Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Leviticus 4:2/רמב"ן על ויקרא ד׳:ב׳

אנֶפֶשׁ כִּי תֶחֱטָא בִשְׁגָגָה בַּעֲבוּר הֱיוֹת הַמַּחְשָׁבָה בַּנֶּפֶשׁ וְהִיא הַשּׁוֹגֶגֶת, הִזְכִּיר כָּאן "נֶפֶשׁ". וְטַעַם הַקָּרְבָּנוֹת עַל הַנֶּפֶשׁ הַשּׁוֹגֶגֶת, מִפְּנֵי שֶׁכָּל הָעֲוֹנוֹת יוֹלִידוּ גְּנַאי בַּנֶּפֶשׁ, וְהֵם מוּם בָּהּ, וְלֹא תִּזְכֶּה לְהַקְבִּיל פְּנֵי יוֹצְרָהּ רַק בִּהְיוֹתָהּ טְהוֹרָה מִכָּל חֵטְא. וְלוּלֵי זֶה הָיוּ טִפְּשֵׁי הָעַמִּים זוֹכִים לָבֹא לְפָנָיו. וְלָכֵן הַנֶּפֶשׁ הַשּׁוֹגֶגֶת תַּקְרִיב קָרְבָּן, שֶׁתִּזְכֶּה לְקָרְבָה אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, וּבַעֲבוּר זֶה גַּם כֵּן הִזְכִּיר "נֶפֶשׁ". וְרַבּוֹתֵינוּ דָּרְשׁוּ (ת"כ כאן) "נֶפֶשׁ" לְרַבּוֹת הַגֵּרִים וְהָעֲבָדִים. וְלֹא הִזְכִּיר בְּחַטַּאת כֹּהֵן הַמָּשִׁיחַ "וְכִפֶּר עָלָיו וְנִסְלַח לוֹ" כַּאֲשֶׁר הִזְכִּיר בִּשְׁאָר הַחוֹטְאִים, בַּקָּהָל וּבַנָּשִׂיא וּבַהֶדְיוֹט, אוּלַי לְרֹב מַעֲלָתוֹ לֹא יִתְכַּפֵּר וְנִסְלַח לוֹ לְגַמְרֵי עַד שֶׁיִּתְפַּלֵּל וְיִתְחַנֵּן לֵאלֹהָיו, כִּי מַלְאַךְ ה' צְבָאוֹת הוּא וְצָרִיךְ לִהְיוֹתוֹ נָקִי וּטֳהָר יָדַיִם. וְלֹא הִזְכִּיר כָּאן בְּפָרִים הַנִּשְׂרָפִים בְּהַקְטָרַת הָאֵמוּרִים "רֵיחַ נִיחוֹחַ" וְלֹא "אִשֶּׁה לַה'", וְהַטַּעַם בַּעֲבוּר הֱיוֹת מֵהֶם חֵלֶק בַּחוּץ אֵינֶנּוּ לְאִשֶּׁה לַה', וּבִשְׂעִיר הַנָּשִׂיא הִזְכִּיר כַּפָּרָה וְלֹא הִזְכִּיר "אִשֵּׁה רֵיחַ נִיחֹחַ לַה'" (במדבר כח ח), בַּעֲבוּר הֱיוֹת הַקָּרְבָּן שָׂעִיר. וּבְחַטַּאת הַיָּחִיד הִזְכִּיר "לְרֵיחַ נִיחוֹחַ לַה'" וְלֹא הִזְכִּיר "אִשֶּׁה", כִּי בְּיָדוּעַ שֶׁהוּא אִשֶּׁה, כִּי הַכַּוָּנָה כֻּלָּהּ בְּאִשֶּׁה לַה'. וְהַמַּשְׂכִּיל יָבִין:

1IF A SOUL SHALL SIN IN ERROR. Since the process of thinking is centered in the soul, and it is the soul which commits the error,²⁹⁸ Scripture mentions here nefesh (soul). The reason for the offerings for the erring soul is that all sins [even if committed unwittingly] produce a particular “stain” upon the soul and constitute a blemish thereon, and the soul is only worthy to be received by the countenance of its Creator when it is pure of all sin. Were it not so, then all the fools of the world would be deserving to come before Him. It is for this reason that the erring soul brings an offering, through which it becomes worthy of approaching unto G-d who gave it.²⁹⁹ It is on account of this that Scripture mentions here nefesh (soul). Our Rabbis have interpreted:³⁰⁰ 1:1. “‘Nefesh’ (A soul) — this [word is used to] include proselytes and slaves” [thus teaching us that they too are under the obligation of bringing this offering, since the term nefesh is inclusive of them as well].Now in the case of the sin-offering of the anointed priest [first discussed here in Verses 3-12], He does not say “and [the priest] shall make atonement for him, and he shall be forgiven,” as He mentions in the case of other sinners — namely, the whole congregation,³⁰¹ the prince,³⁰² and the common man.³⁰³ Perhaps the reason for this is that due to his great importance he cannot obtain atonement nor be forgiven completely until he prays and beseeches his G-d, for he is the messenger of the Eternal of hosts,³⁰⁴ and he must be of clean and pure hands [so that he can never be reproached with anything; hence in addition to the offering he must bring, he must also pray especially for forgiveness].Scripture does not mention here, when speaking about the bulls which were to be entirely burnt,³⁰⁵ that the burning of those portions offered on the altar is “of a pleasing odor,” or that it is “a fire-offering unto the Eternal.” The reason for this is that since part of them is burnt outside [the camp of Israel], it is therefore not for “the fire unto the Eternal.” In the case of the goat of the prince [which he brings as his sin-offering],³⁰⁶ He mentioned “atonement” [and the priest shall make atonement for him]³⁰⁷ but did not state that it is “a fire-offering, of a pleasing odor unto the Eternal,” because the offering is a sa’ir (a goat).³⁰⁸ brought in case of idol worship (Numbers 15:24) (Ma’or V’shamesh). See also Ramban at the end of 3:1. In the case of the sin-offering of the common person, He mentions that it is for a pleasing odor unto the Eternal,³⁰⁹ but does not mention “a fire-offering,” for it is self-understood that it is such, since the whole purpose of the fire-offering is to the Eternal. The student learned [in the mystic lore of the Cabala] will understand.