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ラシ 民数記注解 民数記 31章 | NeON Church
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民数記 31章
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民数記 31章
ラシ（シュロモ・イツハキ）『ラシ 民数記注解』
1
Numbers 31:2
מאת המדינים [AVENGE THE CHILDREN OF ISRAEL] OF THE MIDIANITES — but not of the Moabites, for the Moabites entered into the matter out of fear, because they feared that they might plunder them, since about them it was stated only, (Deuteronomy 2:9) “Do not contend with them in battle”; but the Midianites, however, had got excited (had interfered) in a quarrel that did not concern them. Another explanation of why God forbade them to wage war against the Moabites, and which explains at the same time why they had been forbidden to wage war against the Ammonites (cf. Deuteronomy 2:19): because, said He, of the two goodly doves (virtuous women) which I am to bring forth from them, — Ruth the Moabitess, and Naamah the Ammonitess [Solomon's wife] (Bava Kamma 38b).
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民数 31:2
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申命 2:9
2
Numbers 31:3
וידבר משה וגו׳ AND MOSES SPAKE etc. — Although he had heard (v. 2) that his death was associated with this matter, he did it gladly and did not delay (Sifrei Bamidbar 157:2).
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民数 31:3
3
Numbers 31:3
החלצו — Understand this as the Targum does in the sense of “equipped (חלוצי) for war”, armed.
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民数 31:3
4
Numbers 31:3
אנשים MEN — righteous men, and similar is, (Exodus 17:9) “Choose men for us”, and so, too, (Deuteronomy 1:13) “men wise and well-known” (Midrash Tanchuma, Matot 3).
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民数 31:3
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出エジプト 17:9
申命 1:13
5
Numbers 31:3
'נקמת ה “THE VENGEANCE OF THE LORD” — [This is really equivalent to the expression God had employed (v.2), “the vengeance of the children of Israel”], because whoever attacks Israel is as though he attacks the Holy One blessed be He.
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民数 31:3
6
Numbers 31:4
לכל מטות ישראל [A THOUSAND OF EVERY TRIBE] THROUGHOUT ALL THE TRIBES OF ISRAEL — including, therefore, the tribe of Levi (Sifrei Bamidbar 157:3).
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民数 31:4
7
Numbers 31:5
וימסרו SO THERE WERE HANDED OVER … [A THOUSAND OF EVERY TRIBE] — This serves to tell you in what high esteem the shepherds of Israel were really held — how dear they were to Israel. Up until they had heard of his approaching death what does it state? That Moses felt constrained to exclaim about them, “They are almost ready to stone me”! (Exodus 17:14). But when they heard that Moses’ death was associated with the execution of vengeance upon Midian (cf. v. 2), they refused to go to war until they were “handed over” against their own will (Sifrei Bamidbar 157:3).
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民数 31:5
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出エジプト 17:14
8
Numbers 31:6
אתם ואת פינחס [MOSES SENT THEM … TO THE WAR], THEM AND PHINEAS — The repetition of the word אתם, “them”, in association with Phineas’ name tells us that Phineas was regarded as equal to all of them together. — But why did Phineas go and Eleazar did not go? The Holy One, blessed be He, said, “He who made a beginning with this meritorious work, in that he slew Kozbi the daughter of Zur (who was a Midianitess), let him complete it”. — Another explanation why Phineas and not Eleazar went is that he went to take vengeance for Joseph, his mother’s ancestor, as it is said, (Genesis 37:36) “And the Midianites sold him [unto Egypt]”. And from where do we know that Phineas’ mother was of the family of Joseph? Because it is said, (Exodus 6:25) that she was “one of the daughters of Putiel” (see Rashi on that verse) — which is explained to mean that she was of the seed of Jethro who used to fatten (פטם) calves for idolatrous worship, and of the seed of Joseph who overcame (שפטפט, who talked or argued with) his passions (cf. Sifrei Bamidbar 157:4; Sotah 43a). — Another explanation: Phineas went because he was the high priest anointed for war purposes (cf. Deuteronomy 20:2 and Rashi thereon) (Sotah 43a).
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民数 31:6
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創世記 37:36
出エジプト 6:25
9
Numbers 31:6
וכלי הקדש AND THE VESSELS OF HOLINESS … [WERE WITH THEM] — these were the Ark and the Golden Plate (which are termed קדש, “holiness”, in Numbers 4:20 and Leviticus 8:9 respectively) (cf. Sifrei Bamidbar 157:4; Sotah 43a). — Because Balaam was with them (the Midianites) and through enchantment he made the kings of Midian float in the air and he himself floated with them, he (Phineas) showed them (held up to them) the Golden Plato upon which the Divine Name was engraved and they immediately fell to the ground. On this account it is said (v. 8) of the Kings of Midian that they were killed “upon those belonging to them who had been killed”, meaning that they fell from the air upon those who had already been killed; and similarly of Balaam it is written in the book of Joshua (13:22): “[And Balaam the son of Beor did the children of Israel slay] upon those who were slain by them” (Midrash Tanchuma, Matot 2; Talmud Yerushalmi Sanhedrin 10:2).
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民数 31:6
10
Numbers 31:6
בידו means IN HIS POSSESSION (not actually “in his hand”, for it was impossible for him to hold these sacred objects in his hand), similar to (21:26) “And he took all his land from his possession (מידו)” (Sifrei Bamidbar 157:4).
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民数 31:6
11
Numbers 31:8
חמשת מלכי מדין THE FIVE KINGS OF MIDIAN — But can I not see that Scripture has enumerated five; why, then, does it feel compelled to say that there were five? But it is to tell you that even as they had all been alike in the plot, so, too, they were treated alike in the punishment that befell them (cf. Rashi on Genesis 25:22, where, as here, the total of the names mentioned is stated) (Sifrei Bamidbar 157:5). — Balaam had gone there to receive the reward for the 24,000 whom he had made to fall of Israel through his counsel and now also he left Midian to meet Israel and gave them bad advice: viz., he said to them, “If, when you were 600,000 you were unable to overcome them, now you come to war against them with 12,000?” They gave him his full reward and did not stint it (they slew him) (Sifrei Bamidbar 157:5).
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民数 31:8
12
Numbers 31:8
בחרב [BALAAM ALSO … THEY SLEW] WITH THE SWORD — He came against Israel exchanging his metier (the sword) for their metier (the mouth), for they conquer only through their mouth — through prayer and petition, and he came and availed himself of their craft to curse them with his mouth. They, therefore, also came against him and exchanged their craft for the craft of the heathen peoples who come with the sword, as it is said, (Genesis 27:40) “And by thy sword shalt thou live” (cf. Rashi on Numbers 22:23).
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民数 31:8
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創世記 27:40
13
Numbers 31:10
טירתם means the place of their scribes (notarii) — a term which is denoting the dwelling-place of their priests, those well acquainted with their laws (cf. Siphre). Another explanation is that it means the place of their princes, just as “the lords of the Philistines” (I Samuel 6:4) is translated in the Targum by “the טורני of the Philistines” (Sifrei Bamidbar 157:5).
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民数 31:10
14
Numbers 31:11
ויקחו את כל השלל AND THEY TOOK ALL THE SPOIL…[AND THEY BROUGHT IT TO MOSES] — This tells us that they were pious and righteous men and were not suspected of robbery by stretching out their hand against the spoil without permission, for it is said, “they took all the spoil … [and brought it to Moses]” (Sifrei Bamidbar 157:5). About them it is expressed in the traditional literature (Songs 6:6): “They teeth are like a flock of ewes … [whereof all are perfect]’ — i.e., even thy soldiers are all righteous (see Rashi Songs 4:2)
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民数 31:11
15
Numbers 31:11
שלל are movables consisting of clothing and ornaments.
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民数 31:11
16
Numbers 31:11
בז is booty of movables that are not ornaments.
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民数 31:11
17
Numbers 31:11
מלקוח are men and cattle, but in any passage where שבי is written in association with מלקוח, the term שבי applies to men and מלקוח to cattle alone.
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民数 31:11
18
Numbers 31:13
ויצאו משה ואלעזר הכהן AND MOSES AND ELEAZAR THE PRIEST WENT FORTH, because they saw the young men of Israel going out to snatch the spoil (Sifrei Bamidbar 157:5).
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民数 31:13
19
Numbers 31:14
ויקצף משה על פקודי החיל AND MOSES WAS ANGRY WITH THE פקודי החיל — WITH THOSE APPOINTED OVER THE ARMY — This serves to teach you that every misdeed of a generation is attributed to the leaders since these have the power to protest (Sifrei Bamidbar 157:5).
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民数 31:14
20
Numbers 31:16
הן הנה BEHOLD, THESE [WERE AN ENTICEMENT TO THE CHILDREN OF ISRAEL] — These: this word tells us that they recognised them, saying, ‘This is the woman through whom so-and-so fell into sin” (Yalkut Shimoni on Torah 785).
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民数 31:16
21
Numbers 31:16
בדבר בלעם [THESE WERE AN ENTICEMENT] THROUGH THE WORD OF BALAAM — He had said to them: Even if you bring together all the hosts that are in the world you cannot overcome them. Are you perhaps more numerous than the Egyptians who had six hundred chosen chariots? Come and I will give you counsel: Their God has a hatred of immorality, etc., as it is related in the chapter חלק (Sanhedrin 106a) and in Sifrei Bamidbar 157:6.
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民数 31:16
22
Numbers 31:17
וכל אשה ידעת איש AND EVERY WOMAN WHO KNOWS MAN — i.e., who is fitted for cohabitation, even though she has never experienced it (Sifrei Bamidbar 157:6). As a test they made them (the women) pass in front of the Golden Plate, and if anyone was fitted for cohabitation her face turned green (Yevamot 60b).
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民数 31:17
23
Numbers 31:17
הרגו [AND EVERY WOMAN THAT MAY KNOW MAN] … KILL — Why does it say this word again after having used it in the first half of the sentence? It is to show where the pause comes in the paragraph. So is the opinion of R. Ishmael (Sifrei Bamidbar 157:6). For if I read (omitting the word הֲרֹגוּ), הרגו כל זכר בטף וכל אשה ידעת איש ... וכל הטף בנשים וגו׳ “Now therefore kill every male among the little ones … and every woman … and all the little ones among the women … keep alive”, I would not know whether they were to kill “every woman” together with the “males among the little ones” or were to keep them alive together with the “little ones among the women’. On this account הרגו is stated (added) at the end of the verse.
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民数 31:17
24
Numbers 31:19
מחוץ למחנה [AND ABIDE YE] OUTSIDE THE CAMP — This means that they should not enter the forecourt of the Sanctuary (the מחנה שכינה cf. Rashi on 5:2).
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民数 31:19
25
Numbers 31:19
כל הרג נפש WHOSOEVER HATH KILLED A PERSON — Rabbi Meir said: Scripture is speaking of one who killed a person with a weapon receptive of uncleanness, and Scripture teaches you that “a vessel“ (any object) makes a man unclean through the connection thus formed with the corpse just as though he were actually in contact with the corpse itself. Or perhaps one might think that even though he had shot an arrow and killed him (in which case he was not “connected” by means of the arrow with the man he killed) he was to remain outside the camp as being unclean. It, however, says immediately afterwards “and whosoever hath touched anyone slain”; it compares the person who kills to one who touches a slain person. How is it in the case of one who touches a corpse? He becomes unclean in consequence of the connection with it! So, too, one who kills becomes unclean only through some connection with it (the corpse) (Sifrei Bamidbar 127:1 on Numbers 19:16).
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民数 31:19
26
Numbers 31:19
תתחטאו PURIFY YOURSELVES by means of the waters of sprinkling, as is the law in the case of other people who have become unclean by reason of a corpse. For even according to the opinion of those who say that the graves of heathens do not render Israelites unclean if they are under the same tent (roof) with them (i.e. the graves), because it is said, (Ezekiel 34:31) “And ye, My sheep, the sheep of My pasture, are men”, which is explained to mean: You alone come under the term “men” (Yevamot 61a) — even such will admit that the corpses of heathens render an Israelite unclean through contact with and through carrying them, because the term אדם, man, is only used in reference to uncleanness caused by a “tent”, since it states, (Numbers 19:14) “If a man (אדם) die in a tent".
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民数 31:19
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民数 19:14
27
Numbers 31:19
אתם ושביכם [PURIFY] BOTH YOURSELVES AND YOUR CAPTIVES — Not that heathens are receptive of uncleanness and therefore require sprinkling, but such captives are intended as are of the same category as yourselves. What is the case with you yourselves? You are people in covenant with God! So, too, your captives when they come into the covenant with God, if they become unclean they require sprinkling (Sifrei Bamidbar 157:7).
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民数 31:19
28
Numbers 31:20
וכל מעשה עזים AND EVERYTHING MADE FROM GOATS — everything: this serves to include objects made from the horns, claws and bones (Chullin 25b).
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民数 31:20
29
Numbers 31:21
ויאמר אלעזר הכהן וגו׳ AND ELEAZAR THE PRIEST SAID etc. — Because Moses fell into anger (Numbers 31:14) he fell into error: there escaped him the laws concerning the removal of uncleanness absorbed by vessels which have contained the food of heathens. This, too, do you find was the case on the eighth day of the installing of the priests, as it is said, (Leviticus 10:16) “And Moses was angry with Eleazar and Ithamar”, — he fell into anger, he fell into error (cf. 10:16 that he made an error regarding the שעיר החטאת which Aaron refused to eat). Similarly, also, when he said, (Numbers 20:10, Numbers 20:11) “Hear, now, ye rebels”, … “he smote the rock”; it was through his anger that he made the mistake (Sifrei Bamidbar 157:9; cf. Pesachim 66b).
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民数 31:21
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民数 31:14
レビ 10:16
30
Numbers 31:21
אשר צוה ה׳ וגו׳ [AND ELEAZAR SAID … THIS IS THE ORDINANCE OF THE LAW] WHICH THE LORD HATH COMMANDED [MOSES] — he associated the decision with his teacher (cf. Sifrei Bamidbar 157:9).
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民数 31:21
31
Numbers 31:22
אך את הזהב וגו׳ ONLY THE GOLD etc. — Eleazar said: Although Moses has only admonished you concerning the laws of uncleanness caused by contact with a corpse, you must further be admonished concerning the laws of removing anything unclean that has been absorbed by vessels. The word אך is a restrictive term — it is as much as to say, “You are restricted from using vessels even after they have been cleansed from uncleanness caused by reason of a corpse until they shall have been cleansed also from what they have absorbed of that flesh which is forbidden as being that of an animal not killed in the proper manner.” And our Rabbis said that the words אך את הזהב are intended to intimate that it is necessary to remove its rust before he does the rite of removing the forbidden food that has been absorbed. This, they say, is the purpose of the term אך, — that there should be no rust there: Only (אך) the metal — it shall be as it should be (the metal without anything else, such as rust) (Yalkut Shimoni on Torah 785; Rabbenu Asher on Pesachim 30b states that this is to be found in Siphre, but it is missing in our editions of the work).
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民数 31:22
32
Numbers 31:23
כל דבר אשר יבא באש ANYTHING THAT COMES ON THE FIRE, to boil something in it,
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民数 31:23
33
Numbers 31:23
תעבירו באש YE SHALL PASS THROUGH THE FIRE — according to the manner in which it is used so is the manner in which it is cleansed from what has been absorbed: that vessel the use of which is by means of hot water he shall cleanse with hot water, and that which is used for roasted meat, as for instance, a spit and a grill, he shall make it white hot in the flame (Avodah Zarah 75b).
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民数 31:23
34
Numbers 31:23
אך מי נדה יתחטא NEVERTHELESS IT SHALL BE PURIFIED WITH THE WATERS OF SPRINKLING — According to its plain sense this purification is to cleanse it from the uncleanness caused by a corpse. He said to them: the vessels require גיעול (the ceremony by which whatever has been absorbed will be given up) to cleanse them from the effect of having contained forbidden food, and also purification to cleanse them from the uncleanness caused by a corpse. But our Rabbis derived from here the law that in order to make them fit for use (to cleanse them entirely) from being forbidden, it (Scripture) made immersion in a ritual bath a requirement for metal vessels, and they explained the words מי נדה which are written here as denoting “waters that are proper for a נדה to immerse herself in”. And how much is that? Forty Seahs (Avodah Zarah 75b).
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民数 31:23
35
Numbers 31:23
וכל אשר לא יבא באש AND ALL THAT DOTH NOT COME IN THE FIRE — i.e., everything which is not used on fire, as for instance, cups and flasks which are used with cold articles, and which, therefore, absorb no forbidden food,
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民数 31:23
36
Numbers 31:23
תעבירו במים YE SHALL PASS THROUGH WATER — He immerses them and that is sufficient. This refers only to metal utensils (Avodah Zarah 75b).
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民数 31:23
37
Numbers 31:24
אל המחנה [YE SHALL BE CLEAN, AND AFTERWARDS] YE MAY COME INTO THE CAMP — into the camp where is the Divine Presence (מחנה שכינה), because a person unclean by reason of a corpse does not require expulsion from the camp of the Levites and the camp of the Israelites, (but only from the camp of the Shechina, and consequently the permission to come into the camp after purification must mean into the מחנה שכינה; Pesachim 67a; cf. Rashi on 5:2).
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民数 31:24
38
Numbers 31:26
שאו את ראש means, TAKE THE CENSUS.
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民数 31:26
39
Numbers 31:27
וחצית את המלקוח בין תפשי המלחמה וגו׳ AND THOU SHALT DIVIDE THE PREY INTO TWO PARTS: BETWEEN THEM THAT TOOK THE WAR UPON THEMSELVES, etc. — half of it for these and half of it for those.
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民数 31:27
40
Numbers 31:32
ויהי המלקוח יתר הבז AND THE PREY, OVER AND ABOVE THE BOOTY … WAS [SIX HUNDRED THOUSAND etc.] — Because they had not been commanded (v. 28) to levy a tribute from the movables but only from the מלקוח (the men and cattle; cf. Rashi on v. 11) it (Scripture) writes this expression: ויהי המלקוח, that which came under the law of being divided (v. 27) and which also came under the law of tribute — which was over and above (יתר) the booty of the movables, אשר בזזו עם הצבא איש לו WHICH THE MEN OF THE HOST HAD PLUNDERED, EACH FOR HIMSELF, and which did not come under the law of being divided, — the number of sheep was etc. (i.e. צאן at the beginning of the second half of the verse means: the number of sheep).
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民数 31:32
41
Numbers 31:42
וממחצית בני ישראל אשר חצה משה AND OF THE CHILDREN OF ISRAEL’S HALF WHICH MOSES DIVIDED among the congregation and which he had taken for them, מן האנשים הצבאים FROM THE MEN THAT WARRED.
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民数 31:42
42
Numbers 31:43
ותהי מחצית העדה THE CONGREGATION’S HALF WAS so-and-so in number (as stated in the second half of this verse and in vv. 44—46).
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民数 31:43
43
Numbers 31:47
ויקח משה וגו׳ AND MOSES TOOK [FROM THIS HALF OF THE CHILDREN OF ISRAEL ONE PART OUT OF EACH FIFTY] etc.
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民数 31:47
44
Numbers 31:48
הפקדים means THOSE WHO WERE APPOINTED (not those who were counted, as e.g. in Numbers 3:39).
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民数 31:48
45
Numbers 31:49
ולא נפקד means THERE IS NOT LACKING. Its translation in the Targum is לא שגא which, too, in the Aramaic language means “lacking”, just as the words (Genesis 31:39) אנכי אחטנה “I will make good the shortage”, are translated in the Targum by דהות שגיא ממנינא that which was lacking of the number (cf. Rashi on that verse), and so, too, is (I Samuel 20:18) “For thy seat יִפָּקֵד”, i.e., the place where you sat will lack the man who usually sat there. And similar is (I Samuel 20:15) “וַיִפָּקֵד the place of David” — his place lacked, and no man sat there.
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民数 31:49
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創世記 31:39
46
Numbers 31:50
אצעדה — These are BANDS FOR THE FOOT (anklets).
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民数 31:50
47
Numbers 31:50
וצמיד are BANDS FOR THE HAND (bracelets).
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民数 31:50
48
Numbers 31:50
עגיל are EARRINGS.
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民数 31:50
49
Numbers 31:50
וכומז is an ornament in the form of the womb — to atone for the thoughts their hearts had entertained for the daughters of Midian (Shabbat 64a).
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民数 31:50
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