for the word קמח is masculine and is therefore referred to by the masc. form.

מנחת קנאת. מְעוֹרֶרֶת עָלֶיהָ שְׁתֵּי קְנָאוֹת, קִנְאַת הַמָּקוֹם וְקִנְאַת הַבַּעַל (ספרי):

מנחת קנאת A MEAL OFFERING OF JEALOUSY — The plural קנאות is used because it arouses against her two outbreaks of jealousy — the jealousy of the Omnipresent and the jealousy of her husband (Tosefta Sotah 2; Sifrei Bamidbar 8; cf. Rashi’s second comment on איש איש v. 12).

מים קדשים. שֶׁקָּדְשׁוּ בַכִּיּוֹר, לְפִי שֶׁנַּעֲשָׂה מִנְּחֹשֶׁת מַרְאוֹת הַצּוֹבְאוֹת, וְזוֹ פֵרְשָׁה מִדַּרְכֵיהֶן, שֶׁהָיוּ נִבְעָלוֹת לְבַעְלֵיהֶן בְּמִצְרַיִם תַּחַת הַתַּפּוּחַ וְזוֹ קִלְקְלָה לְאַחֵר, תִּבָּדֵק בּוֹ:

מים קדשים HOLY WATER — i.e., water that has become holy through being in the laver. — The water was taken from the laver because that was made of the copper mirrors of the women who had gathered (Exodus 38:8) [at the entrance to the Tent of Meeting] and this woman deviated from their chaste ways. Because they had cherished their husbands’ love in Egypt (cf. Rashi on Exodus 38:8), while this woman depravedly gave herself over to another, she was to be examined through it (Bamidbar Rabbah 9 :14).

בכלי חרש. הִיא הִשְׁקָת אֶת הַנּוֹאֵף יַיִן מְשֻׁבָּח בְּכוֹסוֹת מְשֻׁבָּחִים, לְפִיכָךְ תִּשְׁתֶּה מַיִם הַמָּרִים בִּמְקִדָּה בְזוּיָה שֶׁל חֶרֶס (סוטה ט'):

בכלי חרש IN AN EARTHEN VESSEL — She gave the adulterer excellent wine to drink in valuable goblets, therefore she shall drink the bitter water in a common earthenware cup. (Sotah 9a.)

והעמיד הכהן וגו'. וַהֲלֹא כְבָר נֶאֱמַר "וְהֶעֱמִדָהּ לִפְנֵי ה'"? אֶלָּא מַסִּיעִין הָיוּ אוֹתָהּ מִמָּקוֹם לְמָקוֹם כְּדֵי לְיַגְּעָהּ וְתִטָּרֵף דַּעְתָּהּ וְתוֹדֶה (סוטה ח'):

והעמיד הכהן וגו׳ AND THE PRIEST SHALL PRESENT [THE WOMAN BEFORE THE LORD] — But has it not already been stated, (v. 16) “and he shall present her before the Lord”? But they used to move her about from place to place (and thus, as it were, present her many times) in order to wear her out so that her thoughts should become confused and she be unable to invent explanations of her conduct and so she would confess her guilt (Sotah 8a).

ופרע. סוֹתֵר אֶת קְלִיעַת שְׂעָרָהּ, כְּדֵי לְבַזּוֹתָהּ, מִכָּאן לִבְנוֹת יִשְׂרָאֵל שֶׁגִּלּוּי הָרֹאשׁ גְּנַאי לָהֶן (כתובות ע"ב):

ופרע AND HE SHALL PUT IN DISORDER [THE WOMAN’S HAIR] — i.e. he pulls away her hair-plaits in order to make her look despicable. — We may learn from this that as regards married Jewish women an uncovered head is a disgrace to them (Sifrei Bamidbar 11).

לפני ה'. בְּשַׁעַר נִקָּנוֹר, הוּא שַׁעַר הָעֲזָרָה הַמִּזְרָחִי, דֶּרֶךְ כָּל הַנִּכְנָסִים (סוטה ז'):

לפני ה׳ [AND THE PRIEST SHALL PRESENT THE WOMAN] BEFORE THE LORD — i.e. in the gateway of Nicanor (cf. Rashi on Leviticus 14:11 and Note thereon) which was the eastern gate of the court, the passage for all who entered the court [and where she was therefore most exposed to public view] (Sotah 7a).

ונתן על כפיה. לְיַגְּעָהּ, אוּלַי תִּטָּרֵף דַּעְתָּהּ וְתוֹדֶה, וְלֹא יִמָּחֶה שֵׁם הַמְיֻחָד עַל הַמָּיִם (שם י"ד):

ונתן על כפיה AND HE SHALL PUT [THE MEAL-OFFERING OF MEMORIAL] IN HER HANDS — to wear her out even more (cf. Rashi on the beginning of the verse); — perhaps her thoughts would become confused now, so that she would confess her guilt and it would become unnecessary to blot out from the parchment the Divine Proper Name by the water (cf. Sifrei Bamidbar 11; Sotah 14a).

המרים. עַל שֵׁם סוֹפָן, שֶׁהֵם מָרִים לָהּ (שם כ'):

המרים THE BITTER [WATERS] — They were called bitter waters because of their final effect, viz., that they proved bitter for her (Sifrei Bamidbar 11; Sotah 20a).

המאררים. 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:

המאררים means, the waters that make her disappear (pine away) from the world. It has the same meaning as, (Ezekiel. 28:24): “a removing (ממאיר) brier” (one that removed some of the flesh). It would not be correct to explain מים המאררים as מים ארורים, “cursed waters” for actually they are holy (cf. v. 17). Besides, even if the meaning has anything to do with “cursing”, Scripture does not write ארורים, “waters that are cursed”, but מאררים — “that bring a curse to others”; and Onkelos, too, does not render it by ליטיא — “cursed waters” but by מלטטיא — “waters that show a curse on the body of this woman”.

והשביע אתה 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):

והשביע אתה וגו׳ AND [THE PRIEST] SHALL ADJURE HER etc. — and wherein does this adjuration consist? In that he says to the woman, “if no man hath lain with thee … הנקי, be thou free”, which implies: “if, however, a man hath lain with thee, חנקי, thou deservest to be suffocated”, because from a negative statement you may deduce its converse, the positive statement. It is true that in an adjuration it would be more appropriate to make this threat of punishment if guilty, and to allow the converse to be derived from it, but here it mentions first what will happen if she has not sinned, since it intends to suggest that it is a duty in capital cases to begin the proceedings with the statement of something that bears upon the innocence of the accused (Sotah 17a; Shevuot 36a; Sanhedrin 33a).

ואת כי שטית. כִּי מְשַׁמֵּשׁ בִּלְשׁוֹן אִם:

ואת כי שטית BUT IF THOU HAST BUT IF THOU HAST GONE ASIDE ASIDE — The word כי must here be employed in the meaning of “if” (cf. Rashi on Genesis 18:15).

בשבעת האלה. שְׁבוּעָה שֶׁל קְלָלָה:

בשבעת האלה [AND THE PRIEST SHALL ADJURE THE WOMAN] WITH AN ADJURATION OF CURSING — i.e., an oath which contains the curse.

יתן ה' אותך לאלה. שֶׁיִּהְיוּ הַכֹּל מְקַלְלִין בִּיךְ — "יְבוֹאֵךְ כְּדֶרֶךְ שֶׁבָּא לִפְלוֹנִית":

יתן ה’ אותך לאלה THE LORD MAKE THEE AN EXECRATION — i.e. that everybody will curse through thee (i.e., by mention of thy name), saying, “May misfortune come upon you just as it came upon Mrs. so-and-so!”

ולשבעה. 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):

ולשבעה [THE LORD MAKE THEE AN EXECRATION] AND AN OATH — This means, that everybody will swear through thee (i.e., by mention of thy name) — “If not (i.e., if I am not speaking the truth) may misfortune happen to me just as it happened to Mrs. So-and-so!” In a similar sense it states, (Isaiah 65:15) “and ye shall leave your name as an oath unto my chosen” which means that the righteous take an oath by mention of the punishment that came upon evil-doers. So, too, in reference to the blessing, does it state, (Genesis 12:3) “and through thee (i.e., by mention of thy name) shall bless themselves [all the families of the earth]”; (Genesis 48:20) “By thee shall Israel bless, saying, [God make thee as Ephraim and as Manasseh]” (Sifrei Bamidbar 14).

את ירכך. בִּקְלָלָה הִקְדִּים יָרֵךְ לַבֶּטֶן, לְפִי שֶׁבָּהּ הִתְחִילָה בַעֲבֵרָה תְּחִלָּה (סוטה ח'):

את ירכך [WHEN THE LORD DOTH MAKE] THY THIGH [TO FALL, AND THY BELLY TO SWELL] — In uttering the curse that will befall her because of her sin he mentions the thigh before the belly (whilst in v. 22 the belly is stated to be affected first), because with it (the thigh) she began to sin (cf. Sotah 8b, 9b).

צבה. כְּתַרְגּוּמוֹ, נְפוּחָה:

צבה — Understand this as the Targum does: SWOLLEN.

לצבות בטן. 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:

לצבות בטן is the same as לְהַצְבּוֹת בטן (the verb being the Hiphil infinitive). This is the usage of the Patach: that the “lamed” has it as its vowel instead of the ה having it (viz., that it is a contraction of לה). Similar is (Exodus 13:21) לַרְאתכם הדרך and (Deuteronomy 1:33) לַנְחֹתָם בדרך אשר הלכו בה (which are equivalent to לְהַרְאֹתְכֶם and לְהַנְחֹתָם). And so, too, in this verse, לַנְפִּל ירך, which is the same as לְהַנְפִּיל ירך. The meaning is: that the waters cause the belly to swell, and cause the thigh to fall.

לצבות בטן ולנפל ירך. בִּטְנוֹ וִירֵכוֹ שֶׁל בּוֹעֵל, אוֹ אֵינוֹ אֶלָּא נִבְעֶלֶת, כְּשֶׁהוּא אוֹמֵר "אֶת יְרֵכֵךְ נֹפֶלֶת וְאֶת בִּטְנֵךְ צָבָה" הֲרֵי שֶׁל נִבְעֶלֶת אָמוּר (סוטה כ"ח):

לצבות בטן ולנפל ירך [AND THIS WATER THAT CAUSETH THE CURSE SHALL GO INTO THY BOWELS] TO MAKE THE BELLY TO SWELL AND THE THIGH TO WASTE — i.e. the belly and the thigh of the adulterer (Note that Scripture does not state here, as in the preceding verse, “thy thigh”, “thy belly”). Or perhaps this is not so, but it means those of the adulteress? But when it states, (v. 21) “[when the Lord doth make] thy thigh to waste and thy belly to swell”, you see, that those of the adulteress are mentioned already (Sotah 28a; cf. Sifrei Bamidbar 15:1).

אמן אמן. 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):

אמן אמן [AND THE WOMAN SHALL SAY] AMEN, AMEN — The utterance of the word אמן by a person implies the acceptance of an oath which has been recited by another with reference to him. — The two words אמן (which may mean “It is so”, or, “May it be so”) respectively signify, “Amen” with reference to the curse invoked, and “Amen” with reference to the oath recited. Accordingly she declares: “Amen” (“may it be so” i. e., may the אלה “the curse” befall me) if I have received defilement from this man, and “Amen” if I have received defilement from any other man; “Amen” (“It is so” — the terms of the oath are true) that I have not gone astray either when I was betrothed to my husband or since I have been married to him; (or in the case of a woman who has married her deceased husband’s brother; cf. Deuteronomy 25:7, it implies), “either when I was awaiting marriage with my brother-in-law or after I was married to him” (Sotah 18a).

והשקה את האשה. אֵין זֶה סֵדֶר הַמַּעֲשֶׂה, שֶׁהֲרֵי בַתְּחִלָּהּ מַקְרִיב מִנְחָתָהּ, אֶלָּא הַכָּתוּב מְבַשֶּׂרְךָ שֶׁכְּשֶׁיַּשְׁקֶנָּה יָבֹאוּ בָהּ לְמָרִים; לְפִי שֶׁנֶּאֱמַר בֶּטֶן וְיָרֵךְ, מִנַּיִן לִשְׁאָר כָּל הַגּוּף? תַּ"ל ובאו בה — בְּכֻלָּהּ, אִ"כַּ מַה תַּ"ל בֶּטֶן וְיָרֵךְ? לְפִי שֶׁהֵן הִתְחִילוּ בַעֲבֵרָה תְּחִלָּה לְפִיכָךְ הִתְחִיל מֵהֶם הַפֻּרְעָנוּת (ספרי):

והשקה את האשה AND HE SHALL CAUSE THE WOMAN TO DRINK [THE BITTER WATER] — This was not the actual order of the proceedings, because really he offered her meal-offering first (before giving her the water to drink; cf. v. 26, 27), but Scripture here merely informs you that when he afterwards gives her the water to drink it will become bitter in her belly (cf. Sotah 19a). — Since only the thigh and the belly are mentioned (vv. 21. 22), I might conclude that only these are affected (see Sifrei Bamidbar 18); whence do we know that this applies also to the rest of the body? Because Scripture states here, “[and the water … shall come] into her [and become bitter]” — into all of her body! But if so, why does Scripture explicitly mention only the thigh and the belly? Because they (these two) were the first to begin the sin, therefore it (Scripture) makes the punishment begin with them (and for this reason Scripture mentions them explicitly, but, as a matter of fact, it extends to the whole body as is implied in the word בה (Sifrei Bamidbar 18).

למרים. לִהְיוֹת לָהּ רָעִים וּמָרִים:

למרים (The text is more lit., “and the waters shall enter into her as bitter”) — i.e. to become bad and bitter for her.

והניף. מוֹלִיךְ וּמֵבִיא מַעֲלֶה וּמוֹרִיד, וְאַף הִיא מְנִיפָה עִמּוֹ, שֶׁיָּדָהּ לְמַעְלָה מִיָּדוֹ שֶׁל כֹּהֵן:

והניף THEN [THE PRIEST] SHALL WAVE [THE MEAL-OFFERING] — He moves it about horizontally and vertically, and she, too, waves it together with him, because her hand has to be above the hand of the priest (Sotah 19a).

והקריב אתה. זוֹ הִיא הַגָּשָׁתָהּ בְּקֶרֶן דְּרוֹמִית מַעֲרָבִית שֶׁל מִזְבֵּחַ קֹדֶם קְמִיצָה, כִּשְׁאָר מְנָחוֹת (סוטה י"ד):

והקריב אתה — This refers to what is known as the הגשה — bringing it to the south-west corner of the altar before the קמיצה, “the taking off of the handful of flour”, just as is the case with all other meal-offerings (cf. Rashi on Leviticus 7:7 and Sotah 14b).

אזכרתה. הוּא הַקֹּמֶץ, שֶׁעַ"יְ הַקְטָרָתוֹ הַמִּנְחָה בָאָה לְזִכָּרוֹן לְגָבוֹהַּ (ספרי):

אזכרתה THE MEMORIAL PART THEREOF — i.e. the handful, and it is so called because through its being burnt the meal-offering is brought to remembrance before the Most High God (Sifrei Bamidbar 17; cf. Rashi on Leviticus 2:2 and 24:7).

והשקה את המים. לְרַבּוֹת, שֶׁאִם אָמְרָה אֵינִי שׁוֹתָה לְאַחַר שֶׁנִּמְחֲקָה מְגִלָּה, מְעַרְעֲרִין אוֹתָהּ וּמַשְׁקִין אוֹתָהּ בְּעַל כָּרְחָהּ, אֶלָּא אִ"כֵּ אָמְרָה טְמֵאָה אֲנִי (ספרי; סוטה כ'):

והשקה את המים AND HE SHALL MAKE HER DRINK THE WATER — This statement made after Scripture has just said (v. 26) “and afterwards he shall make the woman drink the waters” (see Siphre) is intended to include the case that if she says, “I will not drink” after the scroll on which the Holy Name was written had been blotted out, they pour it into her and make her drink the water against her will — except if she adds: “I have been defiled” [when, of course, no further test is necessary] (Sotah 19b).

וצבתה בטנה וגו'. אַעַ"פִּ שֶׁבַּקְּלָלָה הִזְכִּיר יָרֵךְ תְּחִלָּה, הַמַּיִם אֵין בּוֹדְקִין אֶלָּא כְּדֶרֶךְ כְּנִיסָתָן בָּהּ (שם ט'):

וצבתה בטנה AND HER BELLY SHALL SWELL, [AND HER THIGH SHALL WASTE] — Although when uttering the curse (v. 21) he (the priest) mentioned the thigh first, for the reason given by Rashi in his comment there, the water tested her (i.e., affected her) only according to the manner it passed into her body (i.e., it affected the belly first since it first entered that part of her body and then the thigh) (Sotah 9b).

והיתה האשה לאלה. כְּמוֹ שֶׁפֵּרַשְׁתִּי, שֶׁיְּהֵא הַכֹּל אָלִין בָּהּ:

והיתה האשה לאלה AND THE WOMAN SHALL BE AN EXECRATION — This means, as I have already explained (v. 21), that everyone shall curse by mention of her name.

בקרב עמה. הֶפְרֵשׁ יֵשׁ בֵּין אָדָם הַמִּתְנַוֵּל בְּמָקוֹם שֶׁנִּכָּר, לְאָדָם הַמִּתְנַוֵּל בְּמָקוֹם שֶׁאֵינוֹ נִכָּר:

בקרב עמה [AND THE WOMAN SHALL BE AN EXECRATION] AMONG HER PEOPLE — This is stressed: "among her people” — because there is a difference between a person who is brought to disgrace in a place where he is well known and a person who is brought to disgrace in a place where he is unknown.

ואם לא נטמא האשה. בִּסְתִירָה זוֹ:

ואם לא נטמאה האשה AND IF THE WOMAN WAS NOT DEFILED on the occasion of this secluding herself with this man,

וטהרה הוא. מִמָּקוֹם אַחֵר:

וטהרה הוא AND BE CLEAN (guiltless) as regards any other place,

ונקתה. מִמַּיִם הַמְאָרְרִים, וְלֹא עוֹד אֶלָּא ונזרעה זרע — אִם הָיְתָה יוֹלֶדֶת בְּצַעַר תֵּלֵד בְּרֶוַח, אִם הָיְתָה יוֹלֶדֶת שְׁחֹרִים, מֵעַתָּה יוֹלֶדֶת לְבָנִים:

ונקתה THEN SHE SHALL BE FREE from the effect of the water that waste the body and not only this, but ונזרעה זרע SHE SHALL CONCEIVE SEED — i.e. if until now she used to bear children in pain, she will from now bear with ease (free from pain), if up to now she used to bear black (ugly) children, from now on she will bear white (beautiful) children (Sifrei Bamidbar 19; Sotah 26a).

או איש. כְּמוֹ "אוֹ נוֹדַע" (שמות כ"א), כְּלוֹמַר אִם אִישׁ קַנַּאי הוּא, לְכָךְ והעמיד את האשה.

או איש — The word או here has the same meaning as in the phrase (Exodus 21:36): או נודע, “If it be known” (cf. Rashi on that verse and our Note thereon) — that is to say: if the man is a jealous man, then just on account of this, he shall present the woman [before the Lord and then the priest shall execute upon her all this law].”

ונקה האיש מעון. אִם בְּדָקוּהָ הַמַּיִם, אַל יִדְאַג לוֹמַר "חַבְתִּי בְמִיתָתָהּ", נָקִי הוּא מִן הָעֹנֶשׁ; דָּ"אַ: מִשֶּׁיַּשְׁקֶנָּה תְּהֵא אֶצְלוֹ בְּהֶתֵּר, וְנִקָּה מֵעָוֹן, שֶׁהַסּוֹטָה אֲסוּרָה לְבַעְלָהּ (ספרי):

ונקה האיש מעון THEN SHALL THE MAN BE GUILTLESS FROM INIQUITY — This means, if the waters try her (have effect on her), he should not worry and say: “I have incurred guilt through her death!” — No, he is free from punishment. Another explanation is: As soon as he has made her drink the water and she is proved innocent she may lawfully remain with him as his wife, and he is free from sin in permitting this, but if he lives with her before this, he is not free, for a סוטה (a wife suspected of infidelity) is forbidden to her husband pending her trial (cf. Sifrei Bamidbar 21).

כי יפלא. יַפְרִישׁ; לָמָּה נִסְמְכָה פָרָשַׁת נָזִיר לְפָרָשַׁת סוֹטָה? לוֹמַר לְךָ שֶׁכָּל הָרוֹאֶה סוֹטָה בְקִלְקוּלָהּ יַזִּיר עַצְמוֹ מִן הַיַּיִן, שֶׁהוּא מֵבִיא לִידֵי נִאוּף (סוטה ב'):

כי יפלא means, IF HE CLEARLY UTTERS (cf. Rashi on Leviticus 22:21 and Note thereon). — Why is the section dealing with the Nazarite placed in juxtaposition to the section dealing with the סוטה? To tell you that he who has once seen a סוטה in her disgrace should abstain from wine, because it may lead to adultery (Sotah 2a).

נדר נזיר. אֵין נְזִירָה בְכָל מָקוֹם אֶלָּא פְּרִישָׁה, אַף כָּאן שֶׁפֵּרֵשׁ מִן הַיַּיִן:

נדר נזיר — The term נזר wherever it occurs denotes “keeping aloof from something” (cf. Rashi on Leviticus 22:2). Here, too, it means that he keeps away from wine (Sifrei Bamidbar 22).

להזיר לה'. לְהַבְדִּיל עַצְמוֹ מִן הַיַּיִן לְשֵׁם שָׁמַיִם:

להזיר לה׳ means, TO KEEP HIMSELF ALOOF from wine FOR THE SAKE OF HEAVEN (God).

מיין ושכר. כְּתַרְגּוּמוֹ "מֵחֲמַר חֲדַת וְעַתִּיק", שֶׁהַיַּיִן מְשַׁכֵּר כְּשֶׁהוּא יָשָׁן:

מיין ושכר — Understand this as the Targum does: he shall abstain from new (יין) and old wine (שכר). The latter is called שכר, “intoxicating drink”, because wine makes one intoxicated when it is old.

וכל משרת. לְשׁוֹן צְבִיעָה בְּמַיִם וְכָל מַשְׁקֶה; וּבִלְשׁוֹן מִשְׁנָה יֵשׁ הַרְבֵּה, אֵין שׁוֹרִין דְּיוֹ וְסַמָּנִים (שבת י"ז), נָזִיר שֶׁשָּׁרָה פִתּוֹ (נזיר ל"ד):

וכל משרת — The word משרת denotes “steeping” in water or any other liquid. In the Mishnaic language there are many examples of this, e.g., (Shabbat 17b): “One must not soak (שורין) ink-materials and dyes in water on the eve of Sabbath”; (Nazir 34b): “A Nazarite who steeped (שרה) his bread in wine".

חרצנים. הֵם הַגַּרְעִינִין:

חרצנים are THE KERNELS....

זג. הֵם קְלִפוֹת שֶׁמִּבַּחוּץ, שֶׁהַחַרְצַנִּים בְּתוֹכָן כְּעִנְבָּל בְּזוּג:

זג are THE HUSKS (skins) outside. They are called זג (a term also used for a bell) because the kernels are inside them as the clapper is in the bell (cf. Siphre; Nazir 34b; 39a).

קדש יהיה. הַשֵּׂעָר שֶׁלּוֹ, לְגַדֵּל הַפֶּרַע שֶׁל שְׂעַר רֹאשׁוֹ (ספרי; תענית י"א):

קדש יהיה means HOLY SHALL IT (not “he”) BE viz., his hair shall be holy. inasmuch as he must let grow freely the hair of his head (lit., so as to let grow the over-growth, פרע, of the hair of his head) (Sifrei Bamidbar 25; Taanit 4a).

פרע. 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):

פרע — The word פרע is punctuated (as to its first syllable) with Patach-Katan (Segol) because it is in construct state to שער ראשו and the meaning is: the פרע, the wild growth of שער ראשו — The meaning of the word פרע is over-growth of the hair; similar is (Leviticus 21:10) “He shall not let his hair grow wild (יפרע)”. Growth of the hair of less than thirty days’ duration does not come under the term פרע (Sifrei Bamidbar 25; Sanhedrin 22b).

כל ימי נזרו קדש הוא. זוֹ קְדֻשַּׁת הַגּוּף, מִלִּטַּמֵּא לְמֵתִים (ספרי):

כל ימי נזרו קדש הוא ALL THE DAYS OF HIS NAZARITESHIP HE IS HOLY — This refers to the holiness of his body which consists in his abstaining from defiling himself by reason of a corpse (Sifrei Bamidbar 27).

בפתע. זֶה אֹנֶס:

בפתע — This refers to a Nazarite who defiles himself thus by accident.

פתאום. זֶה שׁוֹגֵג, וְיֵ"א פֶּתַע פִּתְאֹם דָּבָר אֶחָד הוּא – מִקְרֶה שֶׁל פִּתְאוֹם:

פתאם — This refers to one who does so inadvertently (Sifrei Bamidbar 28:1; cf. Onkelos). — But there are some who say that פתע פתאום denotes one thing, viz., an occurrence of suddenness (by a sudden occurrence, suddenly).

וכי ימות מת עליו. בָּאֹהֶל שֶׁהוּא בוֹ:

וכי ימות מת עליו AND IF A MAN DIES עליו — i.e., in the tent where he (the נזיר) happens to be.

ביום טהרתו. בְּיוֹם הַזָּאָתוֹ, אוֹ אֵינוֹ אֶלָּא בַשְּׁמִינִי שֶׁהוּא טָהוֹר לְגַמְרֵי, תַּ"ל "בַּיּוֹם הַשְּׁבִיעִי", אִי שְׁבִיעִי יָכוֹל אֲפִלּוּ לֹא הִזָּה, תַּ"ל "בְּיוֹם טָהֳרָתוֹ" (ספרי):

ביום טהרתו [THEN HE SHALL CLIP THE HAIR OF HIS HEAD] IN THE DAY OF HIS CLEANSING — i.e., on the day when he is being sprinkled with the מי חטאת, (the water containing the ashes of the Red Heifer; cf. Numbers 19:17). Or perhaps this is not so, but it means, on the eighth day when he is perfectly clean! It, however, continues: “on the seventh day [he shall clip it]”. But if it had written only “on the seventh day [he shall clip it]” I might have thought that he must clip his hair even if one had not sprinkled him for some reason or other! Scripture therefore also states “on the day of his cleansing [he shall clip the hair of his head]” (Sifrei Bamidbar 28:2).

וביום השמיני יבא שתי תרים. 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):

וביום השמיני יבא שתי תרים AND ON THE EIGHTH DAY HE SHALL BRING TWO TURTLES — On the eighth day, thus excluding the seventh. Or perhaps this is not so, but it is intended to exclude the ninth day (i.e., that the offering must not be brought later than the eighth day)? But Scripture has fixed a date for the animals which are to be offered (cf. Leviticus 22:27), and has also fixed a date for the persons who bring offerings (Exodus 22:29). How is it in the case of the animals offered as sacrifices? It declared the eighth day and any time from the eighth onward as fit for offering them! So, too, in the case of persons offering sacrifices “the eighth day” implies the eighth and any day from the eighth onwards and only excludes the seventh or any earlier day (Sifrei Bamidbar 29:1).

מאשר חטא על הנפש. שֶׁלֹּא נִזְהַר מִטֻּמְאַת הַמֵּת, רַבִּי אֶלְעָזָר הַקַּפָּר אוֹמֵר, שֶׁצִּעֵר עַצְמוֹ מִן הַיַּיִן (ספרי; נזיר י"ט):

מאשר חטא על הנפש [AND THE PRIEST … MAKE EXPIATION FOR HIM] FOR THAT HE HATH SINNED BY THE DEAD — i.e., that he has not been on his guard against defilement by a corpse. — R. Eleazer ha-Kappar said, “his sin consists in that he has afflicted himself by abstaining from the enjoyment of wine (Sifrei Bamidbar 30; Nazir 19a).

וקדש את ראשו. לַחֲזֹר וּלְהַתְחִיל מִנְיַן נְזִירוּתוֹ:

וקדש את ראשו AND HE SHALL HALLOW HIS HEAD [THAT SAME DAY] by beginning again the counting of his Nazaritehood (i.e., he resumes his Nazaritehood).

והזיר לה' את ימי נזרו. יַחֲזֹר וְיִמְנֶה נְזִירוּתוֹ כְּבַתְּחִלָּה:

'והדר לה את ימי נזרו AND HE SHALL CONSECRATE IN HONOUR OF THE LORD THE DAYS OF HIS NAZARITEHOOD — i.e., he shall again count the days of his Nazaritehood as though for the first time (i.e., he must begin the counting of the period of his Nazaritehood from the first day, not resume it at the point where it was broken off).

והימים הראשנים יפלו. לֹא יַעֲלוּ מִן הַמִּנְיָן:

והימים הראשנים יפלו AND THE DAYS THAT WERE BEFORE SHALL BE LOST — i.e. shall not come into account.

יביא אתו. 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:

יביא אתו means, he shall bring himself. This (the word אתו) is one of the three cases of את with a pronominal suffix which R. Ishmael explained thus (as being reflexive and not accusative pronouns). Similar to it is (Leviticus 22:16): והשאיו אותם עון אשמה “and they will bring אותם the iniquity of trespass”, i.e., “and they will bring upon themselves”. Similar to it is, (Deuteronomy 34:6) ויקבר אתו בני “He (Moses) buried himself in the glen”, (Sifrei Bamidbar 32; cf. Rashi on Leviticus 22:16 and Note thereon).

ומנחתם ונסכיהם. שֶׁל עוֹלָה וּשְׁלָמִים; לְפִי שֶׁהָיוּ בִכְלָל, וְיָצְאוּ לִדּוֹן בְּדָבָר חָדָשׁ — שֶׁיִּטָּעֲנוּ לֶחֶם — הֶחֱזִירָן לִכְלָלָן, שֶׁיִּטָּעֲנוּ נְסָכִים כְּדִין עוֹלָה וּשְׁלָמִים (ספרי):

ומנחתם ונסכיהם AND THEIR MEAL-OFFERING AND THEIR DRINK-OFFERINGS — i.e., those of the burnt-offering and the feast-offerings (mentioned in v. 14; no חטאת except that of a leper requires נסכים). Because these (the עולה and the שלמים of the Nazir) are included in (come under) the general rule governing עולה and שלמים and have here been excepted to become subject to a new matter, viz., that they require an offering of bread together with them. Scripture restores them to the general rule by expressly stating that they require drink-offerings (and meal-offerings) as is the law of עולה and שלמים in general (Sifrei Bamidbar 34).

חלות מצות ורקיקי מצות. עֶשֶׂר מִכָּל מִין:

חלות מצות ורקיקי מצות (the word מצות must be connected with חלות too) PIERCED CAKES UNLEAVENED AND WAFERS OF UNLEAVENED BREAD — ten of each kind (Menachot 77b).

זבח שלמים לה' על סל המצות. יִשְׁחַט אֶת הַשְּׁלָמִים עַל מְנָת לְקַדֵּשׁ אֶת הַלֶּחֶם (עי' מנחות מ"ו):

זבח שלמים לה' על סל המצות [AND HE SHALL OFFER THE RAM] FOR A SACRIFICE OF A FEAST-OFFERING UNTO THE LORD, WITH THE BASKET OF UNLEAVENED BREAD — i.e., he shall slaughter the feast-offerings with the intention of sanctifying the bread by this very act (cf. Menachot 46b).

את מנחתו ואת נסכו. שֶׁל אַיִל:

את מנחתו ואת נסכו [THE PRIEST SHALL ALSO OFFER] ITS MEAL-OFFERING AND ITS DRINK-OFFERING — those of the ram.

וגלח הנזיר פתח אוהל מועד. יָכוֹל יְגַלֵּחַ בָּעֲזָרָה, הֲרֵי זֶה דֶּרֶךְ בִּזָּיוֹן, אֶלָּא וְגִלַּח הַנָּזִיר לְאַחַר שְׁחִיטַת הַשְּׁלָמִים שֶׁכָּתוּב בָּהֶן "וּשְׁחָטוֹ פֶּתַח אֹהֶל מוֹעֵד":

וגלח הנזיר פתח אהל מועד AND THE NAZARITE SHALL CLIP [THE HAIR OF THE HEAD OF HIS NAZARITEHOOD] AT THE ENTRANCE OF THE APPOINTED TENT — One might think that he must cut his hair in the forecourt (for it states at the entrance of the appointed tent)! Surely, this would be treating the forecourt in a contemptuous manner! But the meaning is: the Nazarite shall cut his hair after the feast-offerings had been slaughtered of which Scripture writes, (Leviticus 3:2) “and he shall slaughter it פתח אהל מועד” (cf. Sifrei Bamidbar 35; Nazir 45a).

אשר תחת זבח השלמים. תַּחַת הַדּוּד שֶׁהוּא מְבַשְּׁלָן בּוֹ, לְפִי שֶׁשַּׁלְמֵי נָזִיר הָיוּ מִתְבַּשְּׁלִין בָּעֲזָרָה, שֶׁצָּרִיךְ לִטֹּל הַכֹּהֵן הַזְּרוֹעַ אַחַר שֶׁנִּתְבַּשְּׁלָה וּלְהָנִיף לִפְנֵי ה' (עי' נזיר מ"ה):

אשר תחת זבח השלמים [AND HE SHALL TAKE THE HAIR … AND PUT IT IN THE FIRE] WHICH IS UNDER THE SACRIFICE OF THE FEAST-OFFERINGS — i.e., under the pot in which he boils it (the שלמים); because the feast offerings of the Nazarite were boiled in the forecourt since the priest had to take “the shoulder” after it had been boiled (cf. vv. 19 and 20) and to wave it before the Lord (cf. Nazir 45b).

הזרע בשלה. לְאַחַר שֶׁנִּתְבַּשְּׁלָה (חולין פ"ח):

הזרע בשלה [AND THE PRIEST SHALL TAKE] THE SHOULDER בשלה — i.e. after it has been boiled.

קדש הוא לכהן. הַחַלָּה וְהָרָקִיק וְהַזְּרוֹעַ תְּרוּמָה הֵן לַכֹּהֵן:

קדש הוא לכהן IT IS HOLY FOR THE PRIEST — The cake, the wafer and the shoulder are a heave-offering for the priest.

על חזה התנופה. 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):

על חזה התנופה means: BESIDES THE BREAST AND THE SHOULDER which are due to him (the priest) from all feast-offerings, there is to be added to the portions assigned to the priest in the case of the Nazarite’s feast-offerings, this shoulder. Because the feast-offerings of the Nazarite are included in the general rule governing feast-offerings but were excepted to become subject to a new matter — the setting apart of the shoulder for the priest — it became necessary to restore them to the general rule of שלמים by expressly stating that they are subjected also to the setting apart of the breast and thigh as are שלמים in general (Sifrei Bamidbar 37).

מלבד אשר תשיג ידו. שֶׁאִם אָמַר הֲרֵינִי נָזִיר עַל מְנָת לְגַלֵּחַ עַל מֵאָה עוֹלוֹת וְעַל מֵאָה שְׁלָמִים, כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶֹה — 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):

מלבד אשר תשיג ידו [THIS IS THE LAW OF THE NAZARITE WHO HATH VOWED, AND OF HIS OFFERING UNTO THE LORD …] BESIDES THAT WHICH HIS HAND SHALL GET — This implies that if he vowed: “Behold, I take upon myself to become a Nazir under the condition that I shall cut my hair (i.e. that I shall make the final ceremony) in connection with the offering of a hundred burnt offerings and a hundred feast offerings” (whilst really there is prescribed a single offering of each kind) — then כפי נדרו אשר ידור כן יעשה ACCORDING TO THE VOW WHICH HE HATH VOWED MUST HE DO, but “in addition to (על) what is prescribed in the usual law of the Nazarite”. In addition to it, but not omitting any of it — so that if he vowed: “Behold, I take upon myself to become a Nazir five times under the condition to cut my hair (i.e. to make the final ceremony once) in connection with the offering of only these three animals (i. e. one עולה, one שלמים and one חטאת, whilst after the elapse of each term an עולה and a שלמים offering are due), I do not read with reference to him (i.e. I do not apply to him the words): “According to the vow which he vowed, so must he do” [— but he must bring each of the offerings five times as prescribed] (Sifrei Bamidbar 38).

אמור. כְּמוֹ זָכוֹר, שָׁמוֹר, בְּלַעַז דישנ"ט:

אמור is infinitive. Similar forms are זכור (Exodus 20:8), שמור (Deuteronomy 5:12); in O. F. disant, (English = saying).

אמור להם. שֶׁיִּהְיוּ כֻלָּם שׁוֹמְעִים (שם):

אמור להם SAYING UNTO THEM — so that all of them should hear the blessing (it would not suffice to pronounce the blessings upon the Israelites in their absence; cf. Sifrei Bamidbar 39).

אמור. מָלֵא — לֹא תְבָרְכֵם בְּחִפָּזוֹן וּבַהֲלוּת, אֶלָּא בְכַוָּנָה וּבְלֵב שָׁלֵם (תנחומא):

אמור is written plene (with ו after the מ) thus indicating: ye shall not bless them hurriedly and hastily, but devoutly and with a whole heart (Midrash Tanchuma, Nasso 10).

יברכך. שֶׁיִּתְבָּרְכוּ נְכָסֶיךָ:

יברכך [THE LORD] BLESS THEE — that thy property may increase (Sifrei Bamidbar 40).

וישמרך. 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 הַקָּבָּ"ה, הוּא הַנּוֹתֵן, הוּא הַשּׁוֹמֵר; וְהַרְבֵּה מִדְרָשִׁים דָּרְשׁוּ בוֹ בְּסִפְרֵי:

וישמרך AND MAY HE GUARD THEE — that no robbers come upon thee to take away thy property. For a human being who gives a present to his servant cannot guard him against everybody, and if a band of robbers attack him and take it away, what pleasure can he, then, derive from this present?! The Holy One, blessed be He, however, both gives and guards — against everybody (Midrash Tanchuma, Nasso 10). Many Midrashic interpretations are given of this verse in the Sifrei (Sifrei Bamidbar 40).

יאר השם פניו אליך. יַרְאֶה לְךָ פָּנִים שׂוֹחֲקוֹת, פָּנִים צְהֻבּוֹת:

יאר ה' פניו אליך THE LORD MAKE HIS FACE SHINE UPON THEE — i.e. May He show thee a friendly (more lit., smiling) countenance — a beaming countenance.

ויחנך. יִתֵּן לְךָ חֵן (תנחומא):

ויחנך means, May He grant thee good favour (חן) (Sifrei Bamidbar 41).

ישא ה' פניו אליך. יִכְבֹּשׁ כַּעֲסוֹ:

ישא ה' פניו אליך THE LORD LIFT UP HIS COUNTENANCE UPON THEE — This expresses the idea: May He suppress His anger (Numbers Rabbah 11:7)).

ושמו את שמי. יְבָרְכוּם בַּשֵּׁם הַמְפֹרָשׁ (ספרי):

ושמו את שמי AND THEY SHALL PUT MY NAME [UPON THE CHILDREN OF ISRAEL] — i.e. they shall bless them by the Proper Name of God (i. e. when uttering the blessings they shall use the Tetragrammaton and no substitute for it) (Sifrei Bamidbar 43).

ואני אברכם. לְיִשְׂרָאֵל, וְאַסְכִּים עִם הַכֹּהֲנִים; דָּ"אַ, וַאֲנִי אֲבָרְכֵם — לַכֹּהֲנִים (חולין מ"ט):

ואני אברכם AND I WILL BLESS THEM — i.e. I will bless the Israelites: I will give My approval to the priests’ blessings (lit., I will agree with the priests). — Another explanation of “And I will bless them” is: “And I will bless the priests (Chullin 49a).