ה׳
א׳וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
1GOD spoke to Moses, saying:
ב׳צַ֚ו אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל וִֽישַׁלְּחוּ֙ מִן־הַֽמַּחֲנֶ֔ה כׇּל־צָר֖וּעַ וְכׇל־זָ֑ב וְכֹ֖ל טָמֵ֥א לָנָֽפֶשׁ׃
2Instruct the Israelites to remove from camp anyone with an eruption or a dischargeaan eruption or a discharge See Leviticus chapters 13 and 15, respectively. and anyone defiled by a corpse.
צו את בני ישראל וגו'. פָּרָשָׁה זוֹ נֶאֶמְרָה בַּיּוֹם שֶׁהוּקַם הַמִּשְׁכָּן, וּשְׁמוֹנֶה פָרָשִׁיּוֹת נֶאֶמְרוּ בוֹ בַיּוֹם, כִּדְאִיתָא בְּמַסֶּכֶת גִּטִּין בְּפֶרֶק הַנִּזָּקִין (גיטין דף ס'):
צו את בני ישראל וגו׳ COMMAND THE CHILDREN OF ISRAEL etc. — This section was spoken on the day when the Tabernacle was erected; there were eight sections spoken on that day, as is related in Treatise Gittin 60a, in the chapter beginning with the word הנזקין.
וישלחו מן המחנה. שָׁלֹשׁ מַחֲנוֹת הָיוּ שָׁם בִּשְׁעַת חֲנִיָּתָן, תּוֹךְ הַקְּלָעִים הִיא מַחֲנֵה שְׁכִינָה, חֲנִיַּת הַלְוִיִּם סָבִיב כְּמוֹ שֶׁמְּפֹרָשׁ בְּפָרָשַׁת בְּמִדְבַּר סִינַי, הִיא מַחֲנֵה לְוִיָּה, וּמִשָּׁם וְעַד סוֹף מַחֲנֵה הַדְּגָלִים לְכָל אַרְבַּע הָרוּחוֹת הִיא מַחֲנֵה יִשְׂרָאֵל; הַצָּרוּעַ נִשְׁתַּלַּח חוּץ לְכֻלָּן, הַזָּב מֻתָּר בְּמַחֲנֵה יִשְׂרָאֵל וּמְשֻׁלָּח מִן הַשְּׁתַיִם, וְטָמֵא לָנֶפֶשׁ מֻתָּר אַף בְּשֶׁל לְוִיָּה, וְאֵינוֹ מְשֻׁלָּח אֶלָּא מִשֶּׁל שְׁכִינָה, וְכָל זֶה דָּרְשׁוּ רַבּוֹתֵינוּ מִן הַמִּקְרָאוֹת בְּמַסֶּ' פְּסָחִים (דף ס"ז):
וישלחו מן המחנה [COMMAND THE CHILDREN OF ISRAEL] THAT THEY SEND AWAY FROM THE CAMP [EVERY LEPER etc.] — There were three camps one within the other whenever they encamped: the area within the hangings was the “camp of the Shechinah”, the encampment of the Levites round about this, as is described in the Sedrah במדבר סיני (Numbers 1:53), was the “camp of the Levites”, and from there outward up to the end of the encampment of the divisions in all the four directions was the “camp of the Israelites”. The leper was sent out from all of them; the person suffering from a flux was allowed to stay in the “camp of the Israelites”, but was sent out from the two inner camps, whilst a person who had become unclean by reason of a corpse was allowed to stay in the “camp of the Levites” also, and was sent out only from that of the Shechinah. All this have our Rabbis deduced in Treatise Pesachim 67a from the verses of our text.
טמא לנפש. "דִּמְסָאָב לִטְמֵי נַפְשָׁא דֶאֱנָשָׁא", אוֹמֵר אֲנִי שֶׁהוּא לְשׁוֹן עַצְמוֹת אָדָם בִּלְשׁוֹן אֲרַמִּי. וְהַרְבֵּה יֵשׁ בִּבְ"רַ, "אַדְרִיאָנוּס שְׁחִיק טַמְיָא", שְׁחִיק עֲצָמוֹת:
טמא לנפש — Onkelos translates this by דמסאב לטמי נפשא דאנשא. I say that it (the word טמי in this rendering) is an expression in Aramaic for human bones, so that the Targum means: “whosoever is unclean by reason of the bones of a human being’’. There are many examples of the use of this word in Genesis Rabbah, as e.g. (Genesis Rabbah 78:1): Hadrian, שחיק טמיא, which means, “Hadrian may his bones be crushed!”
ג׳מִזָּכָ֤ר עַד־נְקֵבָה֙ תְּשַׁלֵּ֔חוּ אֶל־מִח֥וּץ לַֽמַּחֲנֶ֖ה תְּשַׁלְּח֑וּם וְלֹ֤א יְטַמְּאוּ֙ אֶת־מַ֣חֲנֵיהֶ֔ם אֲשֶׁ֥ר אֲנִ֖י שֹׁכֵ֥ן בְּתוֹכָֽם׃
3Remove male and female alike; put them outside the camp so that they do not defile the camp of those in whose midst I dwell.
ד׳וַיַּֽעֲשׂוּ־כֵן֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וַיְשַׁלְּח֣וּ אוֹתָ֔ם אֶל־מִח֖וּץ לַֽמַּחֲנֶ֑ה כַּאֲשֶׁ֨ר דִּבֶּ֤ר יְהֹוָה֙ אֶל־מֹשֶׁ֔ה כֵּ֥ן עָשׂ֖וּ בְּנֵ֥י יִשְׂרָאֵֽל׃ {פ}
4The Israelites did so, putting them outside the camp; as GOD had spoken to Moses, so the Israelites did.
ה׳וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃
5GOD spoke to Moses, saying:
ו׳דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ אִ֣ישׁ אֽוֹ־אִשָּׁ֗ה כִּ֤י יַעֲשׂוּ֙ מִכׇּל־חַטֹּ֣את הָֽאָדָ֔ם לִמְעֹ֥ל מַ֖עַל בַּיהֹוָ֑ה וְאָֽשְׁמָ֖ה הַנֶּ֥פֶשׁ הַהִֽוא׃
6Speak to the Israelites: When a man or woman has committed any wrong toward a fellow human being, thus breaking faith with GOD, and they have realized their guilt,
למעל מעל בה'. הֲרֵי חָזַר וְכָתַב כָּאן פָּרָשַׁת גּוֹזֵל וְנִשְׁבָּע עַל שֶׁקֶר, הִיא הָאֲמוּרָה בְפָרָשַׁת וַיִּקְרָא "וּמָעֲלָה מַעַל בַּה' וְכִחֵשׁ בַּעֲמִיתוֹ וְגוֹ'", וְנִשְׁנֵית כָּאן בִּשְׁבִיל שְׁנֵי דְבָרִים שֶׁנִּתְחַדְּשׁוּ בָהּ, הָאֶחָד שֶׁכָּתַב "וְהִתְוַדּוּ", לִמֵּד שֶׁאֵינוֹ חַיָּב חֹמֶשׁ וְאָשָׁם עַ"פִּ עֵדִים עַד שֶׁיּוֹדֶה בַדָּבָר, וְהַשֵּׁנִי עַל גֶּזֶל הַגֵּר שֶׁהוּא נָתוּן לַכֹּהֲנִים (עי' ספרי):
למעל מעל בה׳ [WHEN A MAN OR WOMAN SHALL DO ANY OF THE SINS AGAINST MAN,] TO ACT DECEITFULLY AGAINST THE LORD — Here, you see, Scripture writes down again the section dealing with a person who robs by violence from another, and swears falsely regarding it, — it is the same section that has already been stated in the Sedrah ויקרא (Lev 5:21), “[If a soul sin], and commits a trespass against the Lord, and deny unto his neighbour etc.” The reason why it is repeated here is because of two new points which are contained in it. The one is that it (Scripture) writes here, “and if they confess” which teaches that one is not liable to payment of the fifth (in addition to the capital; cf. Leviticus 5:24), nor to bring a guilt offering (cf. Leviticus 5:25) if he is convicted by the evidence of witnesses, but only when he himself confesses the matter (his guilt). The second new point is about something stolen from a proselyte (cf. Rashi on v. 8) — that it has to be handed over to the priests (cf. Sifrei Bamidbar 2).
ז׳וְהִתְוַדּ֗וּ אֶֽת־חַטָּאתָם֮ אֲשֶׁ֣ר עָשׂוּ֒ וְהֵשִׁ֤יב אֶת־אֲשָׁמוֹ֙ בְּרֹאשׁ֔וֹ וַחֲמִישִׁת֖וֹ יֹסֵ֣ף עָלָ֑יו וְנָתַ֕ן לַאֲשֶׁ֖ר אָשַׁ֥ם לֽוֹ׃
7they shall confess the wrong that they have done. They shall make restitution in the principal amount and add one-fifth to it, giving it to the one who was wronged.
את אשמו בראשו. הוּא הַקֶּרֶן שֶׁנִּשְׁבָּע עָלָיו (ב"ק ק"י):
את אשמו בראשו [HE SHALL RESTORE] THAT WHEREIN HE IS GUILTY, AS BEING THE CHIEF SUM — This means, he shall restore the principal about which he has sworn falsely (Bava Kamma 110a).
לאשר אשם לו. לְמִי שֶׁנִּתְחַיֵּב לוֹ (כתובות י"ט):
לאשר אשם לו [AND HE SHALL RESTORE THE PRINCIPAL … AND GIVE UNTO HIM] TO WHOM HE IS GUILTY — i.e. unto him to whom he (the claimant) owes money (Ketubot 19a).
ח׳וְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָאָשָׁם֙ אֵלָ֔יו הָאָשָׁ֛ם הַמּוּשָׁ֥ב לַיהֹוָ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ עָלָֽיו׃
8If that party [is deceased and] has no kinbkin Lit. “redeemer.” to whom restitution can be made, the amount repaid shall go to GOD for the priest—in addition to the ram of expiation with which expiation is made on their behalf.cin addition to … on their behalf Cf. Lev. 5.15 f.
ואם אין לאיש גאל. שֶׁמֵּת הַתּוֹבֵעַ שֶׁהִשְׁבִּיעוֹ וְאֵין לוֹ יוֹרְשִׁים:
ואם אין לאיש גאל BUT IF THE MAN HAS NO KINSMAN — This means that the claimant who put him to the oath, died and has left no heirs,
להשיב האשם אליו. כְּשֶׁנִּמְלַךְ זֶה לְהִתְוַדּוֹת עַל עֲוֹנוֹ; וְאָמְרוּ רַבּוֹתֵינוּ וְכִי יֵשׁ לְךָ אָדָם בְּיִשְׂרָאֵל שֶׁאֵין לוֹ גּוֹאֲלִים, אוֹ בֵן, אוֹ אָח, אוֹ שְׁאֵר בָּשָׂר הַקָּרוֹב מִמִּשְׁפַּחַת אָבִיו לְמַעְלָה עַד יַעֲקֹב? אֶלָּא זֶה הַגֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁים (סנהדרין ס"ח):
להשיב האשם אליו TO WHOM THAT WHEREIN HE IS GUILTY COULD BE RESTORED, when he decided at a later period to confess his sin. — Our Rabbis asked (Sifrei Bamidbar 4:1; Bava Kamma 109a): But can you find anyone in Israel who has no kinsman whatsoever, neither a son nor a brother nor other relative near akin to him from his father’s family, going back as far as Jacob? But this person referred to is a proselyte who died and has no heirs (his heathen relatives not being entitled to succeed to his property) (Sifrei Bamidbar 4:1; Bava Kamma 109a).
האשם המושב. זֶה הַקֶּרֶן וְהַחֹמֶשׁ (בבא קמא ק"י):
האשם המושב THAT WHEREIN HE IS GUILTY AND WHICH HATH TO BE RESTORED — i.e. the principal (האשם) and the fifth thereof (המושב) (cf. Bava Kamma 110a),
לה' לכהן. קְנָאוֹ הַשֵּׁם וּנְתָנוֹ לַכֹּהֵן שֶׁבְּאוֹתוֹ מִשְׁמָר (ספרי):
לה’ לכהן BELONGS TO THE LORD, FOR THE PRIEST — This means the Lord becomes its owner and gives it to the priest of that Mishmar (shift) (Bava Kamma 109b).
מלבד איל הכפרים. הָאָמוּר בְּוַיִּקְרָא שֶׁהוּא צָרִיךְ לְהָבִיא:
מלבד איל הכפרים BESIDES THE RAM OF EXPIATION which is mentioned in the Sedrah ויקרא (Leviticus 5:25), as being incumbent upon him to offer.
ט׳וְכׇל־תְּרוּמָ֞ה לְכׇל־קׇדְשֵׁ֧י בְנֵי־יִשְׂרָאֵ֛ל אֲשֶׁר־יַקְרִ֥יבוּ לַכֹּהֵ֖ן ל֥וֹ יִהְיֶֽה׃
9So, too, any gift among the sacred donations that the Israelites offer shall be the priest’s.
וכל תרומה וגו'. אָמַר רַ' יִשְׁמָעֵאל וְכִי תְרוּמָה מַקְרִיבִין לַכֹּהֵן? וַהֲלֹא הוּא הַמְחַזֵּר אַחֲרֶיהָ לְבֵית הַגְּרָנוֹת, וּמַה תַּ"ל אֲשֶׁר יַקְרִיבוּ לַכֹּהֵן? אֵלּוּ הַבִּכּוּרִים, שֶׁנֶּאֱמַר בָּהֶם (שמות כ"ג), "תָּבִיא בֵּית ה' אֱלֹהֶיךָ", וְאֵינִי יוֹדֵעַ מַה יֵּעָשֶׂה בָהֶם, תַּ"ל "לַכֹּהֵן לוֹ יִהְיֶה", בָּא הַכָּתוּב וְלִמֵּד עַל הַבִּכּוּרִים שֶׁיִּהְיוּ נִתָּנִין לַכֹּהֵן (ספרי):
וכל תרומה וגו׳ AND EVERY HEAVE OFFERING … WHICH THEY BRING UNTO THE PRIEST] — R. Ishmael asked, “Do they then have to bring the heave-offering to the priest; does he not have to go around the granaries begging for it? What, then, is the meaning of ‘which they bring unto the priest’? It refers to the first fruits of which it is said, (Exodus 23:19) ‘[The first of the first fruits of thy ground] thou shalt bring into the house of the Lord they God’, but I do not know what is to be done with them, (i.e., this is nowhere stated). Scripture therefore states here, ‘[and every heave-offering, …which they bring] unto the priest, shall be his’ — Scripture comes and teaches you with respect to the first fruits that they must be given to the priest” (Sifrei Bamidbar 5).
י׳וְאִ֥ישׁ אֶת־קֳדָשָׁ֖יו ל֣וֹ יִהְי֑וּ אִ֛ישׁ אֲשֶׁר־יִתֵּ֥ן לַכֹּהֵ֖ן ל֥וֹ יִהְיֶֽה׃ {פ}
10And each shall retain his sacred donations: each priest shall keep what is given to him.
ואיש את קדשיו לו יהיו. לְפִי שֶׁנֶּאֶמְרוּ מַתְּנוֹת כְּהֻנָּה וּלְוִיָּה, יָכוֹל יָבוֹאוּ וְיִטְּלוּם בִּזְרוֹעַ, תַּ"ל "וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ", מַגִּיד שֶׁטּוֹבַת הֲנָאָתָן לַבְּעָלִים, וְעוֹד מִדְרָשִׁים הַרְבֵּה דָרְשׁוּ בוֹ בְּסִפְרֵי; וּמִ"אַ וְאִישׁ אֶת קֳדָשָׁיו לוֹ יִהְיוּ, מִי שֶׁמְּעַכֵּב מַעַשְׂרוֹתָיו וְאֵינוֹ נוֹתְנָן, לוֹ יִהְיוּ הַמַּעַשְׂרוֹת — סוֹף שֶׁאֵין שָׂדֵהוּ עוֹשֶׂה אֶלָּא אֶחָד מֵעֲשָׂרָה שֶׁהָיְתָה לְמוּדָה לַעֲשׂוֹת (תנחומא ראה):
ואיש את קדשיו לו יהיו AND EVERY MAN’S HOLY THINGS SHALL BE HIS — Because the gifts due to the priests and the Levites are merely mentioned in the Torah (Deuteronomy 18:1—8) (without any statement as to how they are to come into possession of them), therefore one might think they may come and take them by force. On this account, it states here, ‘‘and every man’s holy things shall be his” — in some respect — thus it teaches us that the טובת הנאה, the gratification of using them in this respect as he wishes, belongs to the owner. — Many other Halachic rules have they (the Rabbis) deduced about it (this statement) in Sifrei Bamidbar 6:2. — An Agadic explanation of ואיש את קדשיו לו יהיו is the following: Whosoever retains the tithes and does not give them to the Levite, only the tithes will be his, i.e., his field will ultimately yield no more than a tithe of what it was accustomed to yield (so that his whole possession will not exceed the gifts he should have given to the priests and the Levites; cf. Midrash Tanchuma, Re'eh 10).
איש אשר יתן לכהן. מַתָּנוֹת הָרְאוּיוֹת לוֹ:
איש אשר יתן לכהן, A MAN, HOWEVER, WHO GIVES TO THE PRIEST the gifts that are due to him,
לו יהיה. מָמוֹן הַרְבֵּה (ברכות סג.):
לו יהיה HE SHALL HAVE great riches (Berakhot 63a).