Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Leviticus 22:23/רמב"ן על ויקרא כ״ב:כ״ג

אנְדָבָה תַּעֲשֶׂה אוֹתוֹ לְבֶדֶק הַבַּיִת, וּלְנֵדֶר לֹא יֵרָצֶה לַמִּזְבֵּחַ. אֵי זֶהוּ הֶקְדֵּשׁ שֶׁבָּא לְרַצּוֹת, הֱוֵי אוֹמֵר זֶה הֶקְדֵּשׁ מִזְבֵּחַ, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא כ"ב:כ"ג). וּלְפִי זֶה צָרִיךְ שֶׁנִּדְרֹשׁ "נְדָבָה תַּעֲשֶׂה אֹתוֹ וּלְנֵדֶר לֹא יֵרָצֶה" - יֹאמַר שֶׁנַּעֲשֶׂה אוֹתוֹ נְדָבָה אוֹ נֶדֶר לְבֶדֶק הַבַּיִת אֲבָל לֹא לְרָצוֹן עַל הַמִּזְבֵּחַ, כִּי אֵין בֵּין נֶדֶר וּנְדָבָה בָּעִנְיָן הַזֶּה כְּלוּם, שְׁנֵיהֶם מֻתָּרִין לְבֶדֶק הַבַּיִת וַאֲסוּרִין לַמִּזְבֵּחַ. וּכְבָר הִזְכִּיר זֶה הַכָּתוּב בָּעוֹלָה "לְכָל נִדְרֵיהֶם וּלְכָל נִדְבוֹתָם" (ויקרא כ"ב:י"ח), וּבַשְּׁלָמִים "לְפַלֵּא נֶדֶר אוֹ לִנְדָבָה" (ויקרא כ"ב:כ"א), וְכָךְ מִדְרַשׁ רַבּוֹתֵינוּ בְּת"כ (פרק ז ו). וְיִתָּכֵן שֶׁנְּתַקֵּן בְּיִשּׁוּב לְשׁוֹן הַמִּקְרָא כִּי בַּעֲבוּר שֶׁרֹב הַנְּדָבוֹת לְבֶדֶק הַבַּיִת, כְּמוֹ שֶׁאָמַר בַּמִּשְׁכָּן "כֹּל נְדִיב לֵב הֵבִיאוּ אֵת תְּרוּמַת ה'" (שמות לה ה), וְכֵן בַּמִּקְדָּשׁ "אֲנִי בְּיֹשֶׁר לְבָבִי הִתְנַדַּבְתִּי" (דברי הימים א כט יז), וְכֵן בְּבַיִת שֵׁנִי "עִם הַנְּדָבָה לְבֵית הָאֱלֹהִים" (עזרא א ד), וְכֵן כָּתוּב בְּבֶדֶק הַבַּיִת "כָּל כֶּסֶף אֲשֶׁר יַעֲלֶה עַל לֶב אִישׁ לְהָבִיא בֵּית ה'" (מלכים ב יב ה) וְהוּא הַנְּדָבָה. וְהַטַּעַם כִּי אֵין בְּעִנְיַן בֶּדֶק הַבַּיִת חִיּוּב, רַק נִדְבַת הַנֶּפֶשׁ. וּמִנְהַג הַנּוֹתְנִים לְבֶדֶק הַבַּיִת כִּי בִּנְדָבָה יָבִיאוּ "הֲרֵי זוֹ לַבִּנְיָן", לְפִיכָךְ כָּל מָקוֹם שֶׁיַּזְכִּיר נְדָבָה סְתָם הוּא לְבֶדֶק הַבַּיִת, עַד שֶׁיְּפָרֵשׁ בּוֹ לְעוֹלָה אוֹ לְזֶבַח שְׁלָמִים, כְּמוֹ שֶׁהִזְכִּיר לְמַעְלָה (בפסוקים יח כא). וְהַנֶּדֶר יֵאָמֵר סְתָם לְקָדְשֵׁי הַמִּזְבֵּחַ, "לְךָ אֶזְבַּח זֶבַח תּוֹדָה" (תהלים קטז יז), "נְדָרַי לַה' אֲשַׁלֵּם נֶגְדָה נָּא לְכָל עַמּוֹ בְּחַצְרוֹת בֵּית ה'" (שם שם יח יט), "אָבוֹא בֵיתְךָ בְעוֹלוֹת אֲשַׁלֵּם לְךָ נְדָרָי" (שם סו יג), "עָלַי אֱלֹהִים נְדָרֶיךָ אֲשַׁלֵּם תּוֹדֹת לָךְ" (שם נו יג), וְהַנּוֹתְנִים לַמִּזְבֵּחַ בִּנְדָרִים יָבִיאוּ, אִם יַצְלִיחֵנִי אֱלֹהִים אָבֹא לְפָנָיו בְּעוֹלָה. וּלְפִיכָךְ יֹאמַר הַכָּתוּב בְּכָאן וְשׁוֹר אוֹ שֶׂה שָׂרוּעַ וְקָלוּט נְדָבָה תַּעֲשֶׂה אֹתוֹ לְכָל אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, וּלְנֵדֶר לַה' לֹא יֵרָצֶה, כְּמוֹ שֶׁאָמַר (ויקרא כ"ב:כ') "לֹא תַקְרִיבוּ כִּי לֹא לְרָצוֹן יִהְיֶה לָכֶם", כִּי לֹא אָמַר הַכָּתוּב "נְדָבָה תַּקְרִיב אוֹתוֹ" כַּלָּשׁוֹן הַבָּא בְּכָל הַפָּרָשָׁה, אֲבָל אָמַר "תַּעֲשֶׂה אוֹתוֹ", כְּלוֹמַר תַּעֲשֶׂה אַתָּה מִמֶּנּוּ כֹּל אֲשֶׁר תִּמְצָא יָדְךָ לַעֲשׂוֹת בְּכֹחֲךָ, אֲבָל לְנֶדֶר לְרָצוֹן לֹא יִהְיֶה. וְהֻצְרְכוּ חֲכָמִים לֵאמֹר כָּךְ כִּי לֹא יִתָּכֵן בְּשׁוּם פָּנִים שֶׁיִּהְיוּ הַמּוּמִים כֻּלָּם, הַגָּרָב וְהַיַּלֶּפֶת וַאֲפִילּוּ הַמָּעוּךְ וְהַכָּתוּת, אֲסוּרִין בְּכָל קָרְבָּן, בֵּין בְּנֶדֶר וּבֵין בִּנְדָבָה, וְיִהְיֶה הַשָּׂרוּעַ וְהַקָּלוּט אֲסוּרִין בְּמִקְצָתָן וּמֻתָּרִין בְּמִקְצָתָן, וְלֹא יִמָּצֵא כָּכָה בַּתּוֹרָה בְּמוּמֵי הַמַּקְרִיבִים וּבַטֻּמְאָה לְחַלֵּק בַּקָּרְבָּנוֹת. וּלְכָךְ אָמְרוּ כִּי "תַּעֲשֶׂה אוֹתוֹ" אֵינֶנּוּ כְּמוֹ "תַּקְרִיב אוֹתוֹ". וְיִתָּכֵן שֶׁאָמַר כִּי שׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט מֻתָּר לַעֲשׂוֹתוֹ נְדָבָה, לֵאמֹר "הֲרֵי זֶה", אֲבָל אִם נָדַר "הֲרֵי עָלַי שׁוֹר אוֹ שֶׂה" - אִם יְבִיאֶנּוּ מָשְׁחָת לֹא יֵרָצֶה לוֹ וְאֵינֶנּוּ פָּטוּר מִנִּדְרוֹ. וְנֹאמַר עַל דֶּרֶךְ רַבּוֹתֵינוּ שֶׁשְּׁנֵיהֶם לְבֶדֶק הַבַּיִת, כִּי אֵין "תַּעֲשֶׂה אוֹתוֹ" כְּמוֹ "תַּקְרִיב אוֹתוֹ", וְזֶה אֱמֶת הוּא בְּלִי סָפֵק. וְהִזְכִּיר הַכָּתוּב הֶתֵּר הַנְּדָבָה לְבֶדֶק הַבַּיִת בְּשָׂרוּעַ וְקָלוּט, שֶׁהֵן מוּמִין בַּיְּצִירָה מִן הַבֶּטֶן, וְכָל שֶׁכֵּן מוּמֵי הַמִּקְרֶה הַקְּטַנִּים, עַוֶּרֶת אֲשֶׁר בּוֹ עִוָּרוֹן בְּשֶׁכָּהֲתָה עֵינוֹ, וְהַשָּׁבוּר, וְאֵין צָרִיךְ לוֹמַר בַּעַל הַגָּרָב וְהַיַּלֶּפֶת. וְיִתָּכֵן כִּי הַכָּתוּב דָּבֵק, עַוֶּרֶת אוֹ שָׁבוּר אוֹ חָרוּץ אוֹ יַבֶּלֶת אוֹ גָרָב אוֹ יַלֶּפֶת וְכָל שׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט - נְדָבָה תַּעֲשֶׂה לְכָל אֶחָד מֵאֵלֶּה, וּלְנֵדֶר לֹא יֵרָצֶה אֶחָד מֵהֶן, שֶׁאֲפִלּוּ עָלוּ יֵרְדוּ. וּבְת"כ (פרק ז ה), מִנַּיִן לְרַבּוֹת כָּל הַפְּסוּלִין שֶׁבְּשׁוֹר וָשֶׂה, תַּלְמוּד לוֹמַר "וְשׁוֹר וָשֶׂה שָׂרוּעַ וְקָלוּט" לְרַבּוֹת כָּל הַפְּסוּלִין שֶׁבְּשׁוֹר וָשֶׂה. וְכָלְלוּ רַבּוֹתֵינוּ (תמורה ז) עוֹד בִּכְלַל "נְדָבָה תַּעֲשֶׂה אוֹתוֹ" שֶׁהוּא יֵעָשֶׂה לִנְדָבָה לְכָל אֲשֶׁר יִרְצֶה, אֲבָל לֹא הַתְּמִימִים, שֶׁהַמַּקְדִּישׁ אוֹתָן לְבֶדֶק הַבַּיִת עוֹבֵר בַּעֲשֵׂה:

1ANY OF THE HERD OR FLOCK THAT HATH A LIMB TOO LARGE OR TOO SMALL, THAT MAYEST THOU MAKE FOR ‘NEDAVAH’ (A FREEWILL-OFFERING) — “for keeping the Temple in repair.”¹³¹ here not as a freewill-offering for the altar [as we have understood the word till now], but as a freewill gift for the Temple repair. Ramban will further on afford a satisfactory explanation for this interpretation. ‘UL’NEDER’ (BUT FOR A VOW-OFFERING) IT SHALL NOT BE ACCEPTED — “for the altar. What hallowed thing is it that effects propitiation? I must say that it is something dedicated to the altar.” This is Rashi’s language. But according to this explanation, we must interpret the verse, that mayest thou make for ‘nedavah’ (a freewill-offering), ‘ul’neder’ (but for a vow-offering) it shall not be accepted as stating: that [a blemished animal] may be given as a freewill gift or as a vow [to be sold so that its money is used] for the Temple repair, but not for acceptance [to be offered up itself] on the altar; for there is no difference between a neder (vow-offering) and nedevah (freewill-offering) in this respect at all, both being permissible for the Temple repair¹³² and prohibited for the altar [on account of the blemish in them], and Scripture has already mentioned this in the case of the burnt-offering, whether it be any of their vow-offerings, or any of their freewill-offerings,¹³³ and in the case of the peace-offering, in fulfillment of a vow-offering clearly uttered, or for a freewill-offering.¹²¹ And such is the interpretation of our Rabbis in the Torath Kohanim.¹³⁴ 7:6.It is possible that we can improve the explanation as to the language of Scripture [i.e., why it uses here the term nedavah for a freewill gift for Temple repair]. For since most freewill gifts are given for Temple repair, as it is said with reference to the Tabernacle, all that were ‘n’div leiv’ (willing-hearted) …¹³⁵ brought the Eternal’s offering,¹³⁶, Verse 24. and similarly with reference to the Sanctuary it is said, As for me, in the uprightness of my heart ‘hithnadavti’ (I have willingly offered) all these things,¹³⁷ and so also in connection with the Second Temple it is said, beside ‘ha’nedavah’ (the freewill-offering) for the House of G-d,¹³⁸ and it is likewise written about the Temple repair, all the money that cometh into any man’s heart to bring into the House of the Eternal,¹³⁹ therefore it is [called] the freewill gift [without qualification, and Scripture here uses the term nedavah as referring not to a type of offering, but to the freewill gift for Temple repair]. And the reason for [this expression] is that there is nothing in connection with gifts for Temple repair which is obligatory, for [they are all brought only as a consequence of] willingness of the soul, and the custom of those who give a donation for Temple repair is that they bring it with [the language used in offering a] freewill-offering, “‘This is’ for the building.” Therefore wherever Scripture mentions nedavah without any qualification, it is for Temple repair, unless [the donor] expressly says that it is for a burnt-offering,¹³³ or an offering of peace-offerings,¹²¹ as mentioned above. But the term neder (vow) without any qualification is said with reference to the holy things of the altar: I will offer to Thee the offering of thanksgiving … I will pay ‘nedarai’ (my vows) unto the Eternal, yea in the presence of all His people, in the courts of the Eternal’s House;¹⁴⁰ I will come into Thy House with burnt-offerings, I will perform unto Thee ‘nedarai’ (my vows);¹⁴¹, 66:13. ‘Nedarecha’ (Thy vows) are upon me, O G-d; I will render thanks-offerings unto Thee.¹⁴², 56:13. And those who give for the altar bring [their animals] with [the language used in offering a vow-offering], saying, “If G-d will prosper me, I will come before Him with a burnt-offering.” It is for this reason that Scripture says here, Any of the herd or flock that hath a limb too large or too small, that mayest thou make ‘nedavah’ (a freewill gift) [for Temple repair], for whatever his heart offers freewillingly, but for a ‘neder’ (a vow) for G-d [i.e., for His altar] it shall not be accepted, just as He said, that ye shall not bring, for it shall not be acceptable for you.¹⁴³ For Scripture did not say here, “nedavah ‘takriv’ otho (thou mayest ‘offer’ it as a freewill-offering),” which would have been similar to the expression [of thakrivu — “they shall offer” on the altar] used in this whole section,¹⁴⁴, are used. Now these words signify the bringing of an offering. But not so ta’aseh (thou shalt “make”), as Ramban continues to explain. Hence since it states here: “a freewill-offering ta’aseh otho,” the reference is not to making it an offering, but that we may make a gift of a blemished animal to the Temple treasury for necessary repairs. Rashi’s interpretation [“that mayest thou make for a freewill-offering — for keeping the Temple in repair”], is thus well-founded in the language of the verse. but instead it says ‘ta’aseh otho’ (thou mayest ‘make’ it) — meaning to say, you may make of it whatever thy hand attaineth to do by thy strength¹⁴⁵ — but for a vow-offering it shall not be accepted. Now [the reason] the Sages were forced to say this [interpretation, i.e., that nedavah ta’aseh otho here means that you may give the blemished animal as a gift to the Temple treasury, but may not bring it as an offering] is because it is in no way whatsoever possible to say that [an animal suffering from] any blemishes [mentioned in the preceding verses], namely, scabbed and scurvy,¹⁴⁶ or even one whose testicles are bruised or crushed,¹⁴⁷ be forbidden for any kind of offering, whether as a vow-offering or a freewill-offering, and then an animal which has any limb too long or too short [as mentioned in the verse before us] be forbidden for use only for some offerings, [i.e., vow-offerings] and permissible for others [i.e., freewill-offerings]! Such a distinction [between the kinds of offering] is not found in the Torah with reference to blemishes or impurity in those who perform the rites of the offerings [i.e., the priests]!It is possible that He said that any of the herd or flock that hath a limb too large or too small, one may make into a freewill-offering [for the Temple repairs] by saying, “This shall be [nedavah — a gift];” but if he had vowed [for the Temple repairs by saying] “I pledge myself [to donate] of the herd or flock,” then if he brings a blemished animal it will not be acceptable for him, and he is not freed of his vow. We may thus say in accordance with the way [of interpretation] of our Rabbis that both [nedavah and neder mentioned in the verse before us] refer to gifts for the Temple repairs, since the expression ‘ta’aseh otho’ (thou mayest ‘make’ it) is unlike takriv otho [“thou mayest ‘offer’ it” on the altar]. This is without doubt the truth.Now Scripture mentioned the permissibility of making a gift for the Temple repairs in the case of an animal that has a limb too long or too short, which are congenital blemishes in the formation of the animal, and it follows all the more so that an animal having small blemishes by [later] occurrence, such as avereth¹⁴⁶ which is blindness [caused] by the dimming of the eye, or a broken animal,¹⁴⁶ and needless to say [an animal that is] scabbed or [suffering from] scurvy,¹⁴⁶ [may be given as gifts for the Temple repairs]. It is possible that the verse [before us] is connected [with the preceding verse, thus]: “Blind, or broken, or maimed, or having a wart, or scabbed, or scurvy … and all herd or flock that hath any thing too long or too short, thou mayest make a freewill gift of any of these, but for a vow-offering [for the altar] none of these will be acceptable”¹⁴⁷ for him, meaning that even if they had been taken up to the altar, they must be brought down.¹⁴⁸ And in the Torath Kohanim [it is written]:¹⁴⁹ 7:5. “Whence do we know to include all disqualifications in the herd or flock?¹⁵⁰). From the verse, any of the herd or flock¹⁵¹] mentioned here at all, when it would have sufficed to state “and one that has a limb too large etc.”? The Torath Kohanim answers that it forms a sort of “similar expression” with Verse 28 further on, stating: And whether it be one of the herd or flock, ye shall not slaughter it and its young both in one day, this being a case of “lacking time,” and the verse before us thus establishes the principle that anything disqualified for offering in the herd or flock, must not be brought as an offering. that hath a limb too large or too small, which includes all disqualifications of the herd or flock.” Our Rabbis have further included [a principle] within the expression that mayest thou make for a freewill gift, meaning that he may make [a blemished animal] as a gift for whatever [purpose in the Temple that] he pleases, but not unblemished animals, so that one who dedicates unblemished animals [which are fit for the altar] for Temple repairs, transgresses a positive commandment.¹⁵² [for Temple repairs], it teaches that only a blemished animal we may so dedicate, but not an unblemished animal, and a negative commandment derived from a positive commandment carries the force of the positive commandment” (Temurah 7b).