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Ramban on Numbers 9:10/רמב"ן על במדבר ט׳:י׳
אוְטַעַם בְּדֶרֶךְ רְחֹקָה כָּתַב רַשִׁ״י (רש״י על במדבר ט׳:י׳) שֶׁהָיָה חוּץ לְאַסְקוּפַּת הָעֲזָרָה כָּל זְמַן הַשְּׁחִיטָה, וְהוּא נִרְמָז בַּנִּקּוּד כְּפִי הַדַּעַת הַזֹּאת. וַאֲנִי תָּמֵהַּ עָלָיו, לָמָּה תָּפַס לוֹ שִׁיטַת רַבִּי אֱלִיעֶזֶר? וְהַנָּכוֹן לִתְפֹּס בְּשִׁיטָתוֹ שֶׁל רַבִּי עֲקִיבָא מִן הַמּוֹדִיעִים וְלַחוּץ. וְכֵן דַּעַת הָאָמוֹרָאִים בַּגְּמָרָא (פסחים צג) דְּאָמַר עוּלָא כָּל שֶׁאֵינוֹ יָכוֹל לִיכָּנֵס בִּשְׁעַת שְׁחִיטָה, וְהוּא פְּשׁוּטוֹ שֶׁל מִקְרָא, כִּי הָעוֹמֵד בִּתְחִלַּת בֵּין הָעַרְבַּיִם בְּמָקוֹם שֶׁלֹּא יַגִּיעַ לָעֲזָרָה בְּעֵת הַשְּׁחִיטָה, דֶּרֶךְ רְחוֹקָה הִיא לוֹ וּפָטוּר. וְיִתָּכֵן שֶׁטַּעַם הַנְּקֻדָּה שֶׁהִיא דֶרֶךְ רְחוֹקָה לוֹ בַּעֲשִׂיַּת הַפֶּסַח, לֹא רְחוֹקָה מַמָּשׁ, וּלְכָךְ חָזַר וְאָמַר ״וּבְדֶרֶךְ לֹא הָיָה״ (במדבר ט׳:י״ג) וְלֹא הִזְכִּיר "רְחוֹקָה". וְצִוָּה הַכָּתוּב לַטָּמֵא וּלְמִי שֶׁהָיָה בְּדֶרֶךְ רְחוֹקָה לַעֲשׂוֹת הַשֵּׁנִי, וְהוּא הַדִּין וְהַטַּעַם לְכָל מִי שֶׁלֹּא עָשָׂה הָרִאשׁוֹן וַאֲפִלּוּ בְּמֵזִיד שֶׁחַיָּב לַעֲשׂוֹת הַשֵּׁנִי כְּדִבְרֵי רַבּוֹתֵינוּ (פסחים שם). וְלֹא הִזְכִּיר הַכָּתוּב אֶלָּא לוֹמַר שֶׁיַּעֲשׂוּ הַשֵּׁנִי בִּרְשׁוּת וְלִמְנֹעַ הַטָּמֵא מִלַּעֲשׂוֹת הָרִאשׁוֹן, אֲבָל מִי שֶׁהָיָה בַּדֶּרֶךְ פָּטוּר מִן הָרִאשׁוֹן וְעוֹשֶׂה הַשֵּׁנִי, וְאִם רָצָה לָצֵאת בָּרִאשׁוֹן וְצִוָּה וְשָׁחֲטוּ עָלָיו הוּרְצָה, דְּקַיְמָא לָן (שם צב) מֵיחַס הוּא דְּחָס רַחֲמָנָא עֲלֵיהּ, וְאִי עָבִיד תָּבֹא עָלָיו בְּרָכָה. וְיִתָּכֵן שֶׁלְּכָךְ הִזְכִּיר הַכָּתוּב רְחוֹקָה, כִּי בַּדֶּרֶךְ הַקְּרוֹבָה בְּיָדוֹ לַעֲשׂוֹת הַשֵּׁנִי אוֹ הָרִאשׁוֹן, שֶׁיִּשְׁחֲטוּ וְיִזְרְקוּ עָלָיו וְיָבֹא וְיֹאכַל לָעֶרֶב:
1B’DERECH R’CHOKAH’ Rashi commented [that the meaning of this expression — literally “on a distant way” — is] “that he was outside the threshold of the Sanctuary Court during the whole time prescribed for slaughtering [the Passover-offering].” According to this opinion, this interpretation is hinted at by the dot [on the letter hei in the word r’chokah (distant) in the Torah, thus indicating that the journey does not really have to be a distant one, for even if he is only outside the threshold of the Sanctuary Court during the time of slaughtering of the Passover-offering, it is considered “a distant way”, as explained further on].But I am surprised at him [Rashi]! Why did he adopt the opinion of Rabbi Eliezer,82 when it would have been correct to accept the opinion of Rabbi Akiba [that a distant way means] beyond Modiin [a city fifteen miles from Jerusalem; and the verse would thus be referring to someone who cannot reach the Sanctuary Court in time to bring the Passover-offering].83. The difference is important. The punishment of excision for neglecting to bring the Passover-offering is stated primarily with reference to the first Passover-offering. A person who was on a distant way on the fourteenth of Nisan [or in a state of impurity] must bring the second Passover-offering, on the fourteenth of Iyar; but if he did not bring the second Passover-offering, even wilfully, he is not liable to punishment, since at the time of the first Passover-offering, when the main duty arose, he was unable to bring the offering. However, a person who was not on a distant way on the fourteenth of Nisan and did not bring the Passover-offering, may nonetheless bring the second Passover-offering on the fourteenth of Iyar; but if he wilfully did not bring it then on the fourteenth of Iyar he is subject to the punishment of excision. See further in my translation of “The Commandments,” Vol. I, pp. 67-69. And such is the opinion of the Amoraim in the Gemara84 means literally: the Interpreters. This name is given to the Rabbis of the Gemara, as distinguished from the Tannaim, the Rabbis mentioned in the Mishnah or Beraitha. The Gemara is the text containing the collected discussions of the Amoraim on the Mishnah. The Mishnah and Gemara together are known as the the Talmud. See also Vol. II, p. 132, Note 204, and Vol. III, p. 192. Note 44. [of Tractate Pesachim],82 where Ula said, [a distant way is if he is at such a distance from Jerusalem that] he cannot come in, in time for the slaughtering [of the Passover-offering].85 of the afternoon of the fourteenth day of Nisan (Exodus 12:6, see also Ramban there). Now since prior to that time there is no obligation to bring the offering yet, and Ula is of the opinion that a person on a distant way is “one who cannot come into the Sanctuary Court in time for the slaughtering of the Passover-offering,” it follows perforce that the term a distant way cannot mean in reality far away, since prior to the beginning of that afternoon there was no obligation to bring it yet. Hence even if the distance was actually not far but that person for some reason was not in the Sanctuary Court he is also considered as having been on a distant way. The case, however, would be different if he were to hold like Rav Yehudah, who says that a person on a distant way is “one who cannot come in, in time for the eating of the Passover-offering,” which is on the following night. In that case a person on a distant way would be one, who from the beginning of the afternoon cannot reach Jerusalem at night, in time for the eating of the Passover-offering, since he is actually on a far distant way. This is indeed the plain meaning of Scripture, that a person who is situated at the beginning of the afternoon in a place from which he cannot reach the Sanctuary Court [on foot] by the time of the slaughtering, is considered as being on a distant way, and therefore he is free [from the obligation of bringing the Passover-offering]. It is possible that [according to Rabbi Akiba] the reason for the dot [on the letter hei in the word r’chokah (distant) in the Torah] is to indicate that it is too distant for him to bring the Passover-offering, even though it is not actually distant [since fifteen-miles — walking-distance — is the required distance]; therefore when He repeated it He stated, But the man that is clean, and is not on ‘a journey,’ [and forbeareth to bring the Passover-lamb],86 and did not mention “distant.”87 journey,” it would have implied that even if he was beyond a distance of fifteen miles and fails to bring the Passover-offering, he is liable to the punishment of excision. But this is not the law, for if he were beyond fifteen miles the punishment does not apply. See Note 83 above.Now Scripture commanded that a person who was impure or on a distant way should bring the second [Passover-offering], but the same law, for the same reason, applies to anyone who did not bring the first Passover-offering, even wilfully, namely that he is obliged to bring the second Passover-offering, in accordance with the words of our Rabbis.88 Scripture, however, mentioned only [those who were impure or on a distant way in order] to say that they are allowed to bring the second Passover-offering, and to forbid an impure person to bring the first Passover-offering. However, one who was on a [distant] way is free from bringing the first Passover-offering, and may bring the second one, but if he wants to fulfill his duty on the first Passover and he told someone [in Jerusalem to include him in a group, and] to slaughter the offering for him [as well], it is acceptable [for him]. For we accept [as the correct interpretation of the law]89 that the [meaning of the verse is not that he must bring it only on the second Passover, but that the] Merciful One dealt kindly with him [and allowed him if he prefers to bring the second Passover-offering], but if he did bring [the first one] — he is deserving of a blessing [and he has acted rightly]. It is also possible that the reason why Scripture mentioned “distant” [is because it is referring to a journey which is actually far away, and only then must he bring the second Passover-offering], but if he is on a “near” journey [i.e., within fifteen miles — this distance being considered the beginning of what is technically already “a far way”], he may bring the second Passover-offering, or the first one, by [telling them] to slaughter it and sprinkle it for him as well [in the afternoon of the fourteenth day of Nisan], and then coming [into the city of Jerusalem] and eating the Passover-offering at night.