UNTO THE HEADS OF THE TRIBES. I believe that this section¹ followed the war with Midian.² The Midianite war³ therefore comes after it.⁴ Compare, And Miriam and Aaron spoke against Moses (Num. 12:1), which comes after and they abode in Hazeroth (Num. 11:35)⁵ as I explained. Scripture tells us that the children of Gad came to Moses and Eleazar and the princes of the congregation, and spoke their piece (Num. 32:2-6). Scripture then writes, So Moses gave charge concerning them to Eleazar the priest, and to Joshua the son of Nun, and to the heads of the fathers’ houses (Num. 32:28). The heads of the fathers’ houses refers to the already-mentioned princes (Num. 32:2).⁶ Moses told the children of Gad and the children of Reuben, and do that which hath proceeded out of your mouth (Num. 32:24). Scripture therefore reads,⁷ And Moses spoke unto the heads of the tribes.⁸ saying…(v. 2). When a man voweth a vow…he shall not break his word. Scripture there⁹ writes, he shall do according to all that proceedeth out of his mouth (v. 3).

footnotes: ¹ The section dealing with the laws of vows. ² Even though it precedes it. The war with Midian is described in chapter 31. ³ Which inspired this chapter. ⁴ I.E.’s point is that the laws of vows and the war with Midian are juxtaposed with each other because they occurred at the same time. ⁵ We thus see that Scripture sometimes puts first that which came after, when that which came later was the cause of that which is described first. For Israel dwelled in Hazeroth because Miriam spoke against Moses (Krinsky). ⁶ The heads of the fathers’ houses are to be identified with the princes mentioned in Num. 32:6, for the princes mentioned in Num. 7 were no longer alive. ⁷ In our verse. ⁸ For they were to see to it that the tribes of Reuben, Gad and half of Manasseh kept their word. ⁹ That is, here.

OF THE CHILDREN OF ISRAEL. That they should relate this to the children of Israel.

UNTO THE LORD. He mentions God’s name. He vows as follows: If this comes to pass, then I will give the following sum to God, or I will fast.

SWEARETH. Hishavah (sweareth) is an infinitive. It is connected to a noun.¹⁰ (and shall cause him to be thoroughly healed) (Ex. 21:19). Hence I.E.’s comment. There are many such cases.¹¹ (when the judges judged) (Ruth 1:1).

footnotes: ¹⁰ When an infinitive is connected to a word, that word is usually a verb. Compare, ve-rappo yerrape ¹¹ Compare, shefot ha-shofetim

HE SHALL NOT BREAK HIS WORD. Lo yahel (he shall not break) means he shall not profane. The word yahel is not related to the word mechilah (forgiveness). We need tradition,¹² for Scripture speaks of a man and a women but does not tell us at what age a person is considered a man or at what age a female is considered a women.¹³

footnotes: ¹² To ascertain the age at which one is obligated to keep one’s vows. ¹³ And is obligated to keep his or her vows.

AND BINDETH HERSELF BY A BOND. Or bindeth herself by a bond.¹⁴ of ve-aserah means or, not and.[5.] HER BOND. Essarah (her bond) belongs to a different form.¹⁵. It is not the same as issar (bond).¹⁶ has a dagesh in the samekh. In other words, esar and issar come from the same root but belong to different forms.

footnotes: ¹⁴ The vav ¹⁵ From issar ¹⁶ For issar

DISALLOW. The word heni (disallow) means broke or nullified. Compare, tenu’ati (My displeasure) (Num. 14:34).

IN THE DAY THAT HE HEARETH. And not on any other day.

WHILE HER VOWS ARE UPON HER. In her father’s house. If her father does not nullify her vows, her husband may disallow her vows.

HE HEARETH IT. The word from her mouth.

AND THE CLEAR UTTERANCE OF HER LIPS. The oath.

AND IF A WOMAN VOWED IN HER HUSBAND’S HOUSE. If the widow vowed in an earlier time and her husband disallowed it, then she does not have to keep the vow in her widowhood. This speaks about a vow which she vowed regarding the future, and the husband died before the vow was to take effect.¹⁷ The meaning of selichah (forgiveness) has been previously explained.¹⁸

footnotes: ¹⁷ Otherwise our verse would be repeating verse 9. For if a husband can annul his wife’s vow which was made when she was under her father’s charge, he can certainly annul avow made under his charge. Hence I.E. explains that our verse deals with a divorcee or widow who uttered a vow while married and had the vow nullified by her husband, who died before the vow became due. Our verse teaches that in such a case the nullification of the vow retains its efficacy. ¹⁸ See I.E. on Num. 14:19.

TO AFFLICT THE SOUL. Even to afflict the soul. I have already explained that “affliction of the soul” refers to fasting.¹⁹

footnotes: ¹⁹ See I.E. on Lev. 16:29.

THEN HE CAUSETH ALL HER VOWS TO STAND. He has already caused all of her vows to stand.²⁰ means: has already caused, rather than: and he will cause. Scripture then explains how he caused her vows to stand, namely, because he held his peace in the day that he heard them.

footnotes: ²⁰ In other words, ve-hekim

THEN HE SHALL BEAR HER INIQUITY. For she is under his care.

BETWEEN A MAN AND HIS WIFE. His wife being a woman who is an adult.

BETWEEN A FATHER AND HIS DAUGHTER. If she has not reached adulthood. Hence Scripture reads, being in her youth.