## Ramban on Leviticus Chapter 9

###### Ramban on Leviticus 9:2:1
[Ramban on Leviticus 9:2:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/9:2:1)

**וַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ עֵגֶל בֶּן בָּקָר** נִצְטַוָּה מֹשֶׁה רַבֵּינוּ בַּקָּרְבָּנוֹת הַלָּלוּ כְּמוֹ שֶׁאָמַר בַּסּוֹף "זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' תַּעֲשׂוּ" וְאִם לֹא נִזְכַּר זֶה, וְכֵן "וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' מְלֹא הָעֹמֶר מִמֶּנּוּ לְמִשְׁמֶרֶת" (שמות טז לב), וְכֵן "אָנֹכִי הָאֵל בֵּית אֵל" (בראשית לא יג), סִפֵּר יַעֲקֹב זֶה וְאִם לֹא נִזְכְּרָה הָאֲמִירָה לוֹ. וּכְבָר הֶרְאִיתִיךָ בַּפָּרָשִׁיּוֹת שֶׁל מִצְוַת הַפֶּסַח (שמות יא א) כָּאֵלֶּה רַבּוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE [Moses] SAID TO AARON: TAKE THEE A BULL-CALF FOR A SIN-OFFERING. Moses, our teacher, had been commanded about these offerings, as he said at the end [of the section], *This is the thing which the Eternal commanded that ye should do*,¹ although this [command for these specific offerings] is not expressly mentioned. Similarly, *And Moses said: This is the thing which the Eternal hath commanded: Let an omerful of it be kept throughout your generations*,² [where the verse indicates that Moses received a Divine command although it is not specifically mentioned]. Also, *I am the G-d of Beth-el*,³ when Jacob related [to his wives all that G-d’s angel had told him in the dream], even though it is not mentioned in Scripture that he was so told. I have already shown to you⁴, 12:21. many such examples in the sections on the commandments regarding the Passover.

footnotes:
¹ Verse 6.
² Exodus 16:32.
³ Genesis 31:13.
⁴ Exodus 11:1. Also ibid.


###### Ramban on Leviticus 9:3:1
[Ramban on Leviticus 9:3:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/9:3:1)

וְטַעַם **וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר** שֶׁיֹּאמַר לָהֶם אַהֲרֹן כֵּן, כִּי רָצָה שֶׁיִּהְיֶה אַהֲרֹן הַמְּצַוֶּה בְּשֵׁם ה' וְהוּא הַמַּקְרִיב הַקָּרְבָּנוֹת, לְגַדְּלוֹ בְּעֵינֵי הָעָם. וְהַנָּכוֹן שֶׁטַּעְמוֹ וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר אַתָּה וְהַזְּקֵנִים הַנִּזְכָּרִים, כִּי לְכָךְ קְרָאָם שֶׁיְּדַבְּרוּ לְיִשְׂרָאֵל, כְּדֶרֶךְ "וַיִּקְרָא מֹשֶׁה לְכָל זִקְנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵיהֶם מִשְׁכוּ" (שמות יב כא), אוֹ אָמַר לְכָל אֶחָד מִן הַזְּקֵנִים "וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר", וְשִׁעוּר הַפָּרָשָׁה וַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ, וְאֶל הַזְּקֵנִים אָמַר וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר, כִּי הַמְדַבֵּר לָרַבִּים יֹאמַר סְתָם לְכָל אֶחָד מִצְוָתוֹ, כְּדֶרֶךְ "וָאֲצַו אֶתְכֶם בָּעֵת הַהִיא לֵאמֹר וְגוֹ' חֲלוּצִים תַּעַבְרוּ" (דברים ג יח), וְכֵן רַבִּים בְּמִשְׁנֵה תּוֹרָה. וְר"א אָמַר (אבן עזרא על ויקרא ט':ו') כִּי טַעַם "וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' תַּעֲשׂוּ" (שם) שֶׁכְּבָר אָמַר לָהֶם מֹשֶׁה זֶה הַדָּבָר, וְאִם כֵּן יִתָּכֵן שֶׁיִּהְיֶה שִׁעוּר הַפְּסוּקִים הָאֵלֶּה כָּךְ, קָרָא מֹשֶׁה לְאַהֲרֹן וּלְבָנָיו וּלְזִקְנֵי יִשְׂרָאֵל, וַיֹּאמֶר מֹשֶׁה זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' אוֹתִי תַּעֲשׂוּ וְיֵרָא אֲלֵיכֶם כְּבוֹד ה', וַיֹּאמֶר אֶל אַהֲרֹן קַח לְךָ עֵגֶל וְגוֹ', וְאֶל בְּנֵי יִשְׂרָאֵל תְּדַבֵּר לֵאמֹר קְחוּ לָכֶם שְׂעִיר עִזִּים. וְהִנֵּה קִצֵּר בַּתְּחִלָּה וּפֵרֵשׁ בַּסּוֹף. וְאֵינֶנּוּ נָכוֹן, אֲבָל אַחַר שֶׁהִזְכִּיר לָהֶם הַקָּרְבָּנוֹת "וַיִּקְחוּ אֵת אֲשֶׁר צִוָּה מֹשֶׁה", חָזַר וְאָמַר לָהֶם "זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' תַּעֲשׂוּ", שֶׁיַּקְרִיבוּ הַקָּרְבָּנוֹת עַל הַסֵּדֶר שֶׁיְּצַוֵּם וְאַחַר כָּךְ יֵרָאֶה לָהֶם הַכָּבוֹד, וּבַעֲבוּר שֶׁאָמַר "כִּי הַיּוֹם ה' נִרְאָה אֲלֵיכֶם" חָזַר וְאָמַר שֶׁיֵּרָאֶה לָהֶם בִּכְבוֹדוֹ. וְהִנֵּה הַקָּרְבָּנוֹת הָאֵלּוּ לֹא הֻזְכְּרוּ בְּפָרָשַׁת "וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן לִי" (שמות כט א), כִּי שָׁם לֹא צִוָּה רַק עַל הַמִּלּוּאִים, וּבְשִׁבְעַת הַיָּמִים וְקָרְבְּנוֹתֵיהֶם מָלְאוּ יְמֵי מִלּוּאֵיהֶם, כִּי עַתָּה בַּיּוֹם הַשְּׁמִינִי הֵם עַצְמָם יַקְרִיבוּ הַקָּרְבָּנוֹת, וְהִנֵּה הַקָּרְבָּנוֹת הַלָּלוּ כַּחֲנֻכָּה לָהֶם, כְּעִנְיַן מִנְחַת חֲבִתִּים לְדוֹרוֹת בְּיוֹם הִמָּשַׁח אוֹתוֹ (לעיל ו יג יד). וְיִתָּכֵן כִּי לְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל הוֹסִיף לָהֶם עַתָּה הַקָּרְבָּנוֹת הַלָּלוּ, כִּי כַּאֲשֶׁר צִוָּה "וְזֶה הַדָּבָר אֲשֶׁר תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם" עֲדַיִן לֹא נַעֲשָׂה הָעֵגֶל כַּאֲשֶׁר פֵּרַשְׁתִּי (שם ח ב), לְכָךְ לֹא הִזְכִּירָם שָׁם. וְלֹא כְּדִבְרֵי רַשִׁ"י שֶׁאָמַר שָׁם (שמות כט א) כִּי הַפָּר לְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל, אֲבָל הָיוּ הַפָּרִים הָהֵם לְחַטֵּא עַל הַמִּזְבֵּחַ וְעַל אַהֲרֹן וְעַל בָּנָיו וּלְקַדֵּשׁ אוֹתָם, וְהָעֵגֶל הַזֶּה בַּיּוֹם הַשְּׁמִינִי לְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל. וְהִנֵּה קָרְבַּן אַהֲרֹן כְּקָרְבָּנוֹ בְּיוֹם הַכִּפּוּרִים בְּשָׁוֶה, וְחַטַּאת הָעָם כְּחַטָּאתָם בְּיוֹם הַכִּפּוּרִים, שְׂעִיר עִזִּים אֶחָד לְחַטָּאת. וְכָךְ אָמַר בַּתּוֹסֶפְתָּא שֶׁל פָּרָשַׁת מִלּוּאִים בְּת"כ (שמיני מלואים ד), שֶׁהָעֵגֶל הַזֶּה לְכַפֵּר עַל מַעֲשֵׂה הָעֵגֶל. וְדָרְשׁוּ, וְכִי מָה רָאוּ יִשְׂרָאֵל לְהָבִיא יוֹתֵר מֵאַהֲרֹן, אֶלָּא אָמַר לָהֶם יֵשׁ בְּיֶדְכֶם בַּתְּחִלָּה וְיֵשׁ בְּיֶדְכֶם בַּסּוֹף, יֵשׁ בְּיֶדְכֶם בַּתְּחִלָּה שֶׁנֶּאֱמַר (בראשית לז לא) "וַיִּשְׁחֲטוּ שְׂעִיר עִזִּים", וְיֵשׁ בְּיֶדְכֶם בַּסּוֹף שֶׁנֶּאֱמַר (שמות לב ח) "עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה", יָבֹא שָׂעִיר וִיכַפֵּר עַל מַעֲשֵׂה שָׂעִיר, יָבֹא עֵגֶל וִיכַפֵּר עַל מַעֲשֵׂה עֵגֶל. וְנִרְאֶה כִּי בַּעֲבוּר הֱיוֹת טַעַם הַחַטָּאת שֶׁל אַהֲרֹן כְּטַעְמוֹ בְּיוֹם הַכִּפּוּרִים, שָׂרַף אוֹתוֹ כַּאֲשֶׁר יִשָּׂרֵף שֶׁל יוֹם הַכִּפּוּרִים אַף עַל פִּי שֶׁהָיָה זֶה חַטָּאת חִיצוֹנָה, כִּי לֹא פֵּרֵשׁ מֹשֶׁה שֶׁיַּעֲשֶׂה כֵן. וְאוּלַי נִצְטַוָּה בְּכָךְ וְהַכָּתוּב לֹא חָשַׁשׁ לְהַאֲרִיךְ, כִּי לֹא יַעֲשֶׂה רַק מָה שֶׁיֹּאמַר מֹשֶׁה וְלֹא יֹאמַר מֹשֶׁה רַק מָה שֶׁצִּוָּה ה':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
*And unto the children of Israel thou shalt speak*. This means that Aaron is to speak to them thus, as it was His wish that Aaron should be the one who commands in the name of G-d, and that he should be the one who would bring the offerings, in order to elevate him in the eyes of the people. The correct interpretation is that the expression *and unto the children of Israel thou shalt speak*, means you [Aaron] and the elders mentioned [in Verse 1], since it was for that purpose that he called them,⁵. so that they should speak to the children of Israel, as in the verse, *And Moses called for all the elders of Israel, and said unto them: Draw out* [*and take you lambs*].⁶ Or it may be that [Moses] said to each of the elders, *and unto the children of Israel thou shalt speak* [the singular word *thou* thus referring to each one of the elders]. Accordingly, the meaning of the section is as follows: *and he* [Moses] *said to Aaron: Take thee* etc., and to [each of] the elders he said, *and unto the children of Israel thou shalt speak*. For one who speaks to many people usually addresses his command to each person individually, something like that which it is said, *And I commanded you at that time, saying* etc.: *Ye shall pass over armed before your brethren*.⁷ There are many such cases in the Book of Deuteronomy [where Moses speaks to the whole congregation, when his message is actually addressed to each person individually].
Now Rabbi Abraham ibn Ezra wrote that the verse, *And Moses said: This is the thing which the Eternal commanded that ye should do*,¹ means that “Moses had already told them, *this is the thing*.” If so, it is possible that the meaning of the verses be as follows: Moses called Aaron and his sons and the elders of Israel, *and Moses said: This thing which the Eternal has commanded* me *ye should do, that the Glory of the Eternal may appear unto you;*¹ *and he said unto Aaron: Take thee a bull-calf* etc.; *and unto the children of Israel thou shalt speak, saying: Take ye a he-goat for a sin-offering* etc.⁸ Thus [Moses] spoke briefly at first [as in Verse 6] and then explained himself at the end [in Verses 2-4].
But this is not correct. Rather, after Moses had mentioned to them the offerings [which they were required to bring on that day], *and they brought that which Moses commanded*,⁹ he said to them again, *This is the thing which the Eternal commanded that ye should do*,¹ meaning that they should bring the offerings in the order that he would command them, and afterwards the Glory of the Eternal would appear to them. Now since he had said, *for today the Eternal appeareth unto you*,¹⁰ he went back and said that He would appear to them through His Glory.
Now these offerings [which were brought on the eighth day after the completion of the seven-day consecration of the priests], were not mentioned in the section of *And this is the thing that thou shalt do unto them to hallow them, to minister unto Me*,¹¹ for there He only gave the command about the consecration, and their days of consecration were completed with the seven days and their offerings, but now on the eighth day, they themselves brought the offerings [whereas on the seven days of the consecration, the offerings were brought by Moses]. Thus these offerings [brought on the eighth day] were a kind of initiation for the priests, as was the meal-offering of the baken cakes¹² command for future generations [which were brought] *on the day when he is anointed*.¹³, Verse 13. I.e., on the day that the ordinary priests are installed into the priestly service. The High Priest, however, brought this meal-offering every day. Ramban thus suggests that the offerings brought on the eighth day [as explained in this section] were a sort of initiation, comparable to the meal-offering brought in future generations by the ordinary priest once in his lifetime, and by the High Priest every day.
It is possible that it was in order to atone for the incident of the golden calf that He now gave them these added offerings, for at the time when He commanded the section of *And this is the thing that thou shalt do unto them to hallow them, to minister unto Me*,¹¹ the golden calf had not yet been made, as I have explained,¹⁴ and therefore He did not mention them [these offerings] there. It is thus not as Rashi wrote there,¹¹ that the bullock [offered on each of the seven days of consecration] was to atone for the incident of the golden calf, but these bullocks were to purify the altar,¹⁵ and for Aaron and his sons in order *to hallow them*,¹¹ and it was this calf [brought] on the eighth day that was to atone for the incident of the golden calf. Thus Aaron’s offerings [on this eight day] were the same as his offerings on the Day of Atonement,¹⁶. [namely, the bull-calf for a sin-offering, and a ram for a burnt-offering, as mentioned in the verse before us], and the people’s sin-offering [on this eighth day] was the same as their sin-offering on the Day of Atonement, namely, one *he-goat for a sin-offering*.¹⁷ So also have the Rabbis said in the Tosephta of the section of consecration, in the Torath Kohanim,¹⁸ 4. that this calf [brought on the eighth day] was to atone for the incident of the golden calf. Thus they interpreted: “For what reason did Israel bring more offerings [on this day] than Aaron?¹⁹ It was on account of what He said to them: ‘You [the people] have in your hands [sin] at the beginning, and you have in your hands [sin] at the end.’ You have sinned at the beginning, as it is written [when the brothers sold Joseph], *and they killed a he-goat*,²⁰ and you have sinned at the end, as it is said, *they have made them a molten calf*.²¹ Therefore let them bring the he-goat [for a sin-offering] to atone for the incident connected with that of the he-goat, and let them bring a calf [as a burnt-offering] to atone for the incident of the golden calf.”
It would appear that because the reason for Aaron’s sin-offering [on this eighth day] was the same as that of his sin-offering on the Day of Atonement, therefore he burnt it [outside the camp]²² as the one of the Day of Atonement is burnt,²³ even though this sin-offering [of the eighth day] was “an outer sin-offering”²⁴, Note 52. Ramban’s concluding thought here — “for Moses did not explain that he should do so” — is thus to be understood as follows: Since Scripture does not relate that Moses commanded Aaron to burn his sin-offering outside the camp although it was not “an inner sin-offering,” the question arises why did Aaron do so [as stated in Verse 11]? It must be, Ramban suggests, because the reason for Aaron’s sin-offering on this eighth day of the initiation was the same as that of his sin-offering on the Day of Atonement, which being “an inner sin-offering” is rightfully burnt outside the camp, and hence Aaron on this eighth day did similarly. In the text following, Ramban will suggest that Aaron actually received this command from Moses, and the reason why Scripture did not mention it is explained in the text of Ramban. [while that of the Day of Atonement was “an inner sin-offering”], for Moses did not explain that he should do so. But perhaps Aaron was indeed so commanded, and [it is not mentioned because] Scripture did not want to prolong the matter, it being known that Aaron would only do what Moses said, and that Moses would only say what G-d had commanded.

footnotes:
⁵ As Verse 1 states: And it came to pass on the eighth day, that Moses called Aaron and his sons, and the elders of Israel
⁶ Exodus 12:21.
⁷ Deuteronomy 3:18.
¹ Verse 6.
¹ Verse 6.
⁸ Verse 3. — Ibn Ezra thus transposes the contents of Verse 6, and explains that it was said immediately in Verse 1, as an introduction to the specific commands following.
⁹ Verse 5.
¹ Verse 6.
¹⁰ Verse 4.
¹¹ Exodus 29:1.
¹² Above, 6:13-15.
¹³ Ibid.
¹¹ Exodus 29:1.
¹⁴ See Ramban above, 8:2: “By way of the proper interpretation of Scripture etc.”
¹¹ Exodus 29:1.
¹⁵ See Ramban above, 8:15.
¹¹ Exodus 29:1.
¹⁶ Further, 16:3: Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering
¹⁷ Verse 3 here, and further, 16:5. — On the Day of Atonement there were actually two he-goats for a sin-offering, but only one was brought as an offering in the Sanctuary (see further, 16:8-22).
¹⁸ Torath Kohanim, at the beginning of Shemini
¹⁹ Israel’s sin-offering on that day was a he-goat, while Aaron’s was a calf. As a burnt-offering Israel brought a calf and a ram, while Aaron’s was only a ram. The Torath Kohanim suggests a reason why the people’s offerings had to be more than those of Aaron, and also why their sin-offering was a he-goat, unlike that of Aaron which was a calf.
²⁰ Genesis 37:31.
²¹ Exodus 32:8.
²² Further, Verse 11. Rashi wrote that this was done at the express command of G-d. But Ramban at this point suggests that this procedure was adopted on the basis of a similar law on the Day of Atonement, since the reason for both offerings was identical.
²³ Further, 16:27.
²⁴ See in Seder Tzav


###### Ramban on Leviticus 9:7:1
[Ramban on Leviticus 9:7:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/9:7:1)

וְטַעַם **קְרַב אֶל הַמִּזְבֵּחַ וַיִּקְרַב אַהֲרֹן אֶל הַמִּזְבֵּחַ וַיִּשְׁחַט** עַל דַּעְתִּי בְּדֶרֶךְ הַפְּשָׁט יֹאמַר קְרַב אֶל צְפוֹן הַמִּזְבֵּחַ וַעֲשֵׂה שָׁם הַחַטָּאת וְהָעוֹלָה, כִּי הֵם שְׁחִיטָתָן בַּצָּפוֹן. וְאָמַר מֹשֶׁה כֵּן בְּדֶרֶךְ קְצָרָה, שֶׁכְּבָר יָדַע אַהֲרֹן זֶה. אֲבָל בְּת"כ (שמיני מלואים ח) נִתְעוֹרְרוּ רַבּוֹתֵינוּ בָּזֶה וּמָשְׁלוּ מָשָׁל לְמָה הַדָּבָר דּוֹמֶה, לְמֶלֶךְ בָּשָׂר וָדָם שֶׁנָּשָׂא אִשָּׁה וְהָיְתָה מִתְבַּיֶּשֶׁת מִלְּפָנָיו, נִכְנְסָה אֶצְלָהּ אֲחוֹתָהּ, אָמְרָה לָהּ, אֲחוֹתִי לָמָּה נִכְנַסְתְּ לְדָבָר זֶה, לֹא שֶׁתְּשַׁמְּשִׁי אֶת הַמֶּלֶךְ, הָגִיסִי דַּעְתֵּךְ וּבוֹאִי שַׁמְּשִׁי אֶת הַמֶּלֶךְ. כָּךְ אָמַר לוֹ מֹשֶׁה לְאַהֲרֹן, אַהֲרֹן אָחִי, לָמָּה נִבְחַרְתָּ לִהְיוֹת כֹּהֵן גָּדוֹל, לֹא שֶׁתְּשָׁרֵת לִפְנֵי הַמָּקוֹם, הָגֵס דַּעְתְּךָ וּבוֹא וַעֲבֹד עֲבוֹדָתְךָ. וְיֵשׁ אוֹמְרִים הָיָה אַהֲרֹן רוֹאֶה אֶת הַמִּזְבֵּחַ כְּתַבְנִית שׁוֹר, וְהָיָה מִתְיָרֵא מִמֶּנּוּ. נִכְנַס מֹשֶׁה אֶצְלוֹ, אָמַר לוֹ, אַהֲרֹן אָחִי, לֹא תִּירָא מִמַּה שֶׁאַתָּה מִתְיָרֵא, הָגֵס דַּעְתְּךָ וּבֹא קְרַב אֵלָיו. לְכָךְ אָמַר "קְרַב אֶל הַמִּזְבֵּחַ וַיִּקְרַב אֶל הַמִּזְבֵּחַ", בִּזְרִיזוּת. וְטַעַם דָּבָר זֶה כִּי בַּעֲבוּר שֶׁהָיָה אַהֲרֹן קְדוֹשׁ ה' וְאֵין בְּנַפְשׁוֹ חֵטְא זוּלָתִי מַעֲשֵׂה הָעֵגֶל, הָיָה הַחֵטְא הַהוּא קָבוּעַ לוֹ בְּמַחְשַׁבְתּוֹ, כְּעִנְיָן שֶׁנֶּאֱמַר (תהלים נא ה) "וְחַטָּאתִי נֶגְדִּי תָמִיד", וְהָיָה נִדְמֶה לוֹ כְּאִלּוּ צוּרַת הָעֵגֶל שָׁם מְעַכֵּב בְּכַפָּרוֹתָיו, וּלְכָךְ אָמַר לוֹ הָגֵס דַּעְתְּךָ, שֶׁלֹּא יִהְיֶה שְׁפַל רוּחַ כָּל כָּךְ, שֶׁכְּבָר רָצָה אֱלֹהִים אֶת מַעֲשָׂיו. וַאֲחֵרִים מְפָרְשִׁים שֶׁהָיָה הַשָּׂטָן מַרְאֶה לוֹ כֵן, כְּמוֹ שֶׁאָמְרוּ שָׁם, אַהֲרֹן אָחִי אַף עַל פִּי שֶׁנִּתְרַצָּה הַמָּקוֹם לְכַפֵּר עֲוֹנֹתֶיךָ צָרִיךְ אַתָּה לִתֵּן לְתוֹךְ פִּיו שֶׁל שָׂטָן, שֶׁמָּא יַשְׂטִינְךָ בְּבִיאָתְךָ לַמִּקְדָּשׁ וכו', בְּתוֹרַת כֹּהֲנִים (שמיני מלואים ג). וְטַעַם "וְכַפֵּר בַּעַדְךָ וּבְעַד הָעָם", יֹאמַר קְרַב אֶל הַמִּזְבֵּחַ לַעֲשׂוֹת כָּל הַקָּרְבָּנוֹת, וַעֲשֵׂה תְּחִלָּה אֶת חַטָּאתְךָ וְאֶת עֹלָתֶךָ, וְכַפֵּר בַּעַדְךָ תְּחִלָּה בְּקָרְבְּנוֹתֶיךָ וּבְעַד הָעָם אַחֲרֵי כֵן, שֶׁתַּעֲשֶׂה קָרְבַּן הָעָם וְכַפֵּר בַּעֲדָם בְּקָרְבָּנָם. לִמֵּד אוֹתוֹ שֶׁיָּבֹא זַכַּאי וִיכַפֵּר עַל הַחַיָּב (יומא מג):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
DRAW NEAR UNTO THE ALTAR. 8. AND AARON DREW NEAR UNTO THE ALTAR AND SLEW THE CALF. It seems to me in accordance with the plain meaning of Scripture that Moses said to Aaron: “Draw near to the north side of the altar and offer there the sin-offering and the burnt-offering, for they are to be slaughtered on the north side of the altar.”²⁵ Moses, however, said it briefly since Aaron already knew [that these offerings were to be slaughtered on the north side of the altar].
Our Rabbis in the Torath Kohanim were, however, prompted by [the use of] these expressions to draw a parable [and to say]:²⁶ 8. The Rabbis were prompted by the use of the phrase “draw near,” which Ramban explained to mean “draw near to the north side of the altar.” “To what can this be compared? To a human king who married a woman, who in her shyness [did not dare to enter] before him. Her sister then approached her, saying, ‘My sister, why did you enter this matter? Was it not in order that you serve the king? Embolden yourself and go in to serve the king!’ Similarly did Moses say to Aaron: ‘My brother! Why were you chosen to be the High Priest? Was it not so that you minister before G-d? Embolden yourself and come and do your priestly activities.’ Some Rabbis say that Aaron saw the [horned] altar in *the form of the bull* [which — as stated in Psalms 106: 20 — Israel had worshipped], and he was frightened by it. Then Moses came near and said to him, ‘My brother, Aaron, do not be afraid of that which you fear. Embolden yourself and come near it.’ This is why he said, *draw near unto the altar*, and [Aaron] drew near unto the altar — with zeal.” The reason for this [apparition which Aaron saw in the altar] was that since Aaron was *the holy one of the Eternal*,²⁷ having no sin on his soul except for the incident of the golden calf, therefore that sin was firmly fixed in his mind, something like that which is said, *and my sin is ever before me*.²⁸, 51:5. It thus appeared to him as if the form of the calf was there [in the altar] preventing his [attaining] atonement [through the offerings he was to bring]. That is why Moses said to him, “Embolden yourself so that you should not be of such humble spirit,” *for G-d has already accepted* his *works*.²⁹ Other scholars explain that it was Satan who showed him this apparition, just as they have said there in the Torath Kohanim:³⁰ 3. “My brother Aaron, although G-d has agreed to grant atonement for your sin, you must nonetheless close the mouth of Satan [through your offerings], lest he accuse you when you enter the Sanctuary etc.” And the expression, *and make atonement for thyself, and for the people* means as follows: “*draw near unto the altar* to bring all the offerings, *and offer* first *thy sin-offering, and thy burnt-offering, and make atonement for thyself* first with thy offerings, *and for the people* afterwards, through bringing their offering and atoning for them by means thereof.” Thus Moses taught Aaron that the guiltless should come and effect atonement for those who are guilty.³¹

footnotes:
²⁵ Above, 1:11; 6:18.
²⁶ Torath Kohanim, beginning of Shemini
²⁷ Psalms 106:16.
²⁸ Ibid.
²⁹ See Ecclesiastes 9:7.
³⁰ Torath Kohanim, beginning of Shemini
³¹ Yoma 43 b.


###### Ramban on Leviticus 9:17:1
[Ramban on Leviticus 9:17:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/9:17:1)

**מִלְּבַד עֹלַת הַבָּקָר** הֻצְרַךְ הַכָּתוּב לְהַזְכִּיר זֶה בְּכָאן לְלַמֵּד שֶׁאֵין עוֹלַת הָעָם פּוֹטֶרֶת עוֹלַת הַתָּמִיד וְלֹא קוֹדֶמֶת לָהּ. וְלֹא הֻצְרַךְ לְהַזְכִּיר כֵּן בִּימֵי הַמִּלּוּאִים, לְפִי שֶׁהֵם קָרְבְּנוֹת יָחִיד לְמַלֵּא יַד הַכֹּהֲנִים, וּבְיָדוּעַ שֶׁלֹּא פָּטְרוּ אֶת הַתָּמִיד וְלֹא קָדְמוּ אֵלָיו. וּבְתוֹרַת כֹּהֲנִים (שמיני מלואים יב) שָׁנוּ, "וַיַּקְטֵר עַל הַמִּזְבֵּחַ מִלְּבַד עֹלַת הַבֹּקֶר", מָה בָּא זֶה לְלַמְּדֵנוּ, אִם לְלַמֵּד שֶׁאִם לֹא מָצָא מִנְחָה יָבִיא בְּהֵמָה, וַהֲלֹא כְּבָר נֶאֱמַר (ויקרא ט':ט"ז) "וַיַּקְרֵב אֶת הָעֹלָה וַיַּעֲשֶׂהָ כַּמִּשְׁפָּט", אִם כֵּן לָמָּה נֶאֱמַר "וַיַּקְטֵר עַל הַמִּזְבֵּחַ מִלְּבַד עֹלַת הַבֹּקֶר", מְלַמֵּד שֶׁשְּׁתֵּי מְנָחוֹת הָיוּ שָׁם, אַחַת עַל הָעוֹלָה וְאַחַת בִּפְנֵי עַצְמָהּ. וּפֵרוּשׁוֹ שֶׁאִלּוּ אָמַר "וַיַּקְרֵב אֶת הָעֹלָה וַיַּעֲשֶׂהָ כַּמִּשְׁפָּט מִלְּבַד עֹלַת הַבֹּקֶר" הָיָה לְלַמֵּד שֶׁהַתָּמִיד קוֹדֵם, כְּמוֹ שֶׁאוֹמֵר בְּפָרָשַׁת הַמּוּסָפִין "עַל עֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ" (במדבר כח טו), "מִלְּבַד עֹלַת הַתָּמִיד" (שם פסוק לא), אֲבָל כְּשֶׁהִזְכִּיר הַמִּנְחָה "וַיַּקְרֵב אֶת הַמִּנְחָה וַיְמַלֵּא כַפּוֹ מִמֶּנָּה וַיַּקְטֵר עַל הַמִּזְבֵּחַ מִלְּבַד עֹלַת הַבֹּקֶר" נִרְאֶה שֶׁעַל הַמִּנְחָה הוּא אוֹמֵר, וּלְפִיכָךְ דִּקְדְּקוּ שֶׁאִם בָּא לוֹמַר שֶׁהִקְרִיב זוֹ הַמִּנְחָה לְבַדָּהּ וְלֹא הִקְרִיב מִנְחַת נְסָכִים לְתָמִיד וְלֹא לְעוֹלַת הָעָם, שֶׁלֹּא מָצָא אֶלָּא לִנְדָבָה זוֹ, וַהֲלֹא כְּבָר נֶאֱמַר "וַיַּקְרֵב אֶת הָעֹלָה וַיַּעֲשֶׂהָ כַּמִּשְׁפָּט", שֶׁקָּרְבָה כְּמִשְׁפָּטָהּ בְּמִנְחַת נְסָכִים, אִם כֵּן לָמָּה נֶאֱמַר "וַיַּקְרֵב וַיַּקְטֵר עַל הַמִּזְבֵּחַ מִלְּבַד עֹלַת הַבֹּקֶר", לוֹמַר שֶׁהִקְרִיב הַמִּנְחָה הַזּוֹ מִלְּבַד עוֹלַת הַבֹּקֶר וּמִנְחָתָהּ, שֶׁאֵין הַמִּנְחָה הַזּוֹ מִנְחַת נְסָכִים אֶלָּא מִנְחַת נְדָבָה שֶׁל יִשְׂרָאֵל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
BESIDES THE BURNT-OFFERING OF THE MORNING. Scripture had to mention this here, in order to teach us that the burnt-offering of the people [which was a special offering for that day] did not exempt [them from bringing] the Daily burnt-offering, nor did it precede it [as nothing may ever be offered before the Daily burnt-offering of the morning]. But Scripture did not have to mention this about the seven days of consecration [namely that the offerings of those days were to be offered *besides the burnt-offering of the morning*], because those were offerings of individuals [i.e., Aaron and his sons] to consecrate them as priests, and it is self-understood that such offerings did not exempt [them from bringing] the Daily burnt-offering, nor did they precede it.
In the Torath Kohanim the Rabbis have taught:³² 12. The meaning of this quote will be explained by Ramban further on in the text. “*And the meal-offering was presented; and he filled his hand therefrom and burnt it on the altar, besides the burnt-offering of the morning*. What does this come to teach us? Shall we say it teaches us that if he could not obtain the meal-offering [which was offered with every burnt-offering] that he should nevertheless bring the animal [as a burnt-offering]? [That could not be the case], for it has already been stated, *And the burnt-offering was presented, and he offered it according to the ordinances*.³³ If so, why does it say, *and he burnt it* [i.e., the meal-offering] *upon the altar, besides the burnt-offering of the morning*? It is to teach us that there were two meal-offerings there, one for the [Daily] burnt-offering and one [brought] by itself” [for the burnt-offering of the people, which was a special offering of that eighth day].
The meaning of this text [of the Torath Kohanim] is as follows: Had Scripture stated, “And the burnt-offering was presented, and he offered it according to the ordinance, besides the burnt-offering of the morning,” the sense thereof would have been to teach that the Daily burnt-offering precedes [the other offerings], as He says in the section of the Additional Offerings, *it shall be offered beside the continual burnt-offering, and the drink-offering thereof;*³⁴ *beside the continual burnt-offering*.³⁵, Verse 31. But since He mentioned the meal-offering — stating, *And the meal-offering was presented; and he filled his hand therefrom, and burnt it on the altar, besides the burnt-offering of the morning* — it appears that [the phrase, *besides the burnt-offering of the morning*] is said with reference to the meal-offering. Therefore the Rabbis commented that if it comes to say that he offered this meal-offering alone, but did not offer the drink-offering of the Daily burnt-offering nor that of the people’s burnt-offering [of the eighth day], because he only found [ingredients] for this freewill meal-offering — [that could not be the case]. For [in the preceding verse] it has already been stated, *And the burnt-offering was presented, and he offered it according to the ordinance*,³⁶. The question then re-appears: why is the phrase *besides the burnt-offering of the morning* mentioned in connection with the meal-offering? which means that it was offered according to its ordinance, with the drink-offering. [Thus we cannot derive from here a principle that the lack of the drink-offering does not prevent the bringing of the offering itself, if the meal-offering and the wine for the drink-offering are not obtainable.] If so, why does it say, *And the meal-offering was presented* etc. *and he burnt it on the altar, besides the burnt-offering of the morning*? It is to teach that he offered this meal-offering [of the people’s burnt-offering brought on the eighth day] “*besides the burnt-offering of the morning* and its meal-offering,” for this meal-offering was not the drink-offering [which is an obligatory part of the Daily burnt-offering], but was the *freewill* meal-offering of Israel [namely part of the burnt-offering of the people which they brought on that day].³⁷ and its meal-offering.” It should be pointed out that Ramban refers to this meal-offering as *minchath-nedavah* (“*freewill* — meal-offering”) not because of its voluntary nature, namely that it be optional for Israel to bring it or not. The name *minchath-nedavah* is only to distinguish it from the meal-offering which constantly accompanied the Daily Whole-offering of the people, while this one represented the willing spirit of the people on this day. See further my Hebrew commentary p. 45.

footnotes:
³² Torath Kohanim, beginning of Shemini
³³ Verse 16.
³⁴ Numbers 28:15.
³⁵ Ibid.
³⁶ Verse 16. This shows that the drink-offering was brought together with the people’s burnt-offering of the eighth day, for otherwise it would not have been according to the ordinance
³⁷ For one might have thought that since the burnt-offering of the people brought especially on this eighth day was also a public one, it should be exempted from the duty of bringing a meal-offering, as the meal-offering of the Daily Whole-offering had already been brought; hence Scripture stated that this meal-offering which came with the people’s burnt-offering, was offered “besides the burnt-offering of the morning


###### Ramban on Leviticus 9:19:1
[Ramban on Leviticus 9:19:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/9:19:1)

**וְהַמְּכַסֶּה** חֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ט':י"ט). וְאֵינֶנּוּ נָכוֹן בְּעֵינַי, כִּי לָמָּה יַזְכִּיר הַחֵלֶב הַזֶּה וְלֹא יַזְכִּיר הַחֲלָבִים הָאֲחֵרִים. אֲבָל עַל דַּעְתִּי "הַמְכַסֶּה" שֵׁם לְכֻלָּם, כִּי כָּל חֵלֶב שֶׁיִּקְרַב לְגַבֵּי הַמִּזְבֵּחַ הוּא מְכַסֶּה, כִּי הָאֶחָד חֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב וְהַשֵּׁנִי כָּל הַחֵלֶב אֲשֶׁר עַל הַקֶּרֶב וְגַם הוּא מְכַסֶּה, וְהַחֵלֶב אֲשֶׁר עַל הַכְּלָיוֹת יְכַסֶּה עֲלֵיהֶן, וְכֵן אֲשֶׁר עַל הַכְּסָלִים, וּכְמוֹ שֶׁאָמְרוּ (חולין צג) חֵלֶב שֶׁהַבָּשָׂר חוֹפֶה אוֹתוֹ מֻתָּר, שֶׁעַל הַכְּסָלִים אָמַר רַחֲמָנָא וְלֹא שֶׁבְּתוֹךְ הַכְּסָלִים. וְהִנֵּה הַכָּתוּב הַזֶּה נִמְשָׁךְ לְמַעְלָה, "וַיַּמְצִאוּ בְּנֵי אַהֲרֹן אֵלָיו אֶת הַדָּם" שֶׁל שׁוֹר וְאַיִל הַנִּזְכָּרִים, "וְאֶת הַחֲלָבִים מִן הַשּׁוֹר", אֲבָל מִן הָאַיִל הִמְצִיאוּ אֵלָיו הָאַלְיָה וְהַחֵלֶב, וּמִשְּׁנֵיהֶם הַכְּלָיוֹת וְיוֹתֶרֶת הַכָּבֵד. וְאָמַר **וַיָּשִׂימוּ אֶת הַחֲלָבִים עַל הֶחָזוֹת** כִּי הָאַלְיָה וְהַכְּלָיוֹת וְיוֹתֶרֶת הַכָּבֵד יִתְּנוּ לְמַטָּה וְהַחֲלָבִים עֲלֵיהֶן, וְהַכֹּל עַל הֶחָזוֹת. וְהִנֵּה הַחֲלָבִים לְבַדָּם יֵרָאוּ לְמַעְלָה, וְהוּא דֶּרֶךְ כָּבוֹד בַּהַקְטָרָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
V’HAMECHASEH’ (AND THAT WHICH COVERETH THE INWARDS). “That is, the fat which covers the inwards.” Thus the language of Rashi. But it does not appear to me to be correct, for why should He mention [only] this particular fat and not the other fats [which were burnt on the altar]?³⁸ Rather, the word *hamechaseh* in my opinion is a term for all the fats, since all fats which are burnt on the altar are “covering” [fats]. One is *the fat which covereth the inwards*,³⁹, 3:3, etc. and the second is *all the fat that is upon the inwards*,³⁹, 3:3, etc. and that too “covers” [the inwards]; the fat which is upon the kidneys covers them, as does also the fat *which is upon the loins*.⁴⁰, Verse 4. This is similar to that which the Rabbis have said:⁴¹ “Fat which the meat covers is permissible to be eaten, for the Merciful One said, the fat *which is upon the loins* [is called ‘fat’], and not that which is within the loins.” This verse is thus a continuation of the above: *and Aaron’s sons delivered unto him the blood*⁴² of the ox and the ram mentioned [in the first part of that verse], *and the fat of the ox*,⁴³ but *of the ram* they presented to him the fat tail and “the fat” [as the word *mechaseh* indicates], and of the two [the ox and the ram, they presented to him] *the kidneys, and the lobe of the liver*. Scripture states, *And they put the fat upon the breasts*,⁴⁴ for they placed the fat tail, the kidneys, and the lobe of the liver at the bottom, and the [other] fats on the top of them, and everything upon the breasts. Thus the fats alone were visible above, this being the respectful way to burn them [on the altar].

footnotes:
³⁸ See above, 3:3-4.
³⁹ Ibid.
³⁹ Ibid.
⁴⁰ Ibid.
⁴¹ Chullin 93 a.
⁴² Verse 18.
⁴³ In Verse 19 before us.
⁴⁴ Verse 20.


###### Ramban on Leviticus 9:20:1
[Ramban on Leviticus 9:20:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/9:20:1)

**וַיַּקְטֵר הַחֲלָבִים הַמִּזְבֵּחָה** עִם שְׁאָר הַנִּזְכָּרִים, אֲבָל בַּעֲבוּר הֱיוֹת הַהַקְטָרָה גְּדוֹלָה בַּחֲלָבִים יַזְכִּירֵם. וְכֵן "וַתֹּאכַל עַל הַמִּזְבֵּחַ אֶת הָעֹלָה וְאֶת הַחֲלָבִים" (ויקרא ט':כ"ד):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND HE BURNT THE FAT UPON THE ALTAR — together with the others mentioned [namely, *the fat tail, and that which covereth the inwards, and the lobe of the liver*, and the breasts]. But because the burning of the fats is greater, He mentions [only] them. Similarly, *it consumed upon the altar the burnt-offering and the fats*.⁴⁵

footnotes:
⁴⁵ Verse 24. Here too, Scripture singles out “the fats,” although the fire also consumed the tail, etc., because the burning of the fats was greater.


###### Ramban on Leviticus 9:22:1
[Ramban on Leviticus 9:22:1](https://torahapp.org/share/book/Ramban%20on%20Leviticus/r/9:22:1)

**וַיִּשָּׂא אַהֲרֹן אֶת יָדָיו אֶל הָעָם וַיְבָרְכֵם** בִּרְכַּת כֹּהֲנִים, יְבָרֶכְךָ יָאֵר יִשָּׂא, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא ט':כ"ב). וְאִם כֵּן תִּהְיֶה פָּרָשַׁת "דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר כֹּה תְבָרֲכוּ אֶת בְּנֵי יִשְׂרָאֵל" שֶׁבְּחֻמַּשׁ הַפְּקוּדִים (במדבר ו כג) מֻקְדֶּמֶת לָזֶה. וְאוּלַי כֵּן הוּא, כִּי סְמוּכָה לְמָה שֶׁנֶּאֱמַר שָׁם (ז א) "וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן". וְיִתָּכֵן לוֹמַר כִּי אַהֲרֹן פֵּרֵשׂ כַּפָּיו הַשָּׁמַיִם וּבֵרַךְ אֶת הָעָם כַּאֲשֶׁר עָשָׂה שְׁלֹמֹה, שֶׁנֶּאֱמַר (מלכים א ח כב) "וַיַּעֲמֹד שְׁלֹמֹה לִפְנֵי מִזְבַּח ה' וַיִּפְרֹשׂ כַּפָּיו הַשָּׁמָיִם", וְשָׁם (ויקרא ט':נ"ה) נֶאֱמַר "וַיַּעְמֹד וַיְבָרֶךְ אֵת כָּל קְהַל יִשְׂרָאֵל קוֹל גָּדוֹל לֵאמֹר", וּלְפִיכָךְ לֹא הִזְכִּיר הַכָּתוּב שֶׁצִּוָּה אוֹתוֹ מֹשֶׁה לַעֲשׂוֹת כֵּן. וּבַבָּרַיְתָא שֶׁל פָּרָשַׁת מִלּוּאִים בְּת"כ (ריש פרשת שמיני ל) רָאִיתִי "וַיְבָרְכֵם" זוֹ בְּרָכָה סְתוּמָה שֶׁאִי אַתָּה יוֹדְעָהּ, חָזַר הַכָּתוּב וּפֵרֵשׁ לְהַלָּן "יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ יָאֵר ה' פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ יִשָּׂא ה' פָּנָיו אֵלֶיךָ" וְגוֹ', וַעֲדַיִן יֵשׁ לִי לוֹמַר שֶׁכָּךְ אָמְרוּ בְּרָכָה זוֹ שֶׁבֵּרַךְ אַהֲרֹן אֶת הָעָם מֵעַצְמוֹ סְתוּמָה הִיא וְלֹא פֵּרֵשׁ לָנוּ הַכָּתוּב מַה הִיא, אֲבָל בְּרָכָה שֶׁנִּצְטַוּוּ הַכֹּהֲנִים לְדוֹרוֹת נִתְפָּרְשָׁה וְהִיא שָׁוָה בְּכָל הַכֹּהֲנִים לְעוֹלָם, אוֹ שֶׁהֵם סְבוּרִים שֶׁכָּאן צִוָּה אוֹתוֹ בִּנְשִׂיאוּת כַּפַּיִם לְיוֹם זֶה וּלְהַלָּן נִתְּנָה בְּרָכָה זוֹ לוֹ וּלְבָנָיו לְדוֹרוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND AARON LIFTED UP HIS HANDS TOWARD THE PEOPLE, AND BLESSED THEM — “with the priestly benediction: *The Eternal bless thee* …. *The Eternal make His face shine upon thee … The Eternal lift up His countenance upon thee …*”⁴⁶ Thus the language of Rashi. But if so, the section of *Speak unto Aaron and unto his sons, saying: Thus ye shall bless the children of Israel*, in the Book of Numbers,⁴⁷, Verse 23. takes chronological precedence over this section! Perhaps it is [indeed] so since it is placed near to that which it says there, *And it came to pass on the day that Moses had made an end of setting up the Tabernacle*⁴⁸, 7:1. [which was on the first of Nisan — “the eighth day” herein discussed].
It is possible to say that Aaron spread forth his hands towards heaven and blessed the people, just as Solomon did, as it is said, *And Solomon stood before the altar of the Eternal in the presence of all the congregation of Israel, and spread forth his hands, toward heaven*,⁴⁹ and there it is said, *And he stood, and blessed all the congregation of Israel with a loud voice, saying*, etc.⁵⁰, Verse 55. Therefore Scripture does not mention that Moses commanded him to do so [i.e., to say the priestly blessing, since it had in fact not yet been given].
In the Beraitha⁵¹ Note 65. of the section of consecration in the Torath Kohanim I have seen it said:⁵² 30. “*And he blessed them*. This is an unspecified blessing [the nature of which] you do not know. Scripture [therefore] went back and explained it further on: *The Eternal bless thee, and keep thee. The Eternal make His face to shine upon thee, and be gracious unto thee. The Eternal lift up His countenance upon thee, and give thee peace*.”⁴⁶ Nonetheless, I could still say that the Rabbis of this Beraitha were saying as follows: “This blessing with which Aaron blessed the people of his own accord, is unspecified, and Scripture did not explain to us what it was. But the blessing that the priests have been commanded to say in all future generations, has been expressly set forth, it applying to all priests alike forever. Or it may be that [the Rabbis of this Beraitha] are of the opinion that here He commanded him [to say] the priestly blessing for that day, and later on [as stated in the Book of Numbers] this blessing was given to Aaron and his sons for the succeeding generations.”

footnotes:
⁴⁶ Numbers 6:24-26.
⁴⁷ Ibid.
⁴⁸ Ibid.
⁴⁹ I Kings 8:22.
⁵⁰ Ibid.
⁵¹ See Seder Vayikra
⁵² Torath Kohanim, beginning of Shemini
⁴⁶ Numbers 6:24-26.