Tanach · Rishonim on Tanach · Ramban · Torah
Ramban on Numbers 29/רמב"ן על במדבר כ״ט
אהִזְכִּיר בְּאֶחָד לַחֹדֶשׁ הַשְּׁבִיעִי "מִלְּבַד עֹלַת הַחֹדֶשׁ וּמִנְחָתָהּ", וְלֹא הִזְכִּיר חַטַּאת הַחֹדֶשׁ, וּבְיוֹם הַכִּפּוּרִים הִזְכִּיר "מִלְּבַד חַטַּאת הַכִּפּוּרִים", וְלֹא הִזְכִּיר עוֹלַת הַכִּפּוּרִים. וְהַטַּעַם, כִּי בְּיוֹם הַכִּפּוּרִים בְּיָדוּעַ שֶׁהָעוֹלָה שֶׁצִּוָּה בְּכָאן מִלְּבַד הָעוֹלָה שֶׁצִּוָּה שָׁם, כִּי בְּיוֹם אֶחָד נִצְטַוּוּ וְאֵינָם שָׁוִים, כִּי שָׁם (ויקרא טז ה) לֹא נִצְטַוּוּ יִשְׂרָאֵל אֶלָּא אַיִל אֶחָד לְעוֹלָה, וּבְכָאן צִוָּה לְעוֹלָה פַּר וְאַיִל וְשִׁבְעָה כְבָשִׂים. אִם כֵּן דָּבָר בָּרוּר הוּא שֶׁאֵלּוּ מוּסָפִין עַל הַנִּזְכָּרִים שָׁם. אֲבָל הַחַטָּאת שֶׁהוּא שָׁוֶה כָּאן וְכָאן הָיָה אֶפְשָׁר לִטְעוֹת בּוֹ וְלַחְשֹׁב שֶׁהוּא הַחַטָּאת שֶׁהוּזְכַּר שָׁם, כִּי אֵין בְּיוֹם אֶחָד שְׁנֵי חַטָּאוֹת, וּלְכָךְ הִזְכִּיר אוֹתוֹ וּפֵרֵשׁ בּוֹ "מִלְּבַד חַטַּאת הַכִּפּוּרִים", שֶׁאוֹתוֹ חַטָּאת הוּא חַטַּאת הַכִּפּוּרִים, כְּלוֹמַר הַחַטָּאת פְּנִימִי שֶׁנִּשְׂרָף מְכַפֵּר עַל הַמִּקְדָּשׁ מִטֻּמְאוֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל חַטֹּאתָם, וְזֶה חַטָּאת חִיצוֹנָה כִּשְׁאָר חַטָּאוֹת הַבָּאִים עִם הַמּוּסָפִין. וְכֵן בְּיוֹם הַבִּכּוּרִים לֹא הֻצְרַךְ לוֹמַר כִּי מַה שֶׁצִּוָּה בְּכָאן מִלְּבַד מַה שֶׁנֶּאֱמַר בּוֹ בְּפָרָשַׁת הַמּוֹעֲדוֹת, כֵּיוָן שֶׁבְּיוֹם אֶחָד נֶאֶמְרוּ בּוֹ שְׁתֵּי הַפָּרָשִׁיּוֹת וְאֵינָן שָׁווֹת, וְלֹא הֻצְרַךְ לְהַזְכִּיר גַּם הַחַטָּאת מִפְּנֵי שֶׁפֵּרֵשׁ שָׁם "וְהִקְרַבְתֶּם עַל הַלֶּחֶם" (ויקרא כג יח) שֶׁדָּבָר בָּרוּר הוּא שֶׁכָּל הַנִּזְכָּרִים שָׁם בָּאִין בִּגְלַל הַלֶּחֶם וְחוֹבָה לוֹ, וְאֵלּוּ מוּסָפִים עֲלֵיהֶם. אֲבָל בְּרֹאשׁ חֹדֶשׁ הַשְּׁבִיעִי הָיָה בְּמַשְׁמַע שֶׁמַּה שֶׁנֶּאֱמַר "וּבְרָאשֵׁי חָדְשֵׁיכֶם תַּקְרִיבוּ" וְגוֹ' (במדבר כ״ח:י״א) יִהְיֶה בִּשְׁאָר הֶחֳדָשִׁים כֻּלָּם, אֲבָל בַּחֹדֶשׁ הַשְּׁבִיעִי יִהְיֶה כָּל קָרְבָּנוֹ הַקָּרְבָּן הַזֶּה שֶׁחִדֵּשׁ בּוֹ, וְעַל כֵּן הֻצְרַךְ לוֹמַר "מִלְּבַד עֹלַת הַחֹדֶשׁ וּמִנְחָתָהּ". וְכֵיוָן שֶׁהִזְכִּיר כֵּן כְּבָר לָמַדְנוּ שֶׁכָּל מַה שֶׁבָּא בְּפָרָשַׁת "וּבְרָאשֵׁי חָדְשֵׁיכֶם" הִיא מִצְוָה בְּכָל הֶחֳדָשִׁים וְגַם הַחַטָּאת, וְלֹא הֻצְרַךְ לוֹמַר "מִלְּבַד עֹלַת הַחֹדֶשׁ וּמִנְחָתָהּ וְחַטָּאתָהּ":
1He mentioned [with reference to the Additional Offerings of] the first day of the seventh month [i.e., the New Year], beside the burnt-offering of the New Moon and the meal-offering thereof, but He did not mention the sin-offering of the New Moon,207 while [with reference to] the Day of Atonement He did mention beside the sin-offering of atonement,208 but did not mention the burnt-offering of atonement.209 The reason for this is that concerning the Day of Atonement, it is obvious that the burnt-offering [which He commanded here to be brought on that day]210 is beside the burnt-offering which He commanded there,209 for both of them are commanded with reference to the same day, and they are not equal; for there [in the Book of Leviticus] the Israelites were only commanded [to bring on the Day of Atonement] one ram for a burnt-offering,209 and here He commanded as a burnt-offering [that they bring] a bullock, a ram, and seven he-lambs.210 If so, it is quite clear that these [offerings mentioned here] are in addition to those mentioned there. But [in the case of] the sin-offering, which is the same [both] here208 and there,209 one might possibly have made a mistake in connection with it, and think that [the one commanded here] is the same sin-offering which is mentioned there, since [we do not find] two sin-offerings [brought] on one day. Therefore when mentioning it [here] He expressly stated: [one he-goat for a sin-offering] ‘beside the sin-offering of atonement,’208 for that sin-offering [mentioned in the Book of Leviticus] is the sin-offering of atonement, that is to say, it is the inner sin-offering211 that is burnt [outside the camp, or outside the city of Jerusalem], and atones for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions, even all their sins;212 whereas this outer sin-offering211 is like other sin-offerings, which come together with the Additional Offerings.213 Similarly [when speaking about] the day of the first-fruits [the Festival of Weeks], it was not necessary to say that what is commanded here is “beside what has been said about it in the section of the festivals,”214 since the two sections are said about the same day, and the offerings are not the same [and therefore it is self-understood that the offerings mentioned here are in addition to those mentioned there]. Nor was it necessary to state [here when speaking about the offerings of the Festival of Weeks, i.e., Shavuoth, that they are beside] the sin-offering [mentioned in the section of the festivals],215, Verse 19. because Scripture said there explicitly, And ye shall present with the bread [seven lambs etc. And ye shall offer one he-goat for a sin-offering etc.],216, Verses 18-19. and it is quite clear [therefore] that all [the offerings] mentioned there come because of the [two] loaves and must he brought with them, and that these mentioned here are in addition to them. But in the case of the New Moon of this seventh month, one might have thought that when Scripture says, And in your New Moons ye shall present etc.217 it applies to all the other months [of the year], but that [on the New Moon of] the seventh month the total offering is to be only this [group of] offerings which He especially commanded for it; therefore it was necessary to say, beside the burnt-offering of the New Moon, and the meal-offering thereof.218 And having mentioned this, we can already deduce that everything that is mentioned in the section of And in your New Moons217 is an obligation for all months, including the sin-offering [of the New Moon], and therefore it was not necessary to say [here in the case of the New Year]: “beside the burnt-offering of the New Moon, and the meal-offering thereof ‘and the sin-offering thereof.’”