## Ramban on Numbers Chapter 15

###### Ramban on Numbers 15:2:1
[Ramban on Numbers 15:2:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/15:2:1)

**כִּי תָבֹאוּ אֶל אֶרֶץ מוֹשְׁבֹתֵיכֶם** – אַחַר שֶׁהִבְטִיחַ אֶת הַבָּנִים שֶׁיָּבֹאוּ אֶל הָאָרֶץ, הִשְׁלִים לָהֶם תּוֹרַת הַקָּרְבָּנוֹת שֶׁיַּקְרִיבוּ נְסָכִים בְּבוֹאָם לָאָרֶץ. וְאוּלַי הָיָה זֶה עַתָּה לְנַחֲמָם וּלְהַבְטִיחָם, כִּי הָיוּ נוֹאָשִׁים לֵאמֹר, מִי יוֹדֵעַ מַה יִהְיֶה לְאֹרֶךְ יָמִים לְסוֹף אַרְבָּעִים שָׁנָה, וְאִם יֶחְטְאוּ גַּם הַבָּנִים. וְלָכֵן רָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא לְנַחֲמָם, כִּי בְּצַוֹּתוֹ אוֹתָם בְּמִצְווֹת הָאָרֶץ הִבְטִיחָם שֶׁגָּלוּי לְפָנָיו שֶׁיָּבֹאוּ וְיִירְשׁוּ אוֹתָהּ. וְהִנֵּה צִוָּה בַּנְּסָכִים בָּאָרֶץ בַּעֲשׂוֹתָם עוֹלוֹת וּזְבָחִים, כִּי בַּמִּדְבָּר לֹא נִתְחַיְּיבוּ בִּנְסָכִים לְבַד בַּתָּמִיד שֶׁנֶּאֱמַר בּוֹ: ״וְנֵסֶךְ רְבִיעִית הַהִין יָיִן לַכֶּבֶשׂ הָאֶחָד״ (שמות כט מ), כִּי שָׁם נֶאֱמַר: ״פֶּתַח אֹהֶל מוֹעֵד לִפְנֵי ה' אֲשֶׁר אִוָּעֵד לָכֶם שָׁמָּה לְדַבֵּר אֵלֶיךָ שָׁם״ (שם פסוק מב). וְכֵן הַנְּשִׂיאִים בַּחֲנֻכָּה שֶׁלָּהֶם לֹא הֵבִיאוּ נְסָכִים. וְרַבּוֹתֵינוּ נֶחְלְקוּ בָּזֶה, מֵהֶם שֶׁאָמְרוּ בְּסִפְרֵי (שלח קז): בָּא הַכָּתוּב לְלַמֶּדְךָ שֶׁלֹּא נִתְחַיְּיבוּ בַּנְּסָכִים אֶלָּא מִבִּיאָתָם לָאָרֶץ וְאֵילָךְ וְכוּ', וּמֵהֶם שֶׁאָמְרוּ שֶׁלֹּא נִתְחַיֵּב הַיָּחִיד בַּנְּסָכִים אֶלָּא מִבִּיאָתָם לָאָרֶץ וְאֵילָךְ. וְהִשְׁלִים עוֹד תּוֹרַת כֹּהֲנִים וְצִוָּה עַל הַחַלָּה שֶׁלֹּא נָהֲגָה בַמִּדְבָּר. כִּי הַתְּרוּמָה וְהַמַּעֲשֵׂר בְּיָדוּעַ שֶׁלֹּא יִנְהֲגוּ שָׁם, כִּי הֵם מֵרוּחַ הַגּוֹי וּבְחוּצָה לָאָרֶץ. וְיֵשׁ עוֹד שִׁנּוּי בַּחַלָּה עַל דַּעַת רַבּוֹתֵינוּ (כתובות כה א) שֶׁנִּתְחַיְּיבוּ בְַחַלָּה כְּשֶׁנִּכְנְסוּ לָאָרֶץ מִיָּד, וְלֹא נִתְחַיְּיבוּ בַּמַּעַשְׂרוֹת וּבַתְּרוּמָה אֶלָּא לְאַחַר יְרֻשָּׁה וִישִׁיבָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
WHEN YE ARE COME INTO THE LAND OF YOUR HABITATIONS. After He had assured the children [of those who had left Egypt] that they would come into the Land,¹⁷⁶ He completed [telling] them the laws of the offerings, and that they should bring the drink-offerings when they enter the Land. Perhaps this [section] was [told to them] now in order to console them and give them an assurance [that they would indeed take possession of the Land], for they began to give up hope, saying: “Who knows what will happen in such a long time — after forty years — for may be the children will also sin?” Therefore the Holy One, blessed be He, saw fit to comfort them, for by commanding them precepts which are applicable [only] in the Land, He thereby was assuring them that it is clearly destined by Him that they will come into and inherit the Land.
Now He commanded them concerning the drink-offerings [that they were to bring] in the Land when making burnt-offerings and peace-offerings, since in the wilderness they had no duty to bring drink-offerings except with the continual [daily] burnt-offering, concerning which it is said, *and the fourth part of a hin of wine for a drink-offering for the one sheep;*¹⁷⁷ for there it is said [that it be brought continually every day] *at the door of the Tent of Meeting before the Eternal, where I will meet with you, to speak there unto thee*.¹⁷⁸, Verse 42. Similarly the princes when bringing their dedication-offerings¹⁷⁹ did not include amongst them drink-offerings.
Now our Rabbis differed on this matter. Some of them said in the Sifre¹⁸⁰ 107. that Scripture here teaches us that they only became obliged to bring drink-offerings from the time that they came into the Land onwards etc.; but some of them said that it is [only] the individual who was not obliged to bring drink-offerings [together with his offering] until they entered the Land [but public offerings were always accompanied by drink-offerings].
He also completed [here] the laws relating to the priests by commanding the [duty of the] dough-offering,¹⁸¹ which was not applicable in the wilderness, for it was already known that the heave-offering and the tithes do not apply there, since such produce was winnowed by non-Jews and [grown] outside the Land of Israel. There is also a difference in the opinion of the Rabbis¹⁸² 110. concerning the [law of the] dough-offering [which is different from that of tithes etc.], namely that they became subject to the law of the dough-offering as soon as they entered the Land, but were not liable to [separate] tithes and the heave-offering until after [the fourteen years of] the conquest and settlement [of the Land].

footnotes:
¹⁷⁶ Above, 14:31.
¹⁷⁷ Exodus 29:40.
¹⁷⁸ Ibid.
¹⁷⁹ Above, 7:12-83.
¹⁸⁰ Sifre, Shelach
¹⁸¹ Further, Verses 17;21.
¹⁸² Sifre, Shelach


###### Ramban on Numbers 15:22:1
[Ramban on Numbers 15:22:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/15:22:1)

**וְכִי תִשְׁגּוּ וְלֹא תַעֲשׂוּ אֵת כָּל הַמִּצְוֹת הָאֵלֶּה** – הַפָּרָשָׁה הַזֹּאת סְתוּמָה בְּמַשְׁמָעָהּ, וְיִטְעוּ בָהּ בַּעֲלֵי הַפְּשָׁט לוֹמַר שֶׁהוּא קָרְבָּן עַל מִי שֶׁלֹּא עָשָׂה מַה שֶׁצִּוָּה לַעֲשׂוֹת וְהוּא שׁוֹגֵג. וְדִבְרֵיהֶם דִּבְרֵי רוּחַ, שֶׁאִם כֵּן יִהְיֶה חִיּוּב קָרְבָּן בְּכָל מִצְוֹת עֲשֵׂה שֶׁבַּתּוֹרָה כְּשֶׁלֹּא קִיֵּם אֶת כֻּלָּם וְשָׁגַג בְּאַחַת מֵהֶם, וְיִהְיֶה חִיּוּב כָּרֵת בְּכָל מִי שֶׁאֵינוֹ מְקַיֵּם אֶת כֻּלָּם כְּשֶׁיַּעֲבֹר עַל אַחַת מֵהֶן בְּמֵזִיד, כִּי הַכָּתוּב אוֹמֵר ״אֵת כָּל אֲשֶׁר צִוָּה ה' (אותו) אֲלֵיכֶם״ (במדבר ט״ו:כ״ג). וְעוֹד שֶׁאָמַר כָּאן ״וְהָיָה אִם מֵעֵינֵי הָעֵדָה נֶעֶשְׂתָה לִשְׁגָגָה״ (במדבר ט״ו:כ״ד), כִּי שִׁגְגָתָם בְּמַעֲשֶׂה שֶׁעָשׂוּ, לֹא שֶׁיָּשְׁבוּ וְלֹא עָשׂוּ. וְכֵן ״אֲשֶׁר תַּעֲשֶׂה בְּיָד רָמָה״ (במדבר ט״ו:ל׳). אֲבָל טַעְמוֹ שֶׁתִּשְׁגּוּ וְלֹא תַעֲשׂוּ מַה שֶׁצִּוָּה הַשֵּׁם אֲבָל תַּעֲשׂוּ הֶפְכּוֹ, אוֹ יֹאמַר שֶׁתִּשְׁגּוּ וְלֹא תַעֲשׂוּ מִצְוֹתָיו בְּמַה שֶׁהִזְהִיר אֶתְכֶם שֶׁלֹּא לַעֲשׂוֹת, כִּי הַמְּנִיעוֹת בְּלֹא תַעֲשֶׂה יִקָּרְאוּ מִצְוֹת, כְּמוֹ שֶׁאָמַר ״כִּי תֶחֱטָא בִשְׁגָגָה מִכָּל מִצְוֹת ה' אֲשֶׁר לֹא תֵעָשֶׂינָה״ (ויקרא ד ב). וְהִנֵּה חִיּוּב הַקָּרְבָּן הַזֶּה בְּשִׁגְגַת הָעֵדָה מְשֻׁנֶּה מִן הַקָּרְבָּן הָאָמוּר בְּפָרָשַׁת וַיִּקְרָא, כִּי שָׁם חַיָּב לְהָבִיא פַּר לְחַטָּאת (שם פסוק טו) וְכָאן פַּר לְעוֹלָה וְשָׂעִיר לְחַטָּאת. וְעַל כֵּן הֻצְרְכוּ רַבּוֹתֵינוּ לוֹמַר (הוריות ח) שֶׁזֶּה הַקָּרְבָּן עַל שִׁגְגַת עֲבוֹדָה זָרָה. וּלְשׁוֹן הַכָּתוּב שֶׁלֹּא נוֹצִיא אוֹתוֹ מִפְּשׁוּטוֹ וּמַשְׁמָעוֹ יֹאמַר: וְכִי תִשְׁגּוּ מִכָּל הַמִּצְוֹת וְתַעַבְרוּ עַל כָּל מַה שֶׁצִּוָּה הַשֵּׁם לָכֶם בְּיַד מֹשֶׁה שֶׁלֹּא תַעֲשׂוּ דָּבָר מִכָּל מַה שֶׁצִּוָּה אֶתְכֶם, תַּקְרִיבוּ הַקָּרְבָּן הַזֶּה. וּלְכָךְ לֹא הִזְכִּיר בְּכָאן כַּאֲשֶׁר יֹאמַר בְּקָרְבְּנוֹת הַחֵטְא "אַחַת מִכָּל מִצְוֹת ה'". וְהִנֵּה זֶה כְּפִי מַשְׁמָעוֹ הוּא קָרְבַּן הַמְּשֻׁמָּד לְכָל הַתּוֹרָה בְּשׁוֹגֵג, כְּגוֹן הַהוֹלֵךְ וְנִדְבַּק לְאַחַת מִן הָאֻמּוֹת לַעֲשׂוֹת כָּהֶם וְלֹא יִרְצֶה לִהְיוֹת בִּכְלַל יִשְׂרָאֵל כְּלָל, וְיִהְיֶה כָּל זֶה בְּשׁוֹגֵג, כְּגוֹן שֶׁיִּהְיֶה בְּיָחִיד תִּינוֹק שֶׁנִּשְׁבָּה לְבֵין הָאֻמּוֹת, וּבְקָהָל כְּגוֹן שֶׁיַּחְשְׁבוּ שֶׁכְּבָר עָבַר זְמַן הַתּוֹרָה וְלֹא הָיְתָה לְדוֹרוֹת עוֹלָם, אוֹ שֶׁיֹּאמְרוּ כְּמוֹ שֶׁזָּכַר בְּסִפְרֵי (שלח קט״ו): מִפְּנֵי מָה אָמַר הַמָּקוֹם? לֹא שֶׁנַּעֲשֶׂה וְנִטּוֹל שָׂכָר? אָנוּ לֹא עוֹשִׂים וְלֹא נוֹטְלִין שָׂכָר! כְּעִנְיָן שֶׁהָיוּ יִשְׂרָאֵל אוֹמְרִים וְשׁוֹאֲלִים אֶת יְחֶזְקֵאל, שֶׁנֶּאֱמַר: ״בָּאוּ אֲנָשִׁים מִזִּקְנֵי יִשְׂרָאֵל וַיֵּשְׁבוּ לְפָנַי״ (יחזקאל כ׳:א׳), אָמְרוּ לוֹ: רַבֵּנוּ יְחֶזְקֵאל, הֲרֵי עֶבֶד שֶׁמְּכָרוֹ רַבּוֹ לֹא יָצָא מֵרְשׁוּתוֹ וְכוּ׳. אוֹ שֶׁיִּשְׁכְּחוּ אֶת הַתּוֹרָה, וּכְבָר אֵרַע לָנוּ כֵן בַּעֲוֹנוֹתֵינוּ בִּימֵי מַלְכֵי יִשְׂרָאֵל הָרְשָׁעִים כְּגוֹן יָרָבְעָם, שֶׁשָּׁכְחוּ רֹב הָעָם הַתּוֹרָה וְהַמִּצְווֹת לְגַמְרֵי, וְכַאֲשֶׁר בָּא בְּסֵפֶר עֶזְרָא בְּאַנְשֵׁי בַּיִת שֵׁנִי. וְזֶהוּ שִׁמּוּשׁ לְשׁוֹן הַכָּתוּב, שֶׁהַשְּׁגָגָה הַזֹּאת הַנִּזְכֶּרֶת כָּאן הִיא בַּתּוֹרָה וּבַמִּצְווֹת בִּכְלָלָן, וְעַל כֵּן יִחֲדוּ לָהֶם רַבּוֹתֵינוּ מִצְוָה אַחַת שֶׁבְּשִׁגְגָתָהּ יֵצֵא מִכְּלַל יִשְׂרָאֵל וּמִכָּל הַמְּצֻוֶּה בָּהֶם, וְהִיא עֲבוֹדָה זָרָה. וְיִהְיֶה שִׁעוּר הַכָּתוּב: וְכִי תִשְׁגּוּ לָלֶכֶת אַחֲרֵי אֱלֹהִים אֲחֵרִים וְלֹא תַעֲשׂוּ דָּבָר מִכָּל מִצְוֹת ה׳, כִּי הַמּוֹדֶה בֶּאֱלוֹהַּ זוּלָתוֹ כְּבָר הוּא בָּטֵל אֶצְלוֹ כָּל מַה שֶׁצִּוָּה הַשֵּׁם הַנִּכְבָּד, בֵּין בְּמִצְוֹת עֲשֵׂה בֵּין בְּמִצְוֹת לֹא תַעֲשֶׂה, שֶׁאִם יֵשׁ אֱלוֹהַּ זוּלָתוֹ - יִרְאָתוֹ וּמִצְוֹתָיו וְכָל הַחִיּוּב בָּהֶם אֵינוֹ כְּלוּם. וּבָאָה זֹאת הַפָּרָשָׁה לְהַשְׁלִים בְּתוֹרַת כֹּהֲנִים דִּין שִׁגְגַת עֲבוֹדָה זָרָה, כִּי הַסֵּפֶר הַזֶּה יַשְׁלִים דִּינֵי הַקָּרְבָּנוֹת כַּאֲשֶׁר פֵּרַשְׁתִּי (בתחלת הספר), וְנִכְנְסָה כָּאן בַּעֲבוּר שֶׁהֵם מָרוּ דְּבַר הַשֵּׁם וְאָמְרוּ: ״נִתְּנָה רֹאשׁ וְנָשׁוּבָה מִצְרָיְמָה״ (במדבר י״ד:ד׳), לִהְיוֹת שָׁם בְּמִצְרַיִם כַּאֲשֶׁר הָיוּ בָרִאשׁוֹנָה בְּלֹא תּוֹרָה וּבְלֹא מִצְוֹת. וְהִנֵּה בָּאָה הַפָּרָשָׁה לְהוֹדִיעָם כִּי אֲפִלּוּ בַּע״ז יְכַפֵּר עַל הַשּׁוֹגְגִים, אֲבָל הָעוֹשִׂים בְּיָד רָמָה יַכְרִית אוֹתָם, וּכְבָר פֵּרַשְׁתִּי הַכָּרֵת הַזֶּה בְּסֵדֶר אַחֲרֵי מוֹת (ויקרא י״ח:כ״ט):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND WHEN YE SHALL ERR, AND NOT OBSERVE ALL THESE COMMANDMENTS. This section is obscure in meaning, and the commentators of the plain meaning of Scripture¹⁸³ have mistakenly explained it as referring to an offering which must be brought by one who has unwittingly failed to observe what G-d has commanded him to do. But these words are *words of wind*!¹⁸⁴ For if so, there would be an obligation to bring an offering for any of the positive commandments of the Torah, if a person did not fulfill them all and *unwittingly* [neglected to do] any one of them, and there would [also] be the punishment of excision¹⁸⁵ for anyone who does not fulfill them all, that is, who neglected *knowingly* to do [any] one of them, since Scripture states, *even all that the Eternal hath commanded him unto you!*¹⁸⁶ Moreover, He stated here, *And it shall be if it be ‘done’ in error by the congregation*,¹⁸⁷ [clearly indicating] that the error consists of a [positive] act which they did, and not of sitting back and failing to act! Similarly, *But the soul that ‘doeth’ ought with a high hand*¹⁸⁸ [which also indicates that the sin consisted of *doing* something which the Torah prohibited]. But the meaning [of the verse before us] is: “*When ye shall err and not observe* what G-d has commanded [you to do], but you do the opposite.” Or it [may be that the verse] is stating that [if] “*ye shall err and not observe* His commandments, namely those things that He has commanded you *not* to do,” since matters prohibited by a negative commandment are also called “commandments,” just as He said, *If any one shall sin through error against any of ‘the commandments’ of the Eternal concerning things which ought not to be done*.¹⁸⁹ Now this offering [mentioned here] which the congregation has to bring when sinning in error is different from the offering mentioned in the section of *Vayikra*, for there He commanded [the congregation] to bring *a bullock for a sin-offering*,¹⁹⁰, Verse 14. and here He commanded them to bring *a bullock for a burnt-offering and a he-goat for a sin-offering*.¹⁹¹ Therefore our Rabbis had to say that this offering [mentioned here] applies only to worshipping idols in error [and hence has a stricter form of atonement].
The language of the verses [here] without being taken out of its simple meaning and implication is [to be understood as if] He were saying: “*And when ye shall err* in *all* the commandments, and transgress *all* that G-d has commanded you *by the hand of Moses*,¹⁸⁶ inasmuch as you will not do *anything* of that which He has commanded you, then you shall bring this offering.” Therefore He does not mention here, as He does with reference to those offerings [brought] for [committing a particular] sin, *‘any of all the commandments’ of the Eternal*¹⁹² [since the reference here is to transgressing *all* the commandments, and not just one of them, as is explained further on]. Thus this section according to its plain meaning refers to [the duty of] one who is unwittingly an “apostate” with regard to the entire Torah, [to bring] an offering, such as one who goes and becomes assimilated amongst one of the nations, and behaves as they do and does not want to be part of Israel at all. This applies if it was all done in error, such as — in the case of an individual — a child who was taken into captivity among the nations [and grew up unaware of his Jewish origin], and in the case of the community, if they [mistakenly] thought that the time of the Torah had already passed, and that it was not given for all generations; or if they say — as is mentioned in the Sifre¹⁹³ 115. — “‘Why did G-d give [the Torah]? Was it not so that we should observe it and be rewarded for it? We will not observe it, and will take no reward!’ This is similar to that which the Israelites said and asked of Ezekiel, as it is stated, *certain of the elders of Israel came to inquire of the Eternal and sat before me*.¹⁹⁴ They said to him: ‘Our master Ezekiel: A slave that was sold by his master, does he not go out of his control?’¹⁹⁵ (50:1). The exile was thus no “sale” of Israel. Instead, it continues to be G-d’s people and duty-bound to keep His commandments. etc.” Or [the section here may refer to a time] when people forget the Torah. This has already happened to us, because of our sins, for in the days of the wicked kings [of the kingdom] of Israel, such as Jeroboam, most of the people forgot the Torah and the commandments completely, as is mentioned [also] — in the Book of Ezra¹⁹⁶ etc. It is thus clear that the majority of the people had forgotten this commandment. See my Hebrew commentary p. 252, for a further elucidation of this point. It is important to point out that Ramban is referring only to the majority of the ordinary people, but of course even in the dark times of the kingdom of Israel, there were a significant number of individuals, who observed every commandment of the Torah. — [Ramban here calls the Book of Nehemiah “Ezra,” because it was Ezra who wrote it (Baba Bathra 15a). It is generally referred to, as such by many commentators (see e.g., Rashi on Succah 12a)]. concerning the people of the Second Temple. This, then, is the purport of our verse, for the “error” mentioned here refers to the totality of the Torah and the commandments. Therefore our Rabbis singled out one commandment, through the unwitting violation of which a person goes out of the community of Israel and all that they have been commanded, namely worshipping idols. The explanation of the verse is thus: “*And when ye shall err, to walk after other gods*,¹⁹⁷ *and not observe* one [particular] thing [which is in itself a denial] of *all the commandments* of the Eternal;” because one who acknowledges any divinity apart from Him, has already rendered meaningless *all* that *the Glorious Name*¹⁹⁸, 28:58. has commanded, whether positive commandments or negative commandments, since if there were to be a deity other than Him, then the [duty of] fearing Him and [keeping] His commandments and all the obligations they entail are of no consequence.
This section thus comes to complete the laws of the priests with the law of one who worships idols in error, for this book [of Numbers] completes the laws of the offerings, as I have explained.¹⁹⁹ It was put in here because the people [after hearing the false report of the spies] rebelled against the word of G-d, and said, *Let us make a captain, and let us return into Egypt*,²⁰⁰ which means to remain in Egypt as they were originally, without Torah and without the commandments. The section thus comes to inform them that even in the case of idolatry, He forgives those who are in error, but those *who do it in a high hand*²⁰¹ He will cut them off [from among their people]. I have already explained in *Seder Acharei Moth*²⁰² the meaning of this excision.

footnotes:
¹⁸³ A veiled reference to Ibn Ezra, who [in Verse 27] interprets the verse in this way. — But this is obviously not the accepted law. See Vol. III, pp. 11-13, with the respective notes.
¹⁸⁴ Job 16:3.
¹⁸⁵ Further, Verses 30-31.
¹⁸⁶ Verse 23.
¹⁸⁷ Verse 24.
¹⁸⁸ Further, Verse 30.
¹⁸⁹ Leviticus 4:2.
¹⁹⁰ Ibid.
¹⁹¹ Verse 24 here.
¹⁸⁶ Verse 23.
¹⁹² Leviticus 4:13.
¹⁹³ Sifre, Shelach
¹⁹⁴ Ezekiel 20:1.
¹⁹⁵ The implication is that the Babylonian exile constituted” a sale” to another “master,” and therefore they were released from the authority of the Torah. The answer was given by Isaiah: Thus saith the Eternal: Where is the bill of your mother’s divorcement, wherewith I have put her away? Or which of My creditors is it to whom I have sold you?
¹⁹⁶ Nehemiah 8:14-17. And they found written in the Torah, how that the Eternal had commanded by Moses, that the children of Israel dwell in Booths … And all the congregation of them that were come back out of the captivity made Booths, and dwelt in the Booths
¹⁹⁷ Deuteronomy 11:28.
¹⁹⁸ Ibid.
¹⁹⁹ In the Introduction to this book, p. 4.
²⁰⁰ Above, 14:4.
²⁰¹ Verse 30.
²⁰² Leviticus 18:29, see Vol. III, pp. 275-9.


###### Ramban on Numbers 15:25:1
[Ramban on Numbers 15:25:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/15:25:1)

וְטַעַם **וְהֵם הֵבִיאוּ אֶת קָרְבָּנָם אִשֶּׁה לַה'** – עַל פַּר הָעוֹלָה הַנִּזְכָּר, **וְחַטָּאתָם** עַל שְׂעִיר הַחַטָּאת. וְהִזְכִּיר כֵּן לְגֹדֶל הַחֵטְא שֶׁהוּא בְּכָל מִצְוֹת הַשֵּׁם, לֵאמֹר כִּי אַף עַל פִּי שֶׁהַחֵטְא גָּדוֹל בִּמְאֹד מְאֹד, כֵּיוָן שֶׁהוּא שְׁגָגָה וְהֵם הֵבִיאוּ עָלֶיהָ קָרְבָּנָם עוֹלָה וְחַטָּאת, רָאוּי לְכַפֵּר לָהֶם. וּבְסִפְרֵי (שלח קי״א) דָּרְשׁוּ הַכָּתוּב לְיִתּוּרוֹ: רַבִּי יֹאשִׁיָּה אוֹמֵר, כָּל שֵׁבֶט שֶׁעָשָׂה עַל הוֹרָאַת בֵּית דִּינוֹ וְעָשׂוּ שְׁאָר שְׁבָטִים, מִנַּיִן שֶׁהָיוּ מְבִיאִים עַל יָדָם? תַּלְמוּד לוֹמַר ״וְהֵם הֵבִיאוּ אֶת קָרְבָּנָם אִשֶּׁה לַה'״. רַבִּי יוֹנָתָן אוֹמֵר וְכוּ'. וְעַל דֶּרֶךְ הָאֱמֶת כְּבָר הוֹדַעְתִּיךָ כִּי כָּל מָקוֹם שֶׁנֶּאֱמַר "ה'" בְּמִדַּת רַחֲמִים, וְ"לִפְנֵי הַשֵּׁם" כְּמוֹ ״עַל פָּנַי״, וַהֲרֵי זוֹ כְּמוֹ שֶׁאָמְרוּ הוּא וּבֵית דִּינוֹ. וְהִנֵּה אָמַר כִּי הֵם הֵבִיאוּ אֶת קָרְבָּנָם לַשֵּׁם הַמְיֻחָד וְחַטָּאתָם לְפָנַי, וְהִנֵּה הַחֵטְא מְכֻפָּר בְּמִדַּת רַחֲמִים וּבְמִדַּת הַדִּין. וְהִזְכִּיר זֶה בַּעֲבוֹדָה זָרָה, אֲבָל בְּסֵדֶר וַיִּקְרָא בִּשְׁאָר הַמִּצְוֹת הִזְכִּיר פְּעָמִים רַבִּים ״לִפְנֵי ה'״ וְזֶה מְבֹאָר:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY HAVE BROUGHT THEIR OFFERING, AN OFFERING MADE BY FIRE UNTO THE ETERNAL. This refers to the *bullock* as *a burnt-offering* mentioned [in the preceding verse]. AND THEIR SIN-OFFERING, which refers to the *he-goat for a sin-offering* [mentioned there]. Scripture states this on account of the greatness of the sin, involving as it does all the commandments of G-d, and is thereby saying that although the sin was exceedingly grave, since it was in error *and they have brought their offerings* for it, the burnt-offering and the sin-offering, they are worthy of atonement. And in the Sifre²⁰³ 111. the Rabbis interpreted this verse on the basis of its [apparent] redundancy: “Rabbi Yashiyah says: If the whole of one tribe [unwittingly] acted [committed idolatry] on the basis of a [mistaken] decision of the [chief] court of that tribe, and the other tribes did so [too, on their word], whence do we know that they [the other tribes] must also bring [these prescribed offerings] on account of them [i.e., the people of the particular tribe who acted according to the decision of its chief court]? Scripture therefore states, *‘and they’ have brought their offering, an offering made by fire unto the Eternal*. Rabbi Yonathan says etc.”²⁰⁴).
And by way of the Truth, [the mystic teachings of the Cabala], I have already informed you²⁰⁵ that wherever the Tetragrammaton is mentioned it refers to the attribute of mercy, and the expression *‘liphnei Hashem’* [*before the Eternal* — as here in the phrase: *and their sin-offering ‘before the Eternal’*] is like *‘al panai’* (*before Me*),²⁰⁶, 20:3. Literally “upon My face.” and this is similar to what the Rabbis of blessed memory have said:²⁰⁷ “He and His Celestial Court.” Thus the verse is stating that “*they have brought their offering* to the Proper Name of G-d [i.e., the Tetragrammaton],²⁰⁸ (*an offering made by fire to the Eternal*) where the Hebrew for *the Eternal* is the Tetragrammaton. Ramban explained at the beginning of his commentary on this verse that *their offering* refers to the burnt-offering, which was thus offered to the Tetragrammaton, the Divine Name symbolizing G-d’s attribute of mercy; and the second half of the verse speaks of *sin-offering* brought *l’phanai*, i.e., to the Name symbolizing the attribute of judgment. Hence [in the concluding words of Ramban] “the sin is atoned for in the attribute of mercy and in the attribute of judgment.” and *their sin-offering ‘l’phanai’* (*before Me*),” and thus the sin is atoned for in the attribute of mercy and in the attribute of judgment. He mentioned this in the case of idolatry [due to the gravity of the sin, because of which they need to be forgiven in both attributes], but in *Seder Vayikra* where [the sin-offering for violation of] the other commandments is commanded, He mentioned many times *‘liphnei Hashem’* (*before the Eternal*).²⁰⁹ and the reason for this is clear.

footnotes:
²⁰³ Sifre, Shelach
²⁰⁴ Rabbi Yonathan is of the opinion that if the people erred on the basis of the decision of the chief court of a particular tribe, then only the members of that tribe must bring these offerings, but not the other tribes [as is the opinion of Rabbi Yashiyah]. It is only if a wrong decision was [mistakenly] given by the Great Court of seventy-one judges — the supreme court of all Israel — and one tribe acted upon this decision, that all the other tribes must also participate in these offerings, according to Rabbi Yonathan (Malbim ibid.
²⁰⁵ Exodus 20:3; 25:30.
²⁰⁶ Ibid.
²⁰⁷ Bereshith Rabbah 51:3. See Vol. I, p. 260.
²⁰⁸ This is indicated by the first part of the verse, and they have brought their offering, ‘isheh Lashem’
²⁰⁹ Leviticus 4:4, 6, 7, 15, 17, 24. In all these cases only the Tetragrammaton, symbolizing the attribute of mercy, is used. See Vol. III, pp. 21-25 for fuller discussion of this theme.


###### Ramban on Numbers 15:26:1
[Ramban on Numbers 15:26:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/15:26:1)

וְהִזְכִּיר **וְלַגֵּר הַגָּר**, כִּי הַגֵּרִים בַּחֵטְא הַזֶּה מֻכְשָׁלִים תָּמִיד וּמַכְשִׁילִים אֶת יִשְׂרָאֵל:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE STRANGER THAT SOJOURNETH AMONG THEM. He mentioned “the stranger” because they are always more liable to stumble in this sin [of idolatry] and thereby to cause Israel to stumble [with them].


###### Ramban on Numbers 15:31:1
[Ramban on Numbers 15:31:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/15:31:1)

וְטַעַם **עֲוֹנָה בָהּ** – בִּזְמַן שֶׁעֲוֹנָהּ בָּהּ, וְלֹא בִּזְמַן שֶׁעָשָׂה תְּשׁוּבָה, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ט״ו:ל״א) מִדִּבְרֵי רַבּוֹתֵינוּ (שבועות יג). וְעַל דֶּרֶךְ הַפְּשָׁט הוּא כְּמוֹ ״דְּמֵיהֶם בָּם״ (ויקרא כ כז), ״חֶטְאָם יִשָּׂאוּ עֲרִירִים יָמֻתוּ״ (שם פסוק כ), ״עֶרְוַת אֲחוֹתוֹ גִּלָּה עֲוֹנוֹ יִשָּׂא״ (שם פסוק יז). וְרָאִיתִי בְּפִרְקֵי דֶּרֶךְ אֶרֶץ: מַהוּ "עֲוֹנָה בָהּ"? מְלַמֵּד שֶׁהַנֶּפֶשׁ מוּכְרֶתֶת וַעֲוֹנָהּ עִמָּהּ, כְּלוֹמַר שֶׁהֶעָוֹן דָּבֵק בָּהּ אַחֲרֵי הַכָּרֵת, לִהְיוֹת נִדּוֹנֶת בְּיִסּוּרִין לְעוֹלָם, כְּעִנְיַן ״כִּי תוֹלַעְתָּם לֹא תָמוּת וְאִשָּׁם לֹא תִכְבֶּה״ (ישעיהו סו כד):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
HIS INIQUITY SHALL BE UPON HIM. “This means only as long as his iniquity is upon him, but not after he has repented.” This is Rashi’s language, from the words of our Rabbis.²¹⁰
According to the plain meaning of Scripture, this expression [*his iniquity shall be upon him*] is like: *their blood shall be upon them;*²¹¹ *they shall bear their sin; they shall die childless;*²¹², Verse 20. *he hath uncovered his sister’s nakedness; he shall bear his iniquity*,²¹³, Verse 17. [the meaning of all these verses being that the guilty have brought the punishment upon themselves]. Now I have seen in the Pirkei Derech Eretz²¹⁴ [the following text]: “What is [the meaning of the expression], *his iniquity shall be upon him?* It teaches us that the soul is cut off, and [yet] its iniquity is upon it.” That is to say, the sin attaches to it [the soul] even after it is cut off, and it is punished in suffering forever, similar to [the verse], *for their worm shall not die, neither shall their fire be quenched*.²¹⁵

footnotes:
²¹⁰ Shebuoth 13a.
²¹¹ Leviticus 20:27.
²¹² Ibid.
²¹³ Ibid.
²¹⁴ This is also quoted therefrom by the Ricanti. I have not found it in our texts of this treatise.
²¹⁵ Isaiah 66:24.


###### Ramban on Numbers 15:32:1
[Ramban on Numbers 15:32:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/15:32:1)

וְלַפָּרָשָׁה הַזֹּאת סָמַךְ אַחֲרֶיהָ עִנְיַן הַמְּקוֹשֵׁשׁ, כִּי הָיָה בַזְּמַן הַזֶּה אַחַר מַעֲשֵׂה הַמְרַגְּלִים עַל דֶּרֶךְ הַפְּשָׁט. וְזֶה טַעַם **וַיִּהְיוּ בְנֵי יִשְׂרָאֵל בַּמִּדְבָּר**, כִּי בְּהִתְאַחֵר שָׁם הָעָם בַּגְּזֵרָה הַנִּזְכֶּרֶת הָיָה הַמְּאוֹרָע הַזֶּה. וְאַחַר כֵּן (במדבר ט״ו:ל״ח) צִוָּה בְּמִצְוַת צִיצִית שֶׁיִּזְכְּרוּ בּוֹ הַמִּצְווֹת כֻּלָּן וְלֹא יִשְׁכְּחוּ אֶת הַשַּׁבָּת אוֹ זוּלָתָהּ מִן הַמִּצְווֹת. וְטַעַם הַזִּכָּרוֹן הַזֶּה שֶׁיִּהְיֶה בַּצִּיצִית לְכָל הַמִּצְווֹת כָּתַב רַשִׁ״י (רש״י על במדבר ט״ו:ל״ט) מִפְּנֵי הַמִּנְיָן שֶׁל צִיצִית בְּגִימַטְרִיָּא שֵׁשׁ מֵאוֹת וּשְׁמוֹנָה חוּטִין וְחָמֵשׁ קְשָׁרִים הֲרֵי תַּרְיַ״ג. וְלֹא הֲבִינוֹתִי זֶה, שֶׁהַצִּיצִת בַּתּוֹרָה חָסֵר יוֹ״ד, וְאֵין מִנְיָנָם אֶלָּא חֲמֵשׁ מֵאוֹת וְתִשְׁעִים. וְעוֹד שֶׁהַחוּטִין לְדַעַת בֵּית הִלֵּל אֵינָם אֶלָּא שְׁלֹשָׁה (מנחות מא), וְהַקְּשָׁרִים מִן הַתּוֹרָה אֵינָם אֶלָּא שְׁנַיִם, כְּמוֹ שֶׁאָמְרוּ (שם לט): שְׁמַע מִנָּהּ קֶשֶׁר הָעֶלְיוֹן דְּאוֹרַיְתָא, דְּאִי סָלְקָא דַעְתָּךְ לָאו דְּאוֹרַיְתָא, כִּלְאַיִם בְּצִיצִית דְּשָׁרָא רַחֲמָנָא לָמָּה לִי, הָא קַיְּמָא לָן הַתּוֹכֵף תְּכִיפָה אַחַת אֵינוֹ חִבּוּר. אֲבָל הַזִּכָּרוֹן הוּא בְּחוּט הַתְּכֵלֶת, שֶׁרוֹמֵז לַמִּדָּה הַכּוֹלֶלֶת הַכֹּל שֶׁהִיא בַכֹּל וְהִיא תַכְלִית הַכֹּל, וְלָכֵן אָמַר "וּזְכַרְתֶּם אֶת כָּל" שֶׁהִיא "מִצְווֹת הַשֵּׁם". וְזֶהוּ שֶׁאָמְרוּ (שם מג): מִפְּנֵי שֶׁהַתְּכֵלֶת דּוֹמֶה לַיָּם וְיָם דּוֹמֶה לָרָקִיעַ וְרָקִיעַ דּוֹמֶה לְכִסֵּא הַכָּבוֹד וְכוּ', וְהַדִּמְיוֹן בַּשֵּׁם גַּם הַגָּוֶן תַּכְלִית הַמַּרְאוֹת, כִּי בְּרָחְקָם יֵרָאוּ כֻּלָּם כַּגָּוֶן הַהוּא, וּלְפִיכָךְ נִקְרָא תְּכֵלֶת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
He placed next to this section the subject of the man who gathered sticks [on the Sabbath day] because it happened at this time, after the incident of the spies — this in accordance with the plain meaning of Scripture. And this is the meaning of [the phrase], *and while the children of Israel were in the wilderness*,²¹⁶ for it was because the people tarried there on account of the above-mentioned decree, that this event happened. Afterwards He commanded the precept of *Tzitzith* (Fringes) in order that they would remember through it all the commandments, and not forget the Sabbath [as did the man who gathered the sticks], or any of the other Commandments.
Now the reason why *Tzitzith* have this [power of] reminding one of all the commandments is, as Rashi wrote,²¹⁷ because the total numerical value of the letters of the [Scriptural] word *tzitzith* is six hundred, and together with the eighth threads and five knots, you have six hundred and thirteen [corresponding to *taryag*, the six hundred and thirteen commandments]. But I have not understood this, for the word *tzitzith* in the Torah is written without a [second] *yod*,²¹⁸ = 90, *yod* = 10, *tzade* = 90, *tav* = 400. The sum total is thus 590 [and not 600 as Rashi wrote]. so the total numerical value is only five hundred and ninety! Moreover, the number of threads [to be used for each of the Fringes] in the opinion of the school of Hillel²¹⁹ is only three [which, when passed through the hole at the corner form six threads — not eight, as Rashi mentioned], and the knots by law of the Torah [need only] be two; as the Rabbis have said:²²⁰, 39a. See Vol. III, pp. 298-9, Notes 116-19, where this whole text of the Talmud is fully explained. “You must deduce from this that the upper knots in the Fringes are required by Scriptural law. For if you should think that they are not obligatory by Scriptural law, why then did the Torah have to state a [special] permission to use mingled stuff [of wool and linen] in Fringes! Do we not accept as the established law that if one joins two pieces together with only one stitch, it is not considered joined?”
Rather, the remembrance [of the commandments] is through the blue thread, which alludes to the all-inclusive attribute, which is *bakol*²²¹ and which is the aim of All. Therefore He said, *that ye may look upon it, and remember ‘kol’* (*all*),²²² (All) is the all-inclusive attribute it therefore contains *all the commandments of the Eternal*, and hence the Rabbis have said that the commandment of *Tzitzith* is of equal importance to the total number of the commandments (Beiur Ha’lvush to Ricanti, quoting the text of Ramban). which is *the commandments of the Eternal*. This is why the Rabbis said:²²³ “[Why was blue chosen rather than any other color?] Because blue resembles the sea, the sea resembles heaven, and heaven resembles the Throne of Glory, etc.” The likeness is in the name,²²⁴ contains in it the word *kol* (all) it alludes by its very name to that all-inclusive attribute of *Kol*. as also in the shade of the color which is the termination of all colors [and which leads one from the blue in the Fringes to the blue of the sea etc., and finally to think of Him Who is on high], for in the distance all colors appear to be that shade. That is why it is called *t’cheileth* [which is also suggestive of the word *tachlith* (termination) since this is the end of all colors].

footnotes:
²¹⁶ Verse 32.
²¹⁷ In Verse 39.
²¹⁸ It is written with these letters: tzade
²¹⁹ Menachoth 41b.
²²⁰ Ibid.
²²¹ See Vol. I, pp. 290-291.
²²² Verse 39 here. — And since Kol
²²³ Menachoth 43b.
²²⁴ Since the word t’cheileth


###### Ramban on Numbers 15:39:1
[Ramban on Numbers 15:39:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/15:39:1)

וְאָמַר **וְלֹא תָתוּרוּ אַחֲרֵי לְבַבְכֶם** – לְהַזְהִיר מִמֶּנָּה שֶׁלֹּא יִטְעוּ בָהּ. וְזֶה הוּא שֶׁדָּרְשׁוּ רַבּוֹתֵינוּ (ספרי שלח קטו): ״אַחֲרֵי לְבַבְכֶם״ - זוֹ הַמִּינוּת, ״אֲשֶׁר אַתֶּם זֹנִים״ - זוֹ עֲבוֹדָה זָרָה, שֶׁלֹּא יְהַרְהְרוּ מִן הַתְּכֵלֶת בְּמִינוּת אוֹ בַּעֲבוֹדָה זָרָה, אֲבָל יִהְיֶה לָכֶם הַכֹּל לְצִיצִית וּרְאִיתֶם אוֹתוֹ וּזְכַרְתֶּם. וְאָמְרוּ: ״וְאַחֲרֵי עֵינֵיכֶם״ - זוֹ זְנוּת, כְּעִנְיָן שֶׁכָּתוּב: ״וְאָנֹכִי הַיּוֹדֵעַ וָעֵד נְאֻם ה'״ (ירמיהו כט כג), וְהַמַּשְׂכִּיל יָבִין. וּבְמִדְרָשׁוֹ שֶׁל רַבִּי נְחוּנְיָא בֶּן הַקָּנָה בַּפָּסוּק ״וְיִתְרוֹן אֶרֶץ בַּכֹּל הוּא״ (קהלת ה ח), וּמַאי נִיהוּ אֶרֶץ, דְּנֶחְצְבָה מִמֶּנּוּ שָׁמַיִם, וְהוּא כִּסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהִיא אֶבֶן יְקָרָה, וְהִיא יַם הַחָכְמָה, וּכְנֶגְדָּהּ תְּכֵלֶת בְּטַלִּית צִיצִית, דְּאָמַר רַבִּי מֵאִיר: מָה נִשְׁתַּנָּה תְּכֵלֶת וְכוּ':

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
Scripture states, *and that ye go not after your own heart*,²²² (All) is the all-inclusive attribute it therefore contains *all the commandments of the Eternal*, and hence the Rabbis have said that the commandment of *Tzitzith* is of equal importance to the total number of the commandments (Beiur Ha’lvush to Ricanti, quoting the text of Ramban). in order that one should take care concerning it and not err through it.²²⁵ It is for this reason that our Rabbis have interpreted:²²⁶ 115; Berachoth 12a. “*After your own heart*. This refers to scepticism. *After which ye use to go astray*. This refers to idolatry.” That is to say, through the *t’cheileth* he should not think [in his heart] of any scepticism or idolatry, but it *shall* all *be unto you for ‘tzitzith’ — that ye may look upon it, and remember*. The Rabbis have also said:²²⁶ 115; Berachoth 12a. “*After your own eyes*. This refers to immorality,” similar to that which is written, *I am He that knoweth, and am witness, saith the Eternal*.²²⁷ The student learned [in the mysteries of the Cabala] will understand.
In the Midrash of Rabbi Nechunya the son of Hakanah²²⁸ it is stated with reference to the verse, *and the profit of ‘eretz’* (*earth*) *is ‘bakol’* (*in all*):²²⁹ “And what is the *eretz*? It is that from which the heavens were hewn, and it is the Throne of the Holy One, blessed be He, and it is ‘the precious stone,’ and ‘the sea of wisdom,’²³⁰. — The Ma’or V’shamesh [a commentary by Shem Tob ben Gaon on the Cabalistic passages in Ramban’s commentary] continues, on this basis, to explain a basic law in the commandment of *Tzitzith*, namely, that it applies only at daytime and not at night. Thus he writes: “Hence [i.e., since the *t’cheileth* in the Fringes represents the all-inclusive attribute, and we are commanded to *look upon it, and remember* etc.] the commandment applies only at daytime and not at night, for at night physical features are indistinguishable and nothing can be seen in its entirety, while only at daytime the wholeness and perfect harmony of the *t’cheileth* can be seen and contemplated for its profound meaning].” and corresponding to it is the blue thread in a garment of Fringes, for Rabbi Meir has said: ‘Why was blue chosen? etc.’” [as quoted above].

footnotes:
²²² Verse 39 here. — And since Kol
²²⁵ I.e., by “mutilating the shoots” of faith, and thereby undermining the principle of the Unity (Tziyoni). See further my Hebrew commentary, p. 254, and see also Vol. I, p. 155.
²²⁶ Sifre, Shelach
²²⁶ Sifre, Shelach
²²⁷ Jeremiah 29:23.
²²⁸ Sefer Habahir, 96.
²²⁹ Ecclesiastes 5:8.
²³⁰ These are Cabalistic synonyms for the all-inclusive attribute of Kol