Numbers 5:8 - Priest receives unclaimed restitution.

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Hebrew Text

וְאִם־אֵין לָאִישׁ גֹּאֵל לְהָשִׁיב הָאָשָׁם אֵלָיו הָאָשָׁם הַמּוּשָׁב לַיהוָה לַכֹּהֵן מִלְּבַד אֵיל הַכִּפֻּרִים אֲשֶׁר יְכַפֶּר־בּוֹ עָלָיו׃

English Translation

But if the man have no kinsman to whom restitution may be made for the trespass, let the trespass which is recompensed to the Lord, be the priest’s; beside the ram of the atonement, whereby atonement shall be made for him.

Transliteration

Ve-im ein la-ish goel lehashiv ha-asham elav ha-asham hamushav la-Adonai la-kohen milvad eil ha-kipurim asher yechaper-bo alav.

Hebrew Leining Text

וְאִם־אֵ֨ין לָאִ֜ישׁ גֹּאֵ֗ל לְהָשִׁ֤יב הָאָשָׁם֙ אֵלָ֔יו הָאָשָׁ֛ם הַמּוּשָׁ֥ב לַיהֹוָ֖ה לַכֹּהֵ֑ן מִלְּבַ֗ד אֵ֚יל הַכִּפֻּרִ֔ים אֲשֶׁ֥ר יְכַפֶּר־בּ֖וֹ עָלָֽיו׃

Parasha Commentary

Context of the Verse

This verse (Vayikra 5:13) appears in the context of the laws of asham (guilt offerings), specifically addressing a case where an individual commits a trespass against sacred property but lacks a living relative (go'el) to whom restitution can be made. The Torah outlines the procedure for atonement in such a situation.

Explanation of Key Terms

גֹּאֵל (go'el): Rashi explains that this refers to a close relative who would typically receive restitution for the trespass. If no such relative exists, the restitution is given to the kohanim (priests) instead.
הָאָשָׁם (ha'asham): The guilt offering, which serves as both atonement and restitution. Rambam (Hilchot Me'ilah 8:8) clarifies that this applies when someone unintentionally misuses sanctified property.
אֵיל הַכִּפֻּרִים (eil hakipurim): The ram brought as part of the atonement process, distinct from the monetary restitution.

Halachic Implications

The Talmud (Keritot 11a) discusses this verse in the context of who qualifies as a go'el and when the restitution defaults to the kohanim. The Mishneh LaMelech (commentary on Rambam) notes that this law emphasizes that atonement is not complete until both the offering and restitution are made, even if no relative is available to receive it.

Spiritual Message

The Kli Yakar highlights that this verse teaches the importance of rectifying wrongs, even when no human claimant exists. The restitution given to the kohanim symbolizes that all sins ultimately require reconciliation with Hashem. The separation between the ram of atonement and the monetary asham underscores that repentance involves both spiritual and material repair.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Kritot 26b

The verse is discussed in the context of the laws of guilt offerings (asham) and the role of the priest when there is no kinsman to receive restitution.

📖 Temurah 5b

The verse is referenced in a discussion about the sanctity of offerings and the conditions under which they are transferred to the priest.

Frequently Asked Questions

Q: What does Numbers 5:8 mean when it says 'if the man has no kinsman'?
A: This verse discusses a case where someone commits a trespass (asham) but has no living relative (go'el) to whom restitution can be made. According to Rashi, if there is no close family member to receive compensation, the payment goes to the kohen (priest) instead, along with the atonement ram.

Q: Why is the trespass offering (asham) given to the kohen in this case?
A: The Torah teaches that when no relative is available to receive restitution, the asham offering belongs to the kohen because he facilitates atonement. The Rambam (Hilchot Gezeila 8:11) explains this as part of the Torah's system of ensuring justice and spiritual repair even when normal restitution isn't possible.

Q: What is the significance of the ram mentioned in Numbers 5:8?
A: The ram (eil hakipurim) is a separate requirement for atonement. Rashi explains that even when the monetary part of the asham goes to the kohen, the sinner must still bring this ram to achieve complete atonement before Hashem. The monetary payment and the sacrifice work together in the repentance process.

Q: How does this law about trespass offerings apply today without the Temple?
A: While we cannot bring sacrifices today, the Talmud (Yoma 86a) teaches that sincere repentance, prayer, and charity serve similar atoning purposes. The principle remains that one must make amends both to people they wronged (when possible) and to Hashem through spiritual means.

Q: What lesson can we learn from the requirement to pay restitution in Numbers 5:8?
A: The verse teaches the importance of taking responsibility for our wrongs. The Sforno explains that true repentance requires both fixing the damage (through restitution) and spiritual atonement (through the offering). This shows Judaism's emphasis on practical justice alongside spiritual growth.