민수기 30:12의 미드라쉬

(Exodus 21:30) "When kofer is imposed upon him, he shall give the redemption of his soul": the value of the victim. These are the words of R. Yishmael. R. Akiva says: the value of the killer (i.e., the owner of the ox). And thus do we find that redemption is not given for those who are put to death. In all places, those who are liable to death at the hands of man are not redeemed, as it is written (Leviticus 27:24) "Any cherem that is devoted from a man (going out to be executed) shall not be redeemed, (for) he is going to be put to death" (and has no valuation). But here "he shall give the redemption of his soul." R. Yishmael says: Come and see the mercies of the One who spoke and brought the world into being, for flesh and blood. For a man acquires himself with money from the hands of Heaven, as it is written (Numbers 30:12) "When you take the sum of the children of Israel according to their number, then each man shall give the ransom of his soul to the L rd, etc.", and (II Kings 12:5) "each man, the money for the valuation of his soul," and (Mishlei 13:8) "A man's wealth may redeem his soul," and (Daniel 4:24) "But, O king, let my counsel be acceptable to you. Redeem your soul through charity," and (Job 33:23-24) "If there will be for him but a single defending angel from a thousand to declare a man's uprightness for him, then He will be gracious to him and He will say: Redeem him from descending to the grave I have found kofer for Him!" We find that certain consecrated objects can be redeemed and others cannot be redeemed; certain things that may not be eaten may be redeemed; things from which benefit may not be derived may not be redeemed. The nations of the world cannot be redeemed, as it is written (Psalms 49:8) "A man cannot redeem his brother; he cannot give his kofer to G d. Too costly is their soul's redemption and unattainable forever." Beloved is Israel for whose souls the Holy One Blessed be He has given the nations as kofer, as it is written (Isaiah 43:3) "I gave Egypt as kofer for you." Why? (Ibid. 4) "Because you were honored in My eyes, you were honored and I loved you, and I placed a man in your place and nations in place of your souls."

(Bamidbar 30:12) "and her husband heard": to exclude one who was deaf. "And her husband heard": This tells me only of one who himself heard (the vow). Whence do I derive (the same for) his being informed by others? From (13) "on the day of his hearing," "and he was silent to her": to (the end of) confirmation. You say this, but perhaps (the "silence" intended is the silence of) taunting. (This cannot be, for (Ibid. 15) "And if her husband be silent to her from day to day" already speaks of (the silence of) taunting. How, then, am I to understand "and he was silent to her"? As referring to (the silence of) confirmation. (Ibid. 12) "then all of her vows shall stand": If she vowed and he confirmed (her vow by his silence), and he later annulled it, I might think that it is annulled. And how would I understand "then all of her vows shall stand"? If he did not annul them. Or, even if he did annul them, and how would I understand "and he annul her vow"? If he had not confirmed it. Or, even if he did confirm it? It is, therefore, written (Ibid. 12) "shall stand."