SHALL CLEARLY UTTER A VOW. The word yafli means to set aside. On the other hand, it might mean doing something out of the ordinary,¹ is related to the word pele (wonder). for most people follow their lusts.²

footnotes: ¹ The word yafli ² But this person took an oath to separate himself from the pleasure of drinking. Hence what he did was wondrous.

THE VOW OF A NAZIRITE. Neder nazir means an oath to be a Nazirite, for the word nazir (Nazirite) is an adjective.³ modifies the person who takes the oath, for according to I.E. the meaning of neder nazir is to be a Nazirite person. See Weiser. The word ve-yenazeru (that they separate) (Lev. 22:13) is related to it.

footnotes: ³ Nazir

[TO CONSECRATE HIMSELF UNTO THE LORD.]⁴. This literally means to separate himself unto the Lord. Hence I.E.’s comment. To distance himself from lust. He does this in order to serve God, for wine destroys reason and the proper service of God.⁵ means to separate (himself from wine) in order to serve God. I will hint at a secret in the chapter that opens with When thou goest forth in camp against thine enemies (Deut. 23:10).

footnotes: ⁴ The Hebrew reads, le-hazir la-Adonai ⁵ Thus le-nazir la-Adonai

[HE SHALL ABSTAIN FROM WINE AND STRONG DRINK.] Its meaning is, if he took a vow to be a Nazirite and holy, then he shall separate himself from wine and strong drink. According to the transmitters of tradition, shekhar (strong drink) is aged wine.⁶ refers to old wine while yayin refers to young wine. See Targum and Rashi. Others say that shekhar is to be taken literally; it refers to any drink that intoxicates a person.

footnotes: ⁶ In other words, shekhar

[HE SHALL DRINK NO VINEGAR OF WINE…NEITHER SHALL HE DRINK ANY LIQUOR OF GRAPES, NOR EAT FRESH GRAPES.] This explains the oath.⁷ He must distance himself from anything connected to wine.⁸ In the account of the wife of Manoah,⁹ Scripture states, and eat not any unclean thing (Jud. 13:7). She¹⁰ may not eat of any thing that cometh of the grape-vine (Jud. 13:14).

footnotes: ⁷ Taken by the Nazirite. ⁸ Hence he must not eat any grapes or grape products even if they are not intoxicating. ⁹ The mother of Samson. ¹⁰ Samson’s mother.

LIQUOR OF. The word mishrat (liquor of) is not found elsewhere in Scripture. The tav indicates that the word is feminine and is in the construct. Mishrat anavim refers to anything that has been mashed with grapes. Others say that mishrat anavim refers to a cooked drink.¹¹

footnotes: ¹¹ Made from grapes.

PRESSED GRAPES. The word chartzannim (pressed grapes) is not found anywhere else in Scripture. The same applies to the word zag (grape-stone). The commentaries tells us that chartzannim refers to the outer skin of the grape and zag to the pits. Others say the reverse.¹² 34b. According to these interpretations, me-chartzannim (from the pressed grapes)¹³ (from the pressed grapes even to the grape-stone). is connected to nothing that is made of the grape-vine. The meaning of our verse is that the Nazirite shall eat nothing made from the grapevine, that is, from these two things.¹⁴

footnotes: ¹² See Nazir ¹³ That is, me-chartzannim ad zag ¹⁴ The outer skin and the pit of the grape.

HE SHALL LET THE LOCKS OF THE HAIR OF HIS HEAD GROW LONG. The word gaddel (grow) is a pi’el infinitive.¹⁵). The meaning of gaddel is, he shall grow.

footnotes: ¹⁵ Scripture employs an infinitive with the meaning of a third person imperfect (yegaddel

THAT HE CONSECRATETH. The word hazziro (that he consecrateth) is a hifil infinitive.¹⁶.

footnotes: ¹⁶ It is not a perfect; if it were, it would be vocalized hiziro

A DEAD BODY.¹⁷. The word met (dead) is an adjective describing body (nefesh). On the other hand, the word guf (body) is missing from our text.¹⁸ is describing the word guf. Our verse reads, nefesh met.

footnotes: ¹⁷ Hebrew, nefesh met ¹⁸ In this case, the word met

FOR HIS FATHER, OR FOR HIS MOTHER. And certainly not for his wife, his daughter, and others. Some say that the word nazir (Nazirite) is related to the word nezer (crown). Because his consecration (nezer) unto God is upon his head¹⁹) his God is upon his head.” is proof of this. This interpretation is not farfetched.²⁰. Note that most people are slaves to worldly lusts. The true king, the one who has a crown, the one who wears the royal diadem, is the person who is free from this lust.²¹, the one who wears the crown.

footnotes: ¹⁹ I.E. renders this clause, “Because the crown of (nezer ²⁰ It is not aggadic ²¹ Hence the term nazir

VERY SUDDENLY. The words peta and pitom²² as very suddenly. According to I.E. the literal meaning of peto pitom is suddenly, suddenly. are close in meaning. The same applies to admat afar (dust of the earth) (Dan. 12:2).²³ and afar mean the same. See I.E. on Gen. 8:11 (Vol. 1, p. 115.

footnotes: ²² J.P.S. renders peta pitom ²³ For adamah

AND HE DEFILE. The corpse will defile him.²⁴ does not mean and the Nazirite will defile himself, but that the corpse will defile the Nazirite.

footnotes: ²⁴ In other words, and he defile his consecrated head

IN THE DAY OF HIS CLEANSING. By the waters of purification,²⁵ for he was defiled by a corpse.²⁶.

footnotes: ²⁵ See Num. 19:1-22. ²⁶ Ibid

ONE FOR A SIN-OFFERING AND THE OTHER FOR A BURNT-OFFERING. Its secret was explained by the sages. They said that the reward of sin is sin.²⁷ 4:2. I.E.’s point is that the Nazirite must have been guilty of some sin for uncleanliness to have befallen him during his period of Naziriteship (Filwarg).

footnotes: ²⁷ Abot

FOR THAT HE SINNED BY REASON OF THE BODY.²⁸. J.P.S. renders it as dead. The reference is to a dead body. Compare the word nefesh (body) in Ye shall not make any cuttings in your flesh for a body (Lev. 19:28).²⁹. J.P.S. renders it as the dead. If the sin referred to a sin committed against his very own body,³⁰ 19:a; Nedarim 10:2. then Scripture would not command him to return to his sin.³¹

footnotes: ²⁸ Hebrew, nefesh ²⁹ Hebrew, la-nefesh ³⁰ According to Rabbi Eleazar Ha-Kappar, the Nazirite sins by abstaining from wine. See Nazir ³¹ To start the days of his Nazirite term anew (v. 12).

AND HE SHALL CONSECRATE UNTO THE LORD THE DAYS OF HIS NAZIRITESHIP. All the days that he vowed to be a Nazirite. He shall now begin to count them.³²

footnotes: ³² He shall now start to count them anew.

BECAUSE HIS CONSECRATION WAS DEFILED. For he vowed to be a Nazirite for a fixed number of days in succession without anything intervening and breaking them up.

FULFILLED. Melot (fulfilled) is an infinitive. Its final root letter is an alef.³³. It is conjugated like a word that has a heh as a final root letter.³⁴. Words that end in an alef end in an o in the infinitive. Thus the infinitive of mem, lamed, alef should be melo. It is like the word kero’ot (call)³⁵, but whose infinitive form follows the paradigm of a word ending in a heh. in that thou didst call us (Jud. 8:1).

footnotes: ³³ Its root is mem, lamed, alef ³⁴ Hence the ending ot ³⁵ Which comes from the root kof, resh, alef

HE SHALL BRING IT.³⁶. Oto can mean him or it. I.E. renders our phrase, he shall bring him. Yavi oto (he shall bring it) means he³⁷ shall bring himself.³⁸ (him) here has the meaning of himself. Compare, but the shepherds fed themselves (Ezek. 34:8).³⁹). However, in order to makes sense of the verse we must render otam as themselves. Similarly, oto (him) in our verse is to be rendered as himself. Or yavi oto means that the kohen shall bring him⁴⁰ against his will by commanding that he be forced to bring his sacrifice.

footnotes: ³⁶ Hebrew, oto ³⁷ The Nazirite. ³⁸ In other words, oto ³⁹ Hebrew, otam. Literally, them (otam ⁴⁰ The Nazirite if he refuses to bring his offering.

ONE HE-LAMB. A male, as is the law regarding all burnt offerings.⁴¹

footnotes: ⁴¹ See Lev. 1:3.

ONE EWE-LAMB. A female, as is the law with all sin offerings.⁴²

footnotes: ⁴² See Lev. 4:27-29.

AND ONE RAM…FOR PEACE-OFFERINGS. As an expression of joy that he fulfilled his vow.

HIS SIN-OFFERING. The sin offering is mentioned first⁴³ because it was mentioned last,⁴⁴ for this is Hebrew style.

footnotes: ⁴³ In our verse, even though the burnt offering was offered first. ⁴⁴ In verse 14.

THE HAIR OF. The Hebrew word for hair of is vocalized in two ways.⁴⁵ (sheva, pattach) in our verse, and sa’ar (pattach, pattach) in Is. 7:20.

footnotes: ⁴⁵ Se’ar

WHEN IT IS SODDEN. The meaning of beshelah (when it is sodden) is, and it⁴⁶ is sodden.⁴⁷. This literally means the shoulder cooked. Hence I.E.’s comment.

footnotes: ⁴⁶ The shoulder. ⁴⁷ Our verse reads, ha-zero’ah beshelah

AFTER HE HATH SHAVEN HIS CONSECRATED HEAD. This is a sign that the kodesh hu (this is holy) (v. 20) refers to the word shoulder,⁴⁸ for that is the main organ that is being waved. On the other hand, the word hu (this)⁴⁹. may refer to all that is waved.⁵⁰ is a singular. Thus kodesh hu refers to all that is being waved.

footnotes: ⁴⁸ In our verse. ⁴⁹ In kodesh hu ⁵⁰ Even though hu

[BESIDE THAT FOR WHICH HIS MEANS SUFFICE.] It means that he is obligated to give in accordance with his wealth. He is also obligated to give in accordance with the days of his vow, whether they are few or whether they are many.⁵¹ The chapter dealing with the blessings of the kohanim⁵² follows the chapter dealing with the Nazirite because, after concluding the laws of the Nazirite who is holy, Scripture mentions the laws of the kohanim who are holy. Those who contradict Rabbinic tradition⁵³ say that the kohen used this blessing to bless all who brought a gift. They claim that the blessing of the kohanim follows the law of the Nazirite because the latter concludes with “beside that which the means of the celebrant suffice.”⁵⁴. However, the truth is in keeping with the tradition of our sages of blessed memory.⁵⁵ And Aaron lifted up his hands toward the people, and blessed them (Lev. 9:22)⁵⁶ on the eighth day⁵⁷ is proof of this. This portion⁵⁸ was written because God commanded Aaron to bless the people when the tabernacle was erected. Scripture there⁵⁹ mentions, nesi’at kappayim (the lifting of the hands),⁶⁰. for the word kappayim means the same as yadayim (hands).⁶¹ (lifted up his hands). According to I.E. this means the same as va-yissa et kapav. Thus Lev. 9:22 refers to what the rabbis call nisi’at kappayim, that is, the blessing given by the kohanim. However, the term yadayim is a more general term.⁶² technically refers to the fingers and their sockets (Weiser).

footnotes: ⁵¹ The additional offerings brought by the Nazirite are contingent upon the length of his vow; the longer the vow period, the more sacrifices to be brought. ⁵² Verses 22-26. ⁵³ The Karaites. ⁵⁴ I.E.’s paraphrase of beside that for which his means suffice ⁵⁵ The rabbis teach that this is a blessing to be given to all of Israel. This is so even though it is written in the singular. ⁵⁶ We thus see that Aaron blessed all of Israel. I.E. assumes that the reference is to the blessing mentioned in verses 24-26. ⁵⁷ Of consecration when the tabernacle was dedicated. ⁵⁸ Verses 24-26. ⁵⁹ In Lev. 9:22. ⁶⁰ The Rabbinic term for the blessing given by the kohanim ⁶¹ Lev. 9:22 reads: Va-yissa et yadav ⁶² It takes in the entire hand, while kappayim

THE LORD BLESS THEE. The Lord increase your life and your wealth.⁶³

footnotes: ⁶³ According to I.E. a blessing means an increase in the good. See his comments on Gen. 2:3 (Vol. 1, p. 50).

AND KEEP THEE. God will protect what he has increased so that no one steals it.

THE LORD MAKE HIS FACE TO SHINE UPON THEE. Its meaning is the same as In the light of the king’s countenance is life (Prov. 16:15). It means may God make his face to shine upon you when you ask something of Him and at the time that you make the request. May God accept you and may His will be to immediately fulfill your request.

[AND BE GRACIOUS TO THEE.] If you make a request of God in a time of trouble, may He be gracious to you. Ve-yechunekka (and be gracious to thee) is similar to channuni (have pity) in have pity upon me, O ye (Job. 19:21) and chanan (graciously given) in The children whom God hath graciously given (Gen. 33:5).⁶⁴. Ve-yechunekka comes from the same root as chanan.⁶⁵

footnotes: ⁶⁴ According to I.E. this should be rendered, The children whom God out His pity hath given ⁶⁵ Which I.E. renders, to have pity. See I.E. on Ex. 22:26 (Vol. 2, p. 490).

THE LORD LIFT UP HIS COUNTENANCE UPON THEE. The reverse of I will hide Mine eyes from you (Is. 1:15). As I have already explained,⁶⁶ its meaning is, wherever you go My face shall be lifted up to you.

footnotes: ⁶⁶ It isn’t clear where I.E. made this comment earlier.

AND GIVE THEE PEACE. Its meaning is similar to, no evil — from stones, from evil animals, from any enemy — touch thee (Job. 5:19).

SO SHALL THEY PUT MY NAME. Its meaning is similar to to set His name there (Deut. 14:24),⁶⁷ that is, the children of Israel be sanctified by God’s name. Or it means that when they shall mention My name over the children of Israel [I will bless them], for God’s revered and awe-inspiring name is found in each one of the three verses.⁶⁸ refers to.

footnotes: ⁶⁷ It means that “the place” will be sanctified because it shall be called by God’s name. ⁶⁸ Hence this is what So shall they put My name upon the children of Israel

AND I WILL BLESS THEM. It is possible that the mem⁶⁹ of va-avarekhem is a pronominal suffix meaning them. of avarekhem (I will bless them) refers to the kohanim who utter the blessing. It means they will bless Israel, and I will bless those who bless.⁷⁰ is: the kohanim shall bless Israel and I will bless the kohanim. It is also possible that the mem of avarekhem refers to Israel.⁷¹ means and I will bless Israel. Its meaning is, if the kohanim bless Israel, then I will bless Israel; that is, I will fulfill the blessing of the kohanim. In my opinion, the mem of avarekhem refers to all of them, the kohanim and the Israelites.⁷² is, I will bless both Israel and the kohanim.

footnotes: ⁶⁹ The mem ⁷⁰ In other words, the meaning of So shall they put My name upon the children of Israel, and I will bless them ⁷¹ Thus and I will bless them ⁷² Thus the meaning of and I will bless them