민수기 5:6의 인용 해설

בעל הבית מעל – for in regards to religious sacrilege, there Is a deputy to an illegal act (i.e., in this case, the responsibility for an illegal act can be shifted to the employer – as opposed to the normal scenario where it cannot – see Talmud Kiddushin 42b). But in entire Torah, there is no deputy for an illegal act except for the case of religious sacrilege/misappropriation because it is written concerning it (Numbers 5:6): “and that person realizes his guilt,” the person who acted inadvertently firs , which is the person who sent the individual representing him.

A man or a woman who sets themselves apart by making a vow of a Nazirite to abstain for the Lord. Even though the Torah has already equated women to men regarding all punishments in the Torah, it nevertheless specifies woman here because the passage of the Nazirite is juxtaposed to the passage of the Sotah [suspected adulteress] to tell you that anyone who sees a Sotah in her disgrace should abstain from wine (Sotah 2). This applies more to women than to men, because it is presumably women who will abstain from wine. And if you ask, it should have said “they will set apart” [in plural form] since it speaks about both of them, as it says A man or a woman, they who commit, etc. (Numbers 5:6). Rather, [the singular form is used] because wine is more harmful to women who are of weaker constitution than to men who are of stronger constitution. If a woman abstains from wine, she does not set herself apart so much, since she can easily fall into the stumbling block of immorality, as our Sages said (Ketubot 65a), “Even if it’s a donkey she desires etc.” But for a man, he certainly sets himself apart if he abstains from wine because he is stronger than it [i.e., can better withstand its effects], therefore it says who sets apart.

um sich als unschuldig hinzustellen. Dadurch würde er das Gericht und die Zeugen ins Gerede bringen. — Dagegen heisst es im Sifré sutta zu Num. 5, 6 (Jalkut I, 701): ואשם ואשמה לרבות כל חייבי מיתות שיתודו, יכול אף הנהרגין על פי זוממין אמרת לא אמרתי אלא ואשמה הנפש ההיא. Die Worte der Schrift: „Diese Seele bekenne sich schuldig“ (wo es doch kurz ואשם heissen könnte) lehren, dass alle zum Tode Verurteilten ihr Sündenbekenntnis ablegen. Nun könnte man meinen, dass dies auch denen, die durch falsche Zeugen zum Tode verurteilt sind, geboten sei; darum merke, dass ich nur gesagt habe: „diese Seele bekenne sich schuldig“ (d. h. die tatsächlich die Schuld begangen hat.)