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ラシ 民数記注解 民数記 5章 | NeON Church
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民数記 5章
ラシ（シュロモ・イツハキ）『ラシ 民数記注解』
1
Numbers 5:2
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.
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民数 5:2
2
Numbers 5:2
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.
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民数 5:2
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民数 1:53
3
Numbers 5:2
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!”
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民数 5:2
4
Numbers 5:6
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).
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民数 5:6
5
Numbers 5:7
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).
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民数 5:7
6
Numbers 5:7
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).
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民数 5:7
7
Numbers 5:8
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,
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民数 5:8
8
Numbers 5:8
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).
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民数 5:8
9
Numbers 5:8
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),
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民数 5:8
10
Numbers 5:8
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).
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民数 5:8
11
Numbers 5:8
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.
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民数 5:8
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レビ 6:6
12
Numbers 5:9
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).
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民数 5:9
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出エジプト 23:19
13
Numbers 5:10
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).
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民数 5:10
14
Numbers 5:10
איש אשר יתן לכהן, A MAN, HOWEVER, WHO GIVES TO THE PRIEST the gifts that are due to him,
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民数 5:10
15
Numbers 5:10
לו יהיה HE SHALL HAVE great riches (Berakhot 63a).
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民数 5:10
16
Numbers 5:12
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])”.
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民数 5:12
17
Numbers 5:12
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).
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民数 5:12
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出エジプト 15:3
18
Numbers 5:12
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”.
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民数 5:12
19
Numbers 5:12
ומעלה בו מעל AND SHE ACTS UNFAITHFULLY AGAINST HIM — Wherein consists this infidelity? ושכב איש אתה THAT A MAN LIETH WITH HER.
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民数 5:12
20
Numbers 5:13
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).
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民数 5:13
21
Numbers 5:13
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)]
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民数 5:13
22
Numbers 5:13
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).
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民数 5:13
23
Numbers 5:13
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).
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民数 5:13
24
Numbers 5:13
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).
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民数 5:13
25
Numbers 5:13
ועד אין בה AND THERE WAS NO WITNESS AGAINST HER, as regards defilement, but there were witnesses regarding her meeting with the man privily.
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民数 5:13
26
Numbers 5:13
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”.
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民数 5:13
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申命 22:28
27
Numbers 5:14
ועבר עליו AND [THE SPIRIT OF JEALOUSY] COME UPON HIM — i.e., had come upon him before her seclusion with the man.
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民数 5:14
28
Numbers 5:14
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.)
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民数 5:14
29
Numbers 5:14
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).
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民数 5:14
30
Numbers 5:15
קמח implies that it shall not be of fine sifted flour.
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民数 5:15
31
Numbers 5:15
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).
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民数 5:15
32
Numbers 5:15
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).
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民数 5:15
33
Numbers 5:15
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).
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民数 5:15
34
Numbers 5:15
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.
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民数 5:15
35
Numbers 5:15
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).
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民数 5:15
36
Numbers 5:17
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).
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民数 5:17
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出エジプト 38:8
37
Numbers 5:17
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.)
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民数 5:17
38
Numbers 5:18
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).
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民数 5:18
39
Numbers 5:18
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).
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民数 5:18
40
Numbers 5:18
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).
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民数 5:18
41
Numbers 5:18
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).
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民数 5:18
42
Numbers 5:18
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).
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民数 5:18
43
Numbers 5:18
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”.
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民数 5:18
44
Numbers 5:19
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).
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民数 5:19
45
Numbers 5:20
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).
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民数 5:20
46
Numbers 5:21
בשבעת האלה [AND THE PRIEST SHALL ADJURE THE WOMAN] WITH AN ADJURATION OF CURSING — i.e., an oath which contains the curse.
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民数 5:21
47
Numbers 5:21
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!”
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民数 5:21
48
Numbers 5:21
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).
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民数 5:21
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創世記 12:3
創世記 48:20
49
Numbers 5:21
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).
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民数 5:21
50
Numbers 5:21
צבה — Understand this as the Targum does: SWOLLEN.
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民数 5:21
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