Exploring Kotzk

Parshas Matos – Masei

Written by

Avrohom Meir Morgenstern

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Shabbos Parshas Matos – Masei

July 18,2020

This past week I heard a great speech from Rabbi Steven Weil, executive director of the OU gave a great speech on the burning of the Talmud.ย  I also heard Rabbi Sugerman give a Shiur on Hiddur Mitzvah in regards to Milah.ย  There is a Machlokos Rashi and the Rambam in how to learn the Gemora 133Bย  of Zizin – shreds that do not impede the circumcision.ย  This is compared to Hiddur Mitzvah of the candles of Chanukah.ย  There is a Brisker Rov that explains the Machlokes.ย  I also heard a lecture sponsored by Lubavitch of Washington, moderated by Rabbi Shemtov.ย  Two of his congregants, Stuart Eizenstat and Tevi Tory both came out with books.ย  Both worked for Presidents, Stuart Eizenstat with President Jimmy Carter and Tevi Troy for President George W. Bush. ย  I purchased Tevi Toryโ€™s book,

Thursday – July 17, 2020:

Eli, Tzvi, and I had a private tour of 522 W. Deming,ย  the house that Jim Petrozzini, my customer lived at while he was alive.ย  It has been completely remodeled and restored back to its 1886 elegance. ย  ttps://www.luxuryportfolio.com/Property/chicago-properties-the-sarah-belle-wilson-house/LPMP

Shabbos – July 19, 2020: ย 

We ate lunch by Rivkie and Mordy and had great Cholent.

I spoke before Musaf on the following two Verses in Parshas Matos:

Chapter 30, Verse 2:

ื•ึทื™ึฐื“ึทื‘ึผึตึคืจ ืžึนืฉืึถื”ึ™ ืึถืœึพืจึธืืฉืึตึฃื™ ื”ึทืžึผึทื˜ึผึ”ื•ึนืช ืœึดื‘ึฐื ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ืœึตืืžึนึ‘ืจ ื–ึถึฃื” ื”ึทื“ึผึธื‘ึธึ”ืจ ืึฒืฉืึถึ–ืจ ืฆึดื•ึผึธึฅื” ื™ึฐื”ื•ึธึฝื”ืƒ

Chapter 30, Verse 3:

ืึดื™ืฉืึฉ ื›ึผึดึฝื™ึพื™ึดื“ึผึนึจืจ ื ึถึœื“ึถืจ ืœึทึฝื™ื”ื•ึธึ—ื” ืึฝื•ึนึพื”ึดืฉืึผึธึคื‘ึทืข ืฉืึฐื‘ึปืขึธื”ึ™ ืœึถืึฐืกึนึคืจ ืึดืกึผึธืจึ™ ืขึทืœึพื ึทืคึฐืฉืึ”ื•ึน ืœึนึฅื ื™ึทื—ึตึ–ืœ ื“ึผึฐื‘ึธืจึ‘ื•ึน ื›ึผึฐื›ึธืœึพื”ึทื™ึผึนืฆึตึฅื ืžึดืคึผึดึ–ื™ื• ื™ึทืขึฒืฉื‚ึถึฝื”ืƒย ย 

First Dvar Torah:

Rashi explainsย  ื–ึถึฃื” ื”ึทื“ึผึธื‘ึธึ”ืจย  two ways.ย  The first explanation uses the word ย  ื–ึถึฃื” as used the same way when Hashem instructed Moshe Kiddush Levana in Exodus 12:2, the half-Shekel in Exodus 13:3,ย  the Menorah.ย  Hashem actually showed Moshe what a new moon and a half-shekel looked like.ย  .ย  What has to be understood is that in this Parsha of vows,ย  Hashem is not showing Moshe a physical object but giving him laws which are verbal.ย ย ย ย 

The answer is that Rashi is telling us that when giving over Torah it has to be clear as if it is the words of God.ย  Perfect. ย  A teacher has to say with confidence and clarityย  ย  ื–ึถึฃื” ื”ึทื“ึผึธื‘ึธึ”ืจ. ย  Someone giving over Torah cannot read Gemora in a confusing and mumbling manner.ย  The Rebbe has to paint the picture so the student sees the concepts in his mind. For most of my adult life I was aย  “ื›ึนื” ืึธืžึทืจ ื” – lacking clarity, saying this is kind of what it the Torah means.

Words of Rashi and the Mizrachi:

ย ื–ื” ื”ื“ื‘ืจ. ืžึนืฉืึถื” ื ึดืชึฐื ึทื‘ึผึตื ื‘ึผึฐ”ื›ึนื” ืึธืžึทืจ ื”’ ื›ึผึทื—ึฒืฆึนืช ื”ึทืœึผึทื™ึฐืœึธื”” (ืฉืžื•ืช ื™”ื) ื•ึฐื”ึทื ึผึฐื‘ึดื™ืึดื™ื ื ึดืชึฐื ึทื‘ึผึฐืื•ึผ ื‘ึผึฐ”ื›ึนื” ืึธืžึทืจ ื”’”, ืžื•ึผืกึธืฃ ืขึฒืœึตื™ื”ึถื ืžึนืฉืึถื” ืฉืึถื ึผึดืชึฐื ึทื‘ึผึตื ื‘ึผึดืœึฐืฉืื•ึนืŸ “ื–ึถื” ื”ึทื“ึผึธื‘ึธืจ”

ื–ื” ื”ื“ื‘ืจย  – THIS IS THE WORD โ€” Moses prophesied with the words (introduced his message by the statement), โ€œThus saith the Lord, About midnight [will I go into the midst of Egypt]โ€ (Exodus 11:4), and other prophets also prophesied with โ€œThus saith the Lordโ€, Moses, however, had an additional superiority in that he prophesied also with the expression โ€œThis is the actual word [that God hath spoken]โ€ (Sifrei Bamidbar 153:2).

The Mizrachi and Sefsei Chacomin quoting the Mizrachi explains Rashi that Moshe initially and all the Prophets did not get a translucent revelation from God.ย  It is called a ย  ื‘ืืกืคืงืœืจื™ืื” ืฉืื™ื ื” ืžืื™ืจื” and this is represented by the words used in the Torah “ื›ึนื” ืึธืžึทืจ ื”’ – so said Hashem.ย  They are telling the essence of what God said but not completely the actual thoughts and words of Hashem.ย  After Har Sinai, Hashem spoke directly to Moshe, as it is stated elsewhere ๏ญ„ื” ืืœ ๏ญ„ื”.ย ย ย ย ย ย ย ย ย ย 

The Mizrachi: ื–ื” ื”ื“ื‘ืจ ืžืฉื” ื ืชื ื‘ื ื‘ื›ื” ืืžืจ ื•ื›ืœ ื”ื ื‘ื™ืื™ื ื ืชื ื‘ืื• ื‘ื›ื” ืืžืจ ืžื•ืกืฃ ืขืœื™ื”ื ืžืฉื” ืฉื ืชื ื‘ื ื‘ืœืฉื•ืŸ ื–ื” ื”ื“ื‘ืจ. ื‘ืกืคืจื™ ืžืœืช ื›ื” ืžื•ืจื” ืขืœ ืžื›ื•ื•ืŸ ื”ืขื ื™ืŸ ื•ืžืœืช ื–ื” ืžื•ืจื” ืขืœ ื”ืขื ื™ืŸ *ื”ืจืžื•ื–*ย  ื‘ืขื™ื ื• ื•ืžืคื ื™ ืฉื›ืœ ื”ื ื‘ื™ืื™ื ืœื ื ืชื ื‘ืื• ืจืง ื‘ืืกืคืงืœืจื™ืื” ืฉืื™ื ื” ืžืื™ืจื” ื•ืื™ืŸ ื‘ื ื™ื›ื•ืœืช ืœืงื‘ืœ ืจืง ื”ืžื›ื•ื•ืŸ ืžืŸ ื”ืขื ื™ืŸ ืฉื”ืจืื•ื™ ืœื”ื ื”ื•ื›ืจื—ื• ืœื”ื–ื›ื™ืจ ื‘ืœืฉื•ื ื ื›ื” ืืžืจ ื™ื™’ ืฉืคื™ืจื•ืฉื• ื”ืžื›ื•ื•ืŸ ืžื“ื‘ืจื™ื• ืœื ื”ื“ื‘ืจื™ื ื‘ืขื™ื ื ื•ืžืฉื” ืจื‘ื™ื ื• ืข”ื” ื‘ืขื‘ื•ืจ ืฉื ื‘ื•ืืชื• ื”ื™ืชื” ืขืœ ื™ื“ื™ ื”ืืกืคืงืœืจื™ืื” ื”ืžืื™ืจื” ื•ื”ื™ื” ื‘ื• ื›ื— ืœืงื‘ืœ ืžื” ืฉื”ืจืื• ืœื• ื‘ืขื™ื ื• ื›ืคื™ ืžื” ืฉื”ื•ื ื”ื•ื–ื›ื™ืจ ื‘ืœืฉื•ื ื• ื–ื” ื”ื“ื‘ืจ ืฉืคื™ืจื•ืฉื• ื–ื” ื”ื“ื‘ืจ ื‘ืขื™ื ื• ืžื‘ืœืชื™ ืฉื•ื ืฉื™ื ื•ื™ ื›ืœืœ ื•ืžืคื ื™ ืฉืžืฉื” ืจื‘ื™ื ื• ื‘ืชื—ืœืช ื ื‘ื•ืืชื• ืขื“ื™ื™ืŸ ืœื ืขืœื” ืืœ ื”ืžื“ืจื’ื” ืฉื–ื›ื” ื‘ื” ื‘ืื—ืจื•ื ื” ื”ื•ื›ืจื— ื’ื ื”ื•ื ืœื”ื–ื›ื™’ ื‘ืœืฉื•ื ื• ื›ื” ืืžืจ ื™ื™’ ื‘ื”ืจื‘ื” ืžืงื•ืžื•ืช ื•ืžืฉื–ื›ื” ื‘ืืกืคืงืœืจื™ืื” ื”ืžืื™ืจื” ืฉื•ื‘ ืœื ื”ื–ื›ื™ืจ ื‘ืœืฉื•ื ื• ืจืง ื–ื” ื”ื“ื‘ืจ ื•ื–ื” ืฉืืžืจื• ืžืฉื” ื ืชื ื‘ื ื‘ื›ื” ืืžืจ ืจื•ืฆื” ืœื•ืžืจ ื‘ืชื—ืœืช ื ื‘ื•ืืชื• ื•ื›ืœ ื”ื ื‘ื™ืื™ื ื‘ื›ื” ืืžืจ ืจ”ืœ ืชืžื™ื“ ืžื•ืกืฃ ืขืœื™ื”ื ืžืฉื” ืฉื ืชื ื‘’ ื‘ืœืฉื•ืŸ ื–ื” ื”ื“ื‘ืจ ืจ”ืœ ืžืฉื–ื›ื” ื‘ืืกืคืงืœืจื™ื’ ื”ืžืื™ืจื” ื•ืื™ืœืš:ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  ย  *This word seems wrong and should be erased.*

Rabbi Elya Brudney spoke over a Reb Yehoshua Leib Disken on the difference between Mosheโ€™s prophecy and all the other prophets.ย  Moshe prophesied the drrects words and intent of God.ย  All the other prophets had a vision that what was conveyed was filtered through each prophets level of spirituality and their personalities.ย  Meaning that if a prophets had an angry disposition, the prophecy would be raw and harsh.ย  If the prophet had a more mellow personality the prophecy would be softer.ย  The interpretation is different based on who the prophet is.ย  It sounded good when I heard it, but it is hard to understand.

The question is that the Torah uses the language ย  ื–ึถึฃื” ื”ึทื“ึผึธื‘ึธึ”ืจ in a number of places to introduce a set of laws.ย  Why did Rashi choose to say his explanation and nowhere else?ย  The answer may be that the laws of โ€œwaiving vowsโ€ by a Halachici expert is not explicitly stated in the Torah.ย  It is only hinted to. ย  Moshe had to be clear when speaking to the people on the source and how to waive a vow.

The Mishna in Chagigah 10B says:

ืžืชื ื™ืณ ื”ื™ืชืจ ื ื“ืจื™ื ืคื•ืจื—ื™ืŸ ื‘ืื•ื™ืจ ื•ืื™ืŸ ืœื”ื ืขืœ ืžื” ืฉื™ืกืžื›ื•

MISHNA: Incidental to the Festival peace-offering, the mishna describes the nature of various areas of Torah study. The halakhot of the dissolution of vows, when one requests from a Sage to dissolve them, fly in the air and have nothing to support them, as these halakhot are not mentioned explicitly in the Torah. There is only a slight allusion to the dissolution of vows in the Torah, which is taught by the Sages as part of the oral tradition.

Second Dvar Torah

Five Questions on these two verses:

A – The Torah does not start out with, โ€œand God spoke to Mosheโ€ as it does everywhere else.

B – How do you translate ย  ืœึดื‘ึฐื ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ ?ย  Both Artscroll, Lubavitch (Gutnick), and Sefaria all translate it as, โ€œAnd Moshe spoke to the head of the tribes of the Isralites.โ€ ย  However, when you read the Verse it can be translated as – โ€œAnd Moshe spoke to the heads of the tribes, who are to speak to the Isralites.โ€ย  This seems to be the better translation.

C – Verse 3 says that if a man makes a vow โ€œto Hashemโ€.ย  What does to Hashem mean.ย  Rashi does not say what is the vow to Hashem.ย  ย  Rashi says, ย  ื ื“ืจ. ื”ึธืื•ึนืžึตืจ ื”ึฒืจึตื™ ืขึธืœึทื™ ืงื•ึนื ึธื ืฉืึถืœึผึนื ืึนื›ึทืœ ืื•ึน ืฉืึถืœึผึนื ืึถืขึฑืฉื‚ึถื” ื“ึธื‘ึธืจ ืคึผึฐืœื•ึนื ึดื™;ย  does not take about a Vow to Harshem.ย  It is simply a vow not to eat something or do an action.ย  What is the โ€œTo Hasemโ€

Additionally, why does Rashi say that the from of the vowย  is using the workย  ื”ึฒืจึตื™ ืขึธืœึทื™ ืงื•ึนื ึธื – Konum.ย  The form of the vow is โ€œit should be as a Korban to me that I will not eat.โ€ ย  Why didnโ€™t Rashi simply say, that a person makes a vow not to eat. ย  Is it perhaps that if one says, I make a vow not to eat, that this is not a vow that binds him according to the Torah.ย ย 

D – What is the translation ofย  ย  ืœึถืึฐืกึนึคืจ ืึดืกึผึธืจึ™ – Artscoll says to prohibit a prohibiton, which is almost meaningless.ย  The true translation is to forbid something that is permitted.ย  Lubavitch translates it seemingly more correctly as โ€œmakes an oath to prohibit himselfโ€.ย ย ย 

E – What doesย  ืœึนึฅื ื™ึทื—ึตึ–ืœ ื“ึผึฐื‘ึธืจึ‘ื•ึน mean?

Answer:

Let me start with Question E – What doesย  ืœึนึฅื ื™ึทื—ึตึ–ืœ ื“ึผึฐื‘ึธืจึ‘ื•ึน mean?ย  There are four translations of the wordย  ื™ึทื—ึตึ–ืœ.

  1. Rashi and Ibn Ezra – Both say do not make your words profane. ย This implied that by making a vow your words are sacred and by violating them you have made your words profane.

ย ย ย ย ย ย ย ย ย ย ย ย ย Rashi: ย  ( ืœื ื™ื—ืœ ื“ื‘ืจื•. ื›ึผึฐืžื•ึน ืœึนื ื™ึฐื—ึทืœึผึตืœ ื“ึผึฐื‘ึธืจื•ึน โ€” ืœึนื ื™ึทืขึฒืฉื‚ึถื” ื“ึผึฐื‘ึธืจื•ึน ื—ึปืœึผึดื™ืŸ (ืฉื

ย  ย  ย  ย  ย  ย  Ibn Ezra:ย  ย  ย  ืœื ื™ื—ืœ ื“ื‘ืจื•. ื›ืžื• ืœื ื™ื—ืœืœ ื•ืื™ื ื ื• ืœืฉื•ืŸ ืžื—ื™ืœื”ย 

The Ibn Ezra adds something that to me is mysterious.ย  He says that ย  ื™ื—ืœ does not expressย forgiveness.ย  Huh? Forgiveness – why would anyone think the explanation is forgiveness when the Torah seems to be clearly talking about profane, violation,

This is how Artscroll translatesย  ืœื ื™ื—ืœ ื“ื‘ืจื• – do not profane your words.

ย ย ย ย ย 2) ืื•ื ืงืœื•ืก ย ย and Mosef Rashi – to violate, to nullify.ย 

Onkalis: ย  ย ืœึธื ื™ึฐื‘ึทื˜ึผึทืœ ืคึผึดืชึฐื’ึผึธืžึตื™ื”ึผ.

Mosef Rashi from Tanis 7B –ย  ย  ืจื•ื— ืฆืคื•ืŸ ืชื—ื•ืœืœ ื’ืฉื ื•ืคื ื™ื ื ื–ืขืžื™ื ืœืฉื•ืŸ ืฉืงืจ – ืชื—ื•ืœืœ ืชื‘ื˜ืœ ื›ืžื• ืœื ื™ื—ืœ ื“ื‘ืจื•

ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย ย (ื‘ืžื“ื‘ืจ ืœืณ:ื’ืณ)

This is how Lubavitch Chumash translatesย  ืœื ื™ื—ืœ ื“ื‘ืจื• – do not violate your words.ย  Sefariaย translates it similarly – โ€œyou should not break your pledgeโ€.

ย ย ย ย 3) Comes along the Kli Yakar and says that ื™ื—ืœ is expressed as ืžื—ื™ืœื”.ย ย ย 

First he explains question B as follows that the translation of ืœึดื‘ึฐื ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœ is that the heads of the tribes are to speak to the Jewish people and he clearly says that the wordย  ื™ื—ืœ is ืžื—ื™ืœื”. The correctย  translation of ืœึดื‘ึฐื ึตึฅื™ ื™ึดืฉื‚ึฐืจึธืึตึ–ืœย  leads to his translation of Lo Yachal Diburo.

The Kli Yakar on verse 2:

ย ื•ื™ื“ื‘ืจ ืžืฉื” ืืœ ืจืืฉื™ ื”ืžื˜ื•ืช. ืžื” ื“ื‘ืจ ืืœ ืจืืฉื™ ื”ืžื˜ื•ืช ืœื‘ื ื™ ื™ืฉืจืืœ ืœืืžืจ, ื“ื‘ืจ ืืœ ืจืืฉื™ ื”ืžื˜ื•ืชย 

ืฉื™ืืžืจื• ืื™ื–ื•ย  ื“ื‘ืจ ืœื‘ื ื™ ื™ืฉืจืืœ ื•ืœื ืคื™ืจืฉ ืขื“ื™ื™ืŸ ืžื” ื™ืืžืจื• ืจืืฉื™ ื”ืžื˜ื•ืช ืืœ ื‘ื ื™ ื™ืฉืจืืœ, ืขื“ ืฉื”ื’ื™ื“ ืœื”ืย 

ืคืจืฉืช ื ื“ืจื™ื ืฉื—ื™ื™ื‘ ืจืืฉ ื”ืžื˜ื” ืœืืžืจ ืืœ ื”ื ื•ื“ืจ ืžื•ืชืจ ืœืš, ื•ื–ื• ื”ื™ื ื”ืืžื™ืจื” ืฉืฆื•ื” ืœืจืืฉื™ ื”ืžื˜ื•ืช

ืฉื™ืืžืจื• ืœื‘ื ื™ ื™ืฉืจืืœ ื•ืขืœื™ื” ืืžืจ ืœื ื™ื—ืœ ื“ื‘ืจื• ื”ื•ื ืขืฆืžื• ืœื ื™ื—ืœ ืื‘ืœ ืื—ืจื™ื ืžื—ืœื™ืŸ ืืช ื“ื‘ืจื• ื•ืขืœ ื–ื”

ืืžืจ ื›ื›ืœ ื”ื™ื•ืฆื ืžืคื™ื• ืฉืœ ื”ื—ื›ื ื”ืžืชื™ืจ ืœื•, ื›ืŸ ื™ืขืฉื”, ืื ืœืงื™ื™ื, ืื• ืœื”ืชื™ืจ.

Kli Yakur on verse 3 again repeats this:ย  ย ย ย 

ย ืœื ื™ื—ืœ ื“ื‘ืจื•. ืื‘ืœ ืื—ืจื™ื ืžื—ืœื™ืŸ ื“ื‘ืจื• ื˜ืขื ืœื”ื™ืชืจ ื ื“ืจื™ื ื‘ื™ื—ื™ื“ ืžื•ืžื—ื” ืื• ื‘ื’’ ื”ื“ื™ื•ื˜ื•ืช ืฉื ืงืจืื• ื‘ื™ืช ื“ื™ืŸ,ย ย 

The Kli Yakur seems to be based on the Gemoro in Chagigah that clearly says this.

ืืžืจ ืจื‘ ื™ื”ื•ื“ื” ืืžืจ ืฉืžื•ืืœ ืื™ ื”ื•ืื™ ื”ืชื ืืžืจื™ ืœื”ื• ื“ื™ื“ื™ ืขื“ื™ืคื ืžื“ื™ื“ื›ื• ืฉื ืืžืจ (ื‘ืžื“ื‘ืจ ืœ, ื’) ืœื ื™ื—ืœย 

ื“ื‘ืจื• ื”ื•ื ืื™ื ื• ืžื•ื—ืœ ืื‘ืœ ืื—ืจื™ื ืžื•ื—ืœื™ืŸ ืœื•ย 

Thank you Rabbi Revach for this Gemoro although Rabbi Revach seems to disagree with my Pshat in the Kli Yakar.ย 

Bonus:

The Kli Yakar also explains the language ofย  ื ึถึœื“ึถืจ ืœึทึฝื™ื”ื•ึธึ—ื” – ย ย as follows:

The Torah is talking about a vow that is for God.ย  Only a person who is of calm mind and body and he takes a vow, is someone who is uplifting himself, not someone who vows in anger.

ืื™ืฉ ื›ื™ ื™ื“ื•ืจ ื ื“ืจ ืœื”’. ืฉื ื™ ืžื™ื ื™ ื ื“ืจื™ื ื”ื ื›ื™ ื”ื ื•ื“ืจ ื‘ื›ืขืกื• ืœืืกื•ืจ ืขืœ ืขืฆืžื• ืื™ื–ื• ื“ื‘ืจ ื ื“ืจ ื–ื” ืื™ื ื• ืœื”’,ย 

ื•ื“ื•ื•ืงื ืื™ืฉ ื›ื™ ื™ื“ื•ืจ ื›ืฉื”ื•ื ืื™ืฉ ืžื™ื•ืฉื‘ ื‘ื“ืขืชื• ืงืจื™ื ืŸ ื‘ื™ื” ื”ืื“ื ื‘ืฉื‘ื•ืขื” (ืฉื‘ื•ืขื•ืช ื›ื•.) ื•ื”ื•ื ื”ื ื•ื“ืจ ืœื”’

4) The Rashbam, Reb Shmuel Ben Meir, Rashiโ€™s Grandson who translates ย  ืœื ื™ื—ืœ ื“ื‘ืจื• as oneย should not delay his pledge of a Korban.ย 

ย The Rashbaum has a completely differently understanding of the Pesukim as follows:

ย ื•ื™ื“ื‘ืจ ืžืฉื” ืืœ ืจืืฉื™ ื”ืžื˜ื•ืช – ื ืฉืืœืชื™ ื‘ื™ื•ื ื™ื•ื‘ [=ืฉื ืขื™ืจ] ื‘ื›ืจืš ืœื•ืฉืจื•ืŸ [=ืฉื ืžื—ื•ื– ื‘ืฆืจืคืช]. ืœืคื™ ื”ืคืฉื˜ ื”ื™ื›ืŸ ืžืฆื™ื ื• ืฉื•ื ืคืจืฉื” ืฉืžืชื—ืœืช ื›ืŸ? ืฉืœื ื ืืžืจ ืœืžืขืœื” ื•ื™ื“ื‘ืจ ื”’ ืืœ ืžืฉื” ืœืืžืจ ืื™ืฉ ื›ื™ ื™ื“ื•ืจ ื•ื’ื•’. ื•ื”ื™ืืš ืžืชื—ืœืช ื”ืคืจืฉื” ื‘ื“ื™ื‘ื•ืจื• ืฉืœ ืžืฉื” ืฉืื™ืŸ ืžืคื•ืจืฉ ืœื• ืžืคื™ ื”ื’ื‘ื•ืจื”? ื•ื–ื” ืชืฉื•ื‘ืชื™: ืœืžืขืœื” ื›ืชื™ื‘: ืืœื” ืชืขืฉื• ืœื”’ ื‘ืžื•ืขื“ื™ื›ื ืœื‘ื“ ืžื ื“ืจื™ื›ื ื•ื ื“ื‘ื•ืชื™ื›ื – ืฉืืชื ืฆืจื™ื›ื™ืŸ ืœื”ื‘ื™ื ื‘ืื—ื“ ืžืฉืœืฉ ืจื’ืœื™ื ืžืฉื•ื ื‘ืœ ืชืื—ืจ ื›ืžืคื•ืจืฉ ื‘ืžืกื›ืช ืจ”ื”, ื”ืœืš ืžืฉื” ื•ื“ื‘ืจ ืืœ ืจืืฉื™ ื”ืžื˜ื•ืช ืฉื”ื ืฉื•ืคื˜ื™ื ืœื”ื•ืจื•ืช ืœื™ืฉืจืืœ ื”ืœื›ื•ืช ื ื“ืจื™ื ื•ืืžืจ ืœื”ื ื”ืงื‘”ื” ืฆื•ื” ืœื™ ืฉื™ืงืจื‘ื• ื ื“ืจื™ื”ื ื•ื ื“ื‘ื•ืชื ื‘ืจื’ืœ ืคืŸ ื™ืื—ืจื• ื ื“ืจื™ื”ื. ืœืคื™ื›ืš –ย ย 

 

ืื™ืฉ ื›ื™ ื™ื“ื•ืจ ื ื“ืจ ืœื”’ – ืงืจื‘ืŸ. ืื• ื”ืฉื‘ืข ืฉื‘ื•ืขื” – ืœืขื ื•ืช ื ืคืฉื•.

ืœืืกื•ืจ ืืกืจ – ืœื ื™ื—ืœ ื“ื‘ืจื• – ืžื•ืกื‘ ืขืœ ื”ื ื“ืจ. ื›ืœื•ืžืจ, ืœื ื™ืื—ืจ ืืช ื ื“ืจื• ืขื“

ืœืื—ืจ ื”ืจื’ืœื™ื ื›ืžื• ืฉืฆื™ื•ื ื”ืงื‘”ื” ืฉื›ืš ืคื™ืจืฉ: ืœื ื™ื—ืœ ื›ืžื•: ื•ื™ื—ืœ ืขื“ ื‘ื•ืฉ.ย 

ื•ื™ื—ืœ ืขื•ื“ ืฉื‘ืขืช ื™ืžื™ื. ื™ื—ืœ ื™ืฉืจืืœ ืืœ ื”’ – ื™ืžืชื™ืŸ ื•ื™ื—ื›ื” ืœื•. ื•ื”ืžืคืจืฉ ืœืฉื•ืŸย 

ื—ืœื•ืœ ืœืคื™ ื”ืคืฉื˜ ื˜ืขื•ืช ื”ื•ื ื‘ื™ื“ื•.

(1) IMPOSING AN OBLIGATION ON HIMSELF … HE SHALL NOT BREAK HIS PLEDGE. This refers to the vow offering. In other words, he must not delay his vow offering until after the festivals, as the Holy One, blessed be He, commanded. For this is the explanation of “he shall not break [lo yahel],” as in (Jud. 3:25) “He waited [actually, “They waited”] a long time”; (Gen. 8:10) “He waited another seven days”; (Ps. 130:7) “O Israel, wait for the LORD” — wait and anticipate Him. And one who explains [this] as an expression of desecration [hilul] according to the straightforward sense is in error.

The end of the Rashbam is incredible.ย  The Rashbam saysย  โ€œthose who translate this as an expression of desecration ( ื—ืœื•ืœ ) according to the straightforward sense is in error.โ€ย  He is saying that Rashi, his grandfather, is wrong.ย  This lets the reader into an intimacy with the Rashbam and his grandfather.ย  Yes, my grandfather is wrong.ย ย ย 

Additionally, normally the Rashbam uses the Pasur Pshat – straightforward explanation and here he is saying do not use it.

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