וְאֶתְמ֗וּל עַמִּי֙ לְאוֹיֵ֣ב יְקוֹמֵ֔ם מִמּ֣וּל שַׂלְמָ֔ה אֶ֖דֶר תַּפְשִׁט֑וּן מֵעֹבְרִ֣ים בֶּ֔טַח שׁוּבֵ֖י מִלְחָמָֽה׃
Mais depuis longtemps mon peuple s’érige en ennemi; ceux qui passent en sécurité, comme s’ils revenaient du combat, vous les dépouillez du manteau qui couvre leur vêtement.
Rav Hirsch
V. 32. ולא תקחו כפר לנוס וגו׳. Schwerlich kann נוס etwas anderes als Infinitiv sein. Wollte man selbst mit Raschi eine Substantivform נוס wie שובי מלחמה (Micha 2, 8), מולים היו (Josua 5, 5) annehmen, so würde es dochלנוס heißen müssen. Es heißt wohl: ihr dürft kein Lösegeld für das Fliehen in die Aufnahmestadt nehmen, selbst nicht, um nur vor dem Tode des Hohenpriesters wieder in die Heimat zurück zu kehren.
Rashi
לנוס (the passive participle) has the same meaning as לַנָּס (the active participle), just as, (Micha 2:8) "שובי מלחמה”, which means “those who have returned from battle”; and so, too, (Zephaniah 3:18) “those who are removed far (נוני) from the appointed season”; (Joshua 5:5): “for they were circumcised men (מולים)”. Now just as you say שוב in reference to one who has already returned, and מול in reference to one who is already circumcised, so you can say לנוס in reference to one who has already fled. It calls him נוס (the passive participle), as much as to say “one who was made to flee”; — But you say that לנוס means “to flee” (the infinitive) explaining it thus: “ye shall take no ransom for one who ought to flee”, in order to free him from exile (cf. Sifrei Bamidbar 160:12), then I do not know how it can be said: “ye shall take no ransom … so that he should return to dwell in the land”, for you see, he has not yet fled, so from where shall he return?