Tanach
Bamidbar 5:5-10 במדבר ה׳:ה׳-י׳
Part of: NassoNasso, Aliyah 3Chapter 5
Reading: Hebrew · Simple EnglishHebrew · Faithful translationHebrew onlyHebrew · Simple EnglishHebrew · Faithful translationHebrew onlySimple English onlyFaithful translation onlySide by sideRashi
וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹֽר׃
Adonoy spoke to Moshe, saying;
Adonoy spoke to Moshe, saying;
דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל אִישׁ אֽוֹ־אִשָּׁה כִּי יַעֲשׂוּ מִכׇּל־חַטֹּאת הָֽאָדָם לִמְעֹל מַעַל בַּיהֹוָה וְאָֽשְׁמָה הַנֶּפֶשׁ הַהִֽוא׃
Speak to Bnei Yisroel: When a man or a woman commits any of the sins against man, acting treacherously against Adonoy, and that person is guilty.
Speak to Bnei Yisroel: When a man or a woman commits any of the sins against man, acting treacherously against Adonoy, and that person is guilty.
Rashi
וְהִתְוַדּוּ אֶֽת־חַטָּאתָם אֲשֶׁר עָשׂוּ וְהֵשִׁיב אֶת־אֲשָׁמוֹ בְּרֹאשׁוֹ וַחֲמִישִׁתוֹ יֹסֵף עָלָיו וְנָתַן לַאֲשֶׁר אָשַׁם לֽוֹ׃
They shall confess the sins which they committed and return the principal amount [of the object] of his guilt, and add one fifth to that amount. He shall then give it to whom he is indebted.
They shall confess the sins which they committed and return the principal amount [of the object] of his guilt, and add one fifth to that amount. He shall then give it to whom he is indebted.
Rashi
את אשמו בראשו. הוּא הַקֶּרֶן שֶׁנִּשְׁבָּע עָלָיו (ב"ק ק"י):
Principal amount of his guilt. This is the principal [payment] concerning which he took the oath.
לאשר אשם לו. לְמִי שֶׁנִּתְחַיֵּב לוֹ (כתובות י"ט):
To whom he is indebted. To the one to whom he is liable.
וְאִם־אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהֹוָה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר־בּוֹ עָלָֽיו׃
But if the man has no redeemer (relative) to whom the debt may be returned, the debt being returned then belongs to Adonoy, [then] to the kohein. This is besides the ram of forgiveness with which he [his sin] will be atoned.
But if the man has no redeemer (relative) to whom the debt may be returned, the debt being returned then belongs to Adonoy, [then] to the kohein. This is besides the ram of forgiveness with which he [his sin] will be atoned.
Rashi
ואם אין לאיש גאל. שֶׁמֵּת הַתּוֹבֵעַ שֶׁהִשְׁבִּיעוֹ וְאֵין לוֹ יוֹרְשִׁים:
But if the man has no redeemer. As the claimant died who put him (the thief) to the oath — without 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):
To whom the debt may be returned. When he (the thief) recants and confesses to his crime. The Rabbis remark, ‘Is there anyone in Yisroel without redeemers, whether a son, brother, or paternal blood relation [branching] upward to [the patriarch] Yaakov? But [this refers to] a proselyte who died without heirs.
האשם המושב. זֶה הַקֶּרֶן וְהַחֹמֶשׁ (בבא קמא ק"י):
The debt being returned. This is the principal and the fifth thereof.
לה' לכהן. קְנָאוֹ הַשֵּׁם וּנְתָנוֹ לַכֹּהֵן שֶׁבְּאוֹתוֹ מִשְׁמָר (ספרי):
To Adonoy, [then] to the kohein. God takes possession of it, then gives it to the kohein [serving] in that watch.
מלבד איל הכפרים. הָאָמוּר בְּוַיִּקְרָא שֶׁהוּא צָרִיךְ לְהָבִיא:
Besides the ram of forgiveness. Mentioned in Vayikra, which he is required to bring.
וְכׇל־תְּרוּמָה לְכׇל־קׇדְשֵׁי בְנֵי־יִשְׂרָאֵל אֲשֶׁר־יַקְרִיבוּ לַכֹּהֵן לוֹ יִהְיֶֽה׃
Every terumah-gift of all the sacred things of Bnei Yisroel that they will bring to the kohein, shall be his.
Every terumah-gift of all the sacred things of Bnei Yisroel that they will bring to the kohein, shall be his.
Rashi
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):
Every terumah-gift, etc. R’ Yishmael said, “Is terumah-gift brought to the kohein? Does he not seek it, himself, in the granary? Then why does the Torah state, ‘ . . . which they bring to the kohein?’ These are the bikurim-gifts, about which it is stated, ‘[. . . the first fruits of your land] must be brought to the House of Adonoy, your God.’ But one does not know what must be done with them. The Torah therefore states, ‘ . . . to the kohein, it shall belong to him.’ Scripture teaches, concerning the bikurim-gifts, that they must be given to the kohein.
וְאִישׁ אֶת־קֳדָשָׁיו לוֹ יִהְיוּ אִישׁ אֲשֶׁר־יִתֵּן לַכֹּהֵן לוֹ יִהְיֶֽה׃ {פ}
A man’s sacred objects shall be his; whatever a man gives to the kohein, shall be his.
A man’s sacred objects shall be his; whatever a man gives to the kohein, shall be his.
Rashi
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):
A man’s sacred objects shall be his. Since the priestly and Levite gifts are mandated, one might assume that they may confiscate them forcefully. The Torah therefore teaches that “A man’s sacred objects shall be his,” informing [us] that the executory benefits belong to the [original Israelite] owner. Many other homiletical interpretations are offered by Sifri. Midrash Aggadah [states], “A man’s sacred objects shall be his” [states]: If someone withholds his tithes, and refuses to give them, [then] “[they shall] be his” — the tithes. Ultimately, his land will yield only one tenth of its normal produce.
איש אשר יתן לכהן. מַתָּנוֹת הָרְאוּיוֹת לוֹ:
Whatever a man gives to the kohein [lit. A man who gives to the kohein]. The proper gifts.
לו יהיה. מָמוֹן הַרְבֵּה (ברכות סג.):
Shall be his. Great riches.
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):
Acting treacherously against Adonoy. Scripture now reiterates the parshah of the thief who swears falsely, previously stated in the Portion of Vayikra, “[If a person sins] . . . and acts treacherously against God, lying to his fellow . . .” It is repeated here for the sake of two innovations. Firstly, Scripture writes “And they confess . . . [their sin],” teaching that he (the thief) is not required to pay the fifth and bring the asham (guilt-offering) when convicted by the testimony of witnesses, unless he confesses to the act. And secondly, [to teach] that property stolen from a proselyte must be given to the kohanim.