Bamidbar
Book 4: Numbers


MATOS - RASHI COMMENTARY


Chapter 30 - Rashi

Verse 2: The tribal leaders.

He bestowed honor on the leaders by teaching them first, and afterward, all of Bnei Yisroel. How do we know that the other discourses were so? The Torah therefore teaches, "... they returned to him--- Aharon and all the leaders of the congregation--- and Moshe spoke to them. Afterward, all of Bnei Yisroel approached."1 Why, then, did he see fit to say this2 here? He taught that vows may be nullified3 by a single expert.4 When there is no single expert, nullification is by 5three laymen.6 But perhaps Moshe recited this chapter only to the leaders? "This is the word" is said here, and it is said concerning slaughtering outside [the Temple],7 "this is the word." Just as that was said to Aharon and his sons, and all of Bnei Yisroel, as it is said, "speak to Aharon, etc.,"8 so was this, said to all of them.9

This is the word.

Moshe prophesied with "this is what Ad-noy has said, about the time of midnight...,"10 and the [other] prophets prophesied with "this is what Ad-noy has said:" Moshe surpassed them, as he prophesied with the phrase "this is the word."11 Another interpretation: "This is the word" is exclusionary,12 teaching that the Sage13 [annuls] with the term "release," and the husband with the term "nullification," following the Scriptural language here.14 If they reverse the terminology, there is neither release nor nullification.15

Verse 3: A vow.

By saying, 'Let it be as a konam16 to me, that I will not eat,17 or I may not do a certain thing.' But perhaps, even if he swears to eat18 the meat of an animal that was not ritually slaughtered, I read, concerning him, "all that he has verbalized, he must fulfill"? The Torah, therefore, teaches, "...to initiate a prohibition"--- to prohibit what is permitted, but not to permit what is prohibited.19

He may not profane his word.

Like {Hebrew Ref} ,20 he may not secularize his word.21

Verse 4: In her father's home.

Under her father's jurisdiction, even if she is not actually in his home.22

While still in her youth.

But not a minor,23 or a "bogeres,"24 as a minor's vows are invalid, and a bogeres is no longer under her father's jurisdiction for nullification of vows. When is she considered a minor? Our Rabbis say, at the age of eleven and a day, her vows should be examined. If she recognizes in Who's Name she took the vow, or in Who's Name she made the sanctification, then her vow is valid. At the age of twelve and a day,25 examination is no longer required.26

Verse 6: But if her father restrained her.

He restrained her from the vow, in other words, he nullified it. I would not know what this {Hebrew Ref} means,27 but when it says, "but if, on the day her husband hears about it, {Hebrew Ref} , he restrains her and nullifies,"28 you may conclude that {Hebrew Ref} means nullification.29 Its plain meaning is to restrain and turn aside. Similarly, "why do you turn [the people's hearts] away,"30 and "let the oil on my head31 not turn my head,"32 and "you will know my turning aside"33 [i.e. the punishment] for turning away from Me."

Ad-noy will forgive her.

To whom does Scripture refer? To a woman who took the Nazirite vow. Her husband34 heard and nullified it, but she was not aware. She then violated her vow by drinking wine and defiling herself by contact with a corpse. She is in need of forgiveness, although it was nullified.35 Now, if those who[se vows] have been nullified require forgiveness, certainly those who[se vows] have not been nullified.36  37

Verse 7: If she is [married] to a man.

This refers to an "arusah."38 But perhaps to a "nesuah?"39 When it says, "and if she took the vow in her husband's home,"40 a "nesuah" is mentioned, so this must mean an "arusah." It41 is intended to distinguish her, in that her father and her husband annul her vow.42 If the father annulled, but not the husband, or the husband, but not the father, there is no annulment, and it goes without saying, if one of them endorsed it.43

And her vows were upon herself.

She took the vows in her father's home, but her father did not hear them--- they were neither annulled nor endorsed.44  45

Verse 8: And her husband heard, etc.

Here you have [the ruling] that if the husband endorses, it stands.46

Verse 9: He then annuls her vow which was upon her.

Perhaps even if the father did not annul? The Torah therefore teaches, "in her youth, while in her father's house"47--- all through her youth,48 she is under her father's jurisdiction.49

Verse 10: Everything she prohibited for herself shall remain incumbent upon her.

Since she is neither under the jurisdiction of the father, nor the jurisdiction of the husband. Scripture refers here to a widow after "nisuin,"50 but a widow after "erusin," when the husband dies, his jurisdiction transfers to the father.51  52

Verse 11: But if she took the vow in her husband's home.

Scripture refers to a "nesuah."53  54

Verse 14: Every vow, and every oath of self-denial, etc.

Since it was said that the husband may annul, perhaps all vows are included; the Torah therefore teaches, "of self-denial."55 He may only annul vows which are of self-denial56  57 They are defined in tractate Nedarim.58

Verse 15: From one day to the next.

So that you should not say [he may annul] for twenty four hours--- this is why "from day to day" is said, to teach that he may only annul until nightfall.59

Verse 16: After having heard.

After he heard and endorsed, saying, "I approve,"60 he recanted and annuled it, even during the same day.61

He must bear her transgression.

He must take her place.62 We learn from here that one who causes another's downfall, must bear full punishment in his place.63


Chapter 31 - Rashi

Verse 2: Against the Midianites.

But not against the Moavites,64 for the Moavites entered the matter out of fear.65 They were afraid of them, [fearing] that they would plunder them, as it only says, "do not provoke them with warfare."66   67 The Midianites, however, were enraged over a dispute which was not theirs. Another interpretation: for the sake of two virtuous doves whom I must extract from them--- Rus68 the Moavite, and Na'amah69 the Ammonite.70   71

Verse 3: Moshe spoke, etc.

Although he heard that his demise depended on the matter, he joyfully implemented it, without delay.72  73

Arm.

As Targum [Onkelos] renders,74 meaning the same as {Hebrew Ref} ,75 "armed."

Men.

Righteous men.76 Similarly, "choose men for us,"77 and, "men who are wise and renowned."78

Revenge of Ad-noy.

For, when anyone stands against Yisroel, it is as if he stands against the Holy One,79 Blessed is He.80

Verse 4: For all of the tribes of Yisroel.

This includes81 the tribe of Levi.82

Verse 5: They were handed over.

This informs you of the praiseworthiness of the shepherds of Yisroel, of how cherished they are by Yisroel. Before they heard about his death, what did he say? "a while more and they will stone me"!83 Yet, when they heard that the death of Moshe depended on the vengeance against Midian, they refused to go84 until they were handed over, against their wishes.

Verse 6: Them, and Pinchas.

This teaches that Pinchas was equivalent to all of them.85 But why did Pinchas go, while Elozor86 did not? The Holy One, Blessed is He, said, "The one who began the mitzvah by executing Kozbi, the daughter of Tzur,87 should complete it." Another interpretation: He sought to avenge Yoseif, his maternal forefather, as it is said, "the Midianites sold him..."88  89 How is it derived that the mother of Pinchas was [descended] from Yoseif? Since it is said, "of the daughters of Putiel ( {Hebrew Ref} )."90 Of the children of Yisro, who fattened ( {Hebrew Ref} )91 calves for idol worship, and of the children of Yoseif, who scorned ( {Hebrew Ref} )92 his evil inclination.93 Another interpretation: He was annointed for warfare.94

With the sacred vessels.

This refers to the Ark and the Golden Headplate.95 Because Bil'am accompanied them, and caused the Midianite kings to fly through sorcery, he himself flying with them, he [Pinchas] displayed the Golden Headplate to them, in which the Divine Name was engraved, and they fell. This is why it is said, "...on those they had slain," 96 concerning the Midianite kings--- they fell from the air on the slain ones. Similarly, concerning Bil'am, it is written, "...upon those they had slain"97 in the book of Yehoshua.98

In his hand.

In his possession99. Similarly,100 "he took his entire country {Hebrew Ref} , from his possession."101

Verse 8: [The] five kings of Midian.

Can I not see that Scripture enumerates five? Why, then, is it necessary to say "five"? Evidently, to teach that they all conspired equally, and they were all punished equally. Bil'am went there102 to receive the reward for the twenty four thousand whom he felled from Yisroel, through his advice.103 He went from Midian to the Bnei Yisroel, and offered them evil advice.104 he said to them, "If when you were six hundred thousand you could not overcome them, and now you intend to fight them with twelve thousand?' They gave him his reward,105 in full without stinting.106

With the sword.

He set upon Yisroel, exchanging his craft for theirs. For they are only victorious through verbal expression, through prayer and supplication. He came and took up their craft, to curse them verbally. So they confronted him as well by exchanging their craft107 for that of the gentiles, who come with the sword, as it is said, "you shall live by your sword."108  109

Verse 10: Their palaces.

The place of their guardians. The word ( {Hebrew Ref} ) denoting dwelling places for monks proficient in their laws.110 Another interpretation: The word denotes dwelling places for their ministers, as Targum renders111 "the P'lishtite ministers," {Hebrew Ref} .112  113

Verse 11: They took all the booty, etc.

This teaches that they were conscientious and righteous, beyond suspicion of theft through confiscating the booty without permission, as it is said, all the booty, etc.114 Concerning them, Scriptural tradition states explicitly, "your teeth are like a flock of sheep, etc."115--- even the warriors among you are all righteous.

Booty.

This refers to moveable property consisting of clothing and ornaments.

Plunder.

[Refers to] plunder of moveable property,116 that is non-ornamental.

All that had been seized.

Men and beasts. When "captives" is written next to "spoils," then "captives" refers to men, and "spoils" to beasts.

Verse 13: Moshe and Elozor the kohein went out.

Because they saw the Israelite youths going out to seize some of the plunder.117

Verse 14: Moshe was angry with the commanders of the army.

Who were appointed over the army. This teaches that the entire corruption of the generation is attributed to the great men, since they have the power to rebuke.118

Verse 16: They were the very same ones.

This informs us that they recognized them--- "this is the one through which so-and-so had his downfall."119

On Bil'am's advice.

He said to them, "Even if you gather together all the multitudes of the world, you will be unable to conquer them. Perhaps you are more numerous than the Egyptians, who had six hundred choice chariots? Come, I shall advise you. Their god despises promiscuity, etc.,' as stated in "Chelek,"120 and in Sifri.121

Verse 17: And every woman with intimate knowledge of a man.

Capable of intimate relations, even if she never actually had relations.122 They brought them before the Golden Headplate--- and those capable of relations--- their faces turned sickly green.123

You shall execute.

Why is this repeated? To separate the matter--- these are R' Yishmael's remarks.124 For, when I read, "execute every male among the children, and every woman with intimate knowledge of a man, and all the children among the females, etc.," I do not know [concerning every woman with intimate knowledge of a man] whether to execute [them] with the males, or allow them to live with the children.125 This is why "[you must] execute" is said.126

Verse 19: Outside the camp.

So that they would not enter the Sanctuary courtyard.127

Whoever has killed a person.

R' Meir said, "Scripture refers to a person who kills with an object capable of receiving contamination,128 and Scripture teaches that a utensil defiles a person when it is in contact with a corpse as if he had touched the corpse itself.129 Or, perhaps even if he shot an arrow at him and killed him? The Torah, therefore, teaches, "and whoever touched a corpse." It compares one who kills with one who touches. Just as the one who touches (receives contamination) through contact, so does the one who kills (receives contamination) through contact."130

Purify yourselves.

With sprinkling water,131 as prescribed for others who were defiled by contact with the dead.132 For, even those who rule that Gentile graves do not convey contamination in a tent,133 ---as it is said, "you, my sheep, my pastoral sheep, you are man";134 you are entitled "man," he admits that gentiles convey contamination through touching and carrying. Since "man" was only said in the context of tent contamination, as it is said, "a person who dies in a tent."135  136

You and your captives.

Not that the gentiles receive contamination and require sprinkling.137 Rather, just as you are members of the convenant,138 so with your captives, when they enter the covenant139--- should they become contaminated, they will require sprinkling.140

Verse 20: Everything made of goat products.

This141 includes utensils made from the horns, hoofs, and bones.142

Verse 21: Elozor the kohein said, etc.

Because Moshe fell into a state of anger, he fell into a state of error, so concealed from him, were the laws concerning purging the utensils of gentiles. You find a similarity on the eighth day of inauguration, as it is said, "he was angry with Elozor and with Isamar"143--- he fell into a state of anger, [and] he fell into a state or error.144 Similarly with "listen, now, rebels"!145 "he struck the rock."146 Because of anger, he erred.147

Which Ad-noy commanded, etc.

He credited the teaching to his master.148

Verse 22: Only the gold, etc.

Although Moshe did not warn you except for the laws of ritual uncleanliness, you must be warned further, concerning the laws of purging. "Only" denotes exclusion, as if to say, 'you are excluded from using the utensils, even after their purification from contamination by the dead, until they are purified from the absorption of forbidden "neveilah" meat.'149 Our Rabbis remark that "only the gold, etc." teaches that one must remove its rust before purging it.150 This is the connotation of the word "only"--- there should be no rust there, only the metal, exactly as it is.151

Verse 23: Anything placed on a fire.

In which to cook something.152

You must pass through fire.

It must be purged the way it was used. Something used with heated water,153 one purges with heated water;154 something used for roasting, like a spit or a grill, one brings to white heat with fire.155

However, it must be purified with sprinkling water.

According to the plain interpretation, this purification is to cleanse it from the contamination of the dead.156 He said to them, 'The utensils require purging to purify them from prohibited food, and purification, to cleanse them from ritual contamination.' And the Rabbis extrapolate here, that even for purification from prohibited [food contamination], metal utensils require immersion,157 and {Hebrew Ref} written here they expound as referring to water suitable for the immersion of the "niddah."158 How much is this? Forty seah.159

But anything that was not placed on a fire.

Anything not used with fire, such as cups [and jugs], and flasks, which are used for cold food, and, therefore, did not absorb prohibited [food].

You may pass through water.

Immerse them,160 and it is sufficient.161  162 This is only with metal utensils.

Verse 24: Into the camp.

To the camp of the Shechinah [only], for someone contaminated by the dead need not be banished from the camp of the Levites and the camp of the Israelites.163

Verse 26: Take count164 (lit. count the heads).

Make an accounting.

Verse 27: Divide in half the spoils seized among those who took the war in hand, etc.

Half for these, and half for these.

Verse 32: The spoil was--- in addition to the booty.

Because they were not commanded to contribute the tax from the moveable property, but from the spoil,165 the phrase was written this way. 'the spoil, which would be included in the distribution and included in the tax, which remained after the plunder of personal property166 that the warriors plundered for themselves without distributing--- [that spoil] was; the number of sheep, etc.'

Verse 42: From the half [designated] for Bnei Yisroel that Moshe divided.

For the community, by appropriating it for them from the military men.167

Verse 43: The community's half consisted of.

So much and so much.168

Verse 47: Moshe took, etc.

Verse 48: The officers.

Those who were appointed.169

Verse 49: {Hebrew Ref} . Not [a man is] missing.

Targum [Onkelos] renders {Hebrew Ref} . This ( {Hebrew Ref} ), too, denotes, in Aramaic, "missing," like "I [will suffer] its loss,"170 rendered by Targum, {Hebrew Ref} , "whatever is missing from the tally." Similarly, "for your seat will be missing"171--- your seating place will be missing, the one who usually sits there. Similarly, " {Hebrew Ref} ,"172 his place was missing--- and no one was sitting there.

Verse 50: Anklet.

This refers to leg bands.

Bracelet.

On the arm.

Ring.

Ear rings.

Clasp.

Shaped around the crotch, to atone for their sinful thoughts concerning the daughters of Midian.173


Chapter 32 - Rashi

Verse 3: Ataros, Divon, etc.

They were part of the land of Sichon and Og.174

Verse 6: Should your brothers.

This175 denotes a question.

Verse 7: Why do you dishearten.

Turn aside and restrain their hearts from crossing, for they will think that you are afraid to cross because of the war, and the strength of the cities and the people.

Verse 8: From Kadeish Barnei'a.

This was its name.176 There were two places named Kadeish.

Verse 12: The Kenizite.

He was Kaleiv's stepfather,177 to whom Kaleiv's mother bore Osniel.178

Verse 13: He made them wander.

He moved them about, as in "a wanderer and vagrant"179

Verse 14: To add.

As in "add a year to a year,"180 "add your burnt-offerings, etc."181 The word denotes addition.

Verse 16: We will build [enclosures] for our flocks here.

They were more concerned over their property than [over] their sons and daughters, for they gave precedence to their flocks over their children. Moshe said to them, 'not so!182 Treat what is of major importance as such, and what is secondary as such. First build yourselves cities for your children, and afterward pens for your flocks.'183

Verse 17: We will then arm ourselves rapidly.

We will arm ourselves quickly, as in "quicken the spoil, hasten the plunder,"184 "let him hurry, hasten [his actions]."185

Before Bnei Yisroel.

At the head of the armies, since they were great warriors, as it is said concerning Gad, "he shall tear arms, skulls as well."186 Moshe, too, reiterated specifically to them, in "These are the words":187 "I commanded you at that time, etc., go forth armed before your brothers, Bnei Yisroel, all [you] great warriors."188 And at Yericho189 it is written, "the armed force went before them"190--- they were [the sons of] Reuven and Gad, who fulfilled their condition.

Our children will dwell.

When we are with our brothers.191

In fortified cities.

Which we shall build now.192

Verse 19: Across the Yardein and beyond.

On the western bank.193

For, our inheritance came to us.

We have already received it, on the eastern bank.

Verse 24: For your sheep.

This word is conjugated from [ {Hebrew Ref} ], "all the sheep and cattle."194 It does not have the " {Hebrew Ref} " intervening between the " {Hebrew Ref} " and " {Hebrew Ref} "195 and the " {Hebrew Ref} " which appears here after the " {Hebrew Ref} " is instead of the " {Hebrew Ref} " of {Hebrew Ref} .196 I learned this from R' Moshe Hadarshan's commentary.

But what you have expressed verbally, you must fulfill.

For the sake of Heaven,197 as you pledged to cross and do battle until the conquest and apportionment [of the land]. Moshe had only requested of them, "the land will be conquered, etc. and after you may return"198 but they pledged "until [Bnei Yisroel] have inherited"199--- so they added that they would remain for the seven years of apportionment, and they did so.200

Verse 25: The tribe of Gad said.

All of them as one man.201

Verse 28: [Moshe] commanded, to them.

Like {Hebrew Ref} ,202 concerning them and their stipulation, he appointed Elozor and Yehoshua, as in "G-d will fight for you."203

Verse 32: And we shall [then] have our permanent inheritance.

As if to say, 'in our hands, in our possession,204 will be205 our hereditary territory on this side.'

Verse 36: Fortified cities and sheep pens.

The end of this passage is related to the beginning of the subject---206 "the sons of Gad built" these cities, to serve as fortified cities and sheep pens.

Verse 38: Nevo, Ba'al Me'on, their names having been changed.

Nevo and Ba'al Meon were names of idols. The Emorites would name their cities after their idols, so the sons of Reuven changed their names in favor of other names. This is the meaning of "their names having been changed"--- Nevo and Ba'al Me'on were turned aside in favor of a different name.207

And Sivmah.

They built208 Sivmah. This is Sevam mentioned above.209

Verse 39: And drove out.

As Targum [Onkelos] renders, {Hebrew Ref} , "and ousted," for the word {Hebrew Ref} may be used in two ways, to denote inheritance, or to denote ousting, meaning driving out, expelling.

Verse 41: Villages.

{Hebrew Ref} , their villages.

And [he] called them Chavos Yair.

Because he had no children, he called them by his name, as a memorial.

Verse 42: And [he] called it Novach.

{Hebrew Ref} does not have a dot in its {Hebrew Ref} . I saw in R' Moshe Hadarshan's commentary: Because this name did not endure, it is therefore silent, implying that it is to be expounded as {Hebrew Ref} , "not" [Novach]. But I wonder how he (R' Moshe) would expound two similar words, {Hebrew Ref} , "Boaz said to her,"210 {Hebrew Ref} , "to build her a house."211


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