Tanach · Rishonim on Tanach · Ramban · Torah

Ramban on Leviticus 5:15/רמב"ן על ויקרא ה׳:ט״ו

אוְהֵבִיא אֶת אֲשָׁמוֹ לַה' נִקְרָא הַקָּרְבָּן הַזֶּה אָשָׁם, כְּמוֹ שֶׁאָמַר "בְּשֶׁקֶל הַקֹּדֶשׁ לְאָשָׁם", אֲבָל "וְהֵבִיא אֶת אֲשָׁמוֹ לַה'" הָאָמוּר לְמַעְלָה (ויקרא ה':ו') בְּקָרְבָּן עוֹלֶה וְיוֹרֵד, טַעְמוֹ וְהֵבִיא אֶת קָרְבָּנוֹ לַה', כִּי הַקָּרְבָּן הַהוּא חַטָּאת הוּא, כְּמוֹ שֶׁאָמַר (שם) "כִּשְׂבָּה אוֹ שְׂעִירַת עִזִּים לְחַטָּאת". וְלֹא נִתְבָּרֵר מָה טַעַם יִהְיֶה שֵׁם הַקָּרְבָּן הָאֶחָד "חַטָּאת" וְשֵׁם הָאֶחָד "אָשָׁם" וְכֻלָּן יָבֹאוּ עַל חֵטְא. וְלֹא נוּכַל לוֹמַר בַּעֲבוּר שֶׁהַחַטָּאת נְקֵבָה, כִּי יֵשׁ חַטָּאת זָכָר, שְׂעִירִים וּפָרִים, וְאֵין לוֹמַר שֶׁיְּהֵא מִפְּנֵי חֹמֶר הַחֵטְא, כִּי הִנֵּה הַמְּצֹרָע מֵבִיא שְׁנֵי קָרְבָּנוֹת, שֵׁם הָאֶחָד חַטָּאת וְהַשֵּׁנִי אָשָׁם. וְהַנִּרְאֶה בְּעֵינַי כִּי שֵׁם "אָשָׁם" מוֹרֶה עַל דָּבָר גָּדוֹל אֲשֶׁר הָעוֹשׂוֹ יִתְחַיֵּב לִהְיוֹת שָׁמֵם וְאָבֵד בּוֹ, מִלְּשׁוֹן "הַאֲשִׁימֵם אֱלֹהִים" (תהלים ה יא), "וְיֶאֶשְׁמוּ נְאוֹת מִדְבָּר", וְכֵן "תֶּאְשַׁם שֹׁמְרוֹן כִּי מָרְתָה בֵּאלֹהֶיהָ" (הושע יד א) וְכֵן "אֲשֵׁמִים אֲנַחְנוּ" (בראשית מב כא), נֶעֱנָשִׁים. וְחַטָּאת מוֹרָה עַל דָּבָר נָטָה בּוֹ מִן הַדֶּרֶךְ, מִלְּשׁוֹן "אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא" (שופטים כ טז). וְהִנֵּה אֲשַׁם גְּזֵלוֹת וַאֲשַׁם שִׁפְחָה חֲרוּפָה בַּעֲבוּר שֶׁהֵם בָּאִים אַף עַל הַמֵּזִיד יִקָּרֵא קָרְבָּנָם "אָשָׁם", וְכֵן אֲשַׁם הַנָּזִיר, אֲבָל אֲשַׁם מְעִילוֹת אע"פ שֶׁהוּא בְּשׁוֹגֵג בַּעֲבוּר שֶׁהוּא בְּקָדְשֵׁי ה' יִקָּרֵא הַקָּרְבָּן "אָשָׁם", כִּי הַחֵטְא הַגָּדוֹל יִתְחַיֵּב לִהְיוֹתוֹ אָשֵׁם בּוֹ, כַּאֲשֶׁר יִקָּרֵא מְעִילָה. וְעִנְיַן הַמְּצֹרָע בַּעֲבוּר שֶׁהַמְּצוֹרָע חָשׁוּב כְּמֵת, וְהִנֵּה הוּא כְּבָר שָׁמֵם וְאָבֵד, וְיִקָּרֵא קָרְבָּנוֹ הָרִאשׁוֹן "אָשָׁם", שֶׁיָּגֵן עָלָיו מִן הָאַשְׁמָה אֲשֶׁר הוּא שָׁמֵם בָּהּ, וְהַשֵּׁנִי "חַטָּאת", שֶׁהוּא מְכַפֵּר שִׁגְגוֹתָיו. וְטַעַם אָשָׁם תָּלוּי, מִפְּנֵי שֶׁבְּעָלָיו סָבוּר שֶׁאֵין עָלָיו עֹנֶשׁ, כִּי לֹא נוֹדַע שֶׁחָטָא, מִפְּנֵי זֶה הֶחְמִיר עָלָיו הַכָּתוּב בִּסְפֵקוֹ יוֹתֵר מִוַּדָּאוֹ וְהִצְרִיכוֹ אַיִל בְּכֶסֶף שְׁקָלִים, וְאִלּוּ נוֹדַע חֶטְאוֹ הָיָה מֵבִיא חַטָּאת בַּת דַּנְקָא, וּקְרָאוֹ "אָשָׁם", לֵאמֹר שֶׁהוּא בִּשְׁנֵי סְלָעִים כַּאֲשָׁמוֹת הַחֲמוּרִים, לִרְמֹז לוֹ שֶׁאִם יִהְיֶה נָקֵל בְּעֵינָיו וְלֹא יָבִיא כַּפָּרָתוֹ שָׁמֵם יִהְיֶה בַּעֲוֹנוֹ. וְזֶה טַעַם "אָשָׁם הוּא אָשֹׁם אָשַׁם לַה'" (ויקרא ה':י"ט), יֹאמַר כִּי הַקָּרְבָּן הַזֶּה אעפ"י שֶׁהוּא בָּא עַל הַסָּפֵק אָשָׁם הוּא, כִּי אָשֹׁם אָשַׁם לַה' הַיּוֹדֵעַ כָּל תַּעֲלוּמוֹת, וְאִם אוּלַי חָטָא לוֹ יַעֲנִישֶׁנּוּ. וְכֵן מַה שֶׁאָמַר לְמַעְלָה (ויקרא ה':ו') "וְהֵבִיא אֶת אֲשָׁמוֹ", בַּעֲבוּר כִּי מִן הַנִּזְכָּרִים מְזִידִין, כְּגוֹן שְׁבוּעַת הָעֵדוּת, יַזְכִּיר בּוֹ אָשָׁם, וְהוּא חַטָּאת. וְעַל דֶּרֶךְ הָאֱמֶת עוֹד הַקָּרְבָּן הַבָּא נְקֵבָה עַל חֵטְא יִקָּרֵא "חַטָּאת", וְהַזָּכָר יִקָּרֵא "אָשָׁם", וְהַשְּׂעִירִים וְהַפָּרִים יִקָּרְאוּ גַּם כֵּן "חַטָּאת" בַּעֲבוּר שֶׁהֵם לְחַטָּאת:

1AND HE SHALL BRING ‘ASHAMO’ (HIS GUILT-OFFERING) UNTO THE ETERNAL. This offering is called asham (“guilt-offering” — as distinguished from the sin-offering), just as He has said [here in the verse] after the shekel of the Sanctuary, for a guilt-offering. But he shall bring ‘ashamo’ unto the Eternal³⁵¹’ [literally, “guilt”] is not the name of the offering, but merely indicates “the offering — i.e., a sin-offering — brought because of guilt.” mentioned above in the case of the offering of higher and lower value means, “and he shall bring his offering unto the Eternal,” for that offering was a sin-offering, as He said, a female from the flock, a lamb or a goat, for a sin-offering.³⁵¹’ [literally, “guilt”] is not the name of the offering, but merely indicates “the offering — i.e., a sin-offering — brought because of guilt.”Now it has not been explained why the name of one offering is “a sin-offering,” and that of the other, “a guilt-offering,” since they both come to effect atonement for sin! We cannot say that the reason is since the sin-offering is a female [unlike the guilt-offering which is male, and therefore the word asham which is masculine cannot be applied to the female sin-offering], for there are sin-offerings which are male — namely the goats [brought as sin-offerings in case of the public worshipping idols,³⁵², Verse 22, etc.) is also a he-goat as a sin-offering. or the usual sin-offering of the prince],³⁵², Verse 22, etc.) is also a he-goat as a sin-offering. and the bullocks [brought by the anointed priest as a sin-offering,³⁵³, Verse 14), and by the High Priest on the Day of Atonement (further, 16:3). as well as his bullock on the Day of Atonement].³⁵³, Verse 14), and by the High Priest on the Day of Atonement (further, 16:3). Again, it cannot be said that [the guilt-offering is so called] on account of the severity of the sin [for which it is brought], for behold, the leper brings two offerings — the name of one being “the sin-offering” and the name of the other, the “guilt-offering!”³⁵⁴, Chapter 14, Verses 12 and 19. How could one person have a simultaneous liability to bring these two offerings?It appears to me that the term asham denotes some serious deeds for which the person who did it deserves to be shameim (ruined) and destroyed because of it, similar to the expressions: ‘ha’ashimeim’ (destroy them), O G-d;³⁵⁵ the pastures of the wilderness waste away.³⁵⁶, and predicts that the cities of Judah will be sh’mama (wasted away). Thus both phrases occur in juxtaposition, and Ramban deduces therefrom the underlying idea of the root shamam. Perhaps it is a combination of Isaiah 24:6 [where the word vaye’shmu — “and they wasted away”] and Joel 1:19 [where the pastures of the wilderness] are mentioned. So also: ‘Te’sham Shomron’ (Samaria shall be laid waste), for she hath rebelled against her G-d,³⁵⁷ and we are ‘asheimim³⁵⁸ — means “we are being punished.” The word chatath (sin) denotes something which has turned aside off the way, this being of the expression, every one could sling stones at a hair-breadth and not ‘yachti’ (miss).³⁵⁹ Now the guilt-offering for robberies,³⁶⁰ and the guilt-offering for carnally knowing a handmaid already promised in marriage³⁶¹ would then be called asham [indicating a serious sin] because they have to be brought even for wilful commission of the sin. So also the asham (guilt-offering) of the Nazirite [which he brings for becoming defiled by a dead body, even if his defilement was caused wilfully,³⁶² and is therefore deserving to be shameim — destroyed]. The guilt-offering for misusing sanctified objects,³⁶³ however, even though it is brought only when the sin was committed in error, yet because it concerns the holy things of the Eternal, it is called asham, because the great sin that he did makes him deserve to be shameim (destroyed) because of it, even as it is called me’ilah (treachery).³⁶⁴’ (if any one commit a treachery) (in Verse 15). The reason for the name [asham] of the leper’s offering³⁶⁵, Verse 19). In the light of the above explanation of the term asham, Ramban suggests a reason why the leper brings the two offerings at the same time when both atone for sin, and why the guilt-offering first. There is indeed a third offering — namely, the burnt-offering — that the leper brought on that day (ibid., Verse 20). But since that presents no difficulty, Ramban does not refer to it. is because a leper is regarded as dead,³⁶⁶ and thus he is shameim (ruined) and destroyed. The leper’s first offering, then,³⁶⁵, Verse 19). In the light of the above explanation of the term asham, Ramban suggests a reason why the leper brings the two offerings at the same time when both atone for sin, and why the guilt-offering first. There is indeed a third offering — namely, the burnt-offering — that the leper brought on that day (ibid., Verse 20). But since that presents no difficulty, Ramban does not refer to it. is called asham in order to protect him from the guilt for which he is “ruined,” and the second is the sin-offering which effects atonement for his errors.The reason for the suspensive guilt-offering³⁶⁷ is because the owner thinks that he is not liable to be punished [since his sin has not been confirmed]; therefore Scripture was more severe with him in the case of his doubt than in that of certainty [of sin], requiring him to bring a ram of the value of shekels of silver,³⁶⁸. See also Rashi on Verse 18 [speaking of the suspensive guilt-offering]: “a ram … with thy valuation — according to the value stated above” [in Verse 15, i.e., at least two shekels]. whilst if the sin is confirmed, he brings a sin-offering which could be worth only a danka [a small Persian coin — the sixth of a denar]. Scripture calls it asham in order to say that it must be worth two s’laim just like the graver guilt-offerings [i.e., like the guilt-offering brought for appropriating sanctified objects, and that brought for carnally knowing a handmaid already promised in marriage, which must be worth at least two s’laim], thus indicating to the sinner [since he is in doubt as to whether he has sinned], that if he treats it lightly and will not bring his [offering for] atonement, he will be destroyed by his sin. This is the sense of the verse, ‘Asham hu, ashom asham lashem’ (It is a guilt-offering — he hath surely incurred guilt before the Eternal).³⁶⁹ That is to say, although this offering is brought only on a doubtful sin, it is a guilt-offering, for he has surely incurred guilt before the Eternal Who knows all hidden things, and if indeed he did sin before Him, He will requite him. Similarly, that which He said above, and he shall bring his guilt-offering,³⁷⁰ (his guilt-offering) when it is really a sin-offering — Ramban now proposes to answer that “it is because etc.” is because among those sins mentioned above are also those which require the bringing of an offering even when they are committed wilfully, such as for the “oath of testimony; ”³³². therefore He mentions the term asham with reference to them although the offering is called a sin-offering.Also by way of the Truth, [the mystic teachings of the Cabala], a female offering for a sin is called chatath (sin-offering), and the male offering is called asham.³⁷¹ and the asham is whether the offering is male or female. For the fuller mystical implication, see my Hebrew commentary, p. 26. The goats³⁵², Verse 22, etc.) is also a he-goat as a sin-offering. and the bullocks³⁵³, Verse 14), and by the High Priest on the Day of Atonement (further, 16:3). [even though they are male] are also called chatath (sin-offering), because they are brought [as an atonement] for sin.Tzav