## Ramban on Numbers Chapter 7

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

**וַיְהִי בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן** – לֹא נֶאֱמַר **בְּיוֹם הָקִים**, מְלַמֵּד שֶׁכָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים הָיָה מַעֲמִידוֹ וּמְפָרְקוֹ, וּבְאוֹתוֹ הַיּוֹם הֶעֱמִידוֹ וְלֹא פֵרְקוֹ. לְכָךְ נֶאֱמַר ״בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים״, אוֹתוֹ הַיּוֹם כָּלוּ הֲקָמוֹתָיו. וְרֹאשׁ חֹדֶשׁ נִיסָן הָיָה, בַּשֵּׁנִי נִשְׂרְפָה הַפָּרָה, בַּשְּׁלִישִׁי הִזּוּ הַזָּיָה רִאשׁוֹנָה, בַּשְּׁבִיעִי גִלְּחוּ, לְשׁוֹן רַשִׁ״י (רש״י על במדבר ז׳:א׳) מִדִּבְרֵי רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ספרי נשא קמה). אֲבָל אֵינֶנָּה רְאָיָה גְמוּרָה, כִּי "בְּיוֹם כַּלּוֹת" אֵינֶנּוּ דָבוּק עִם "לְהָקִים" בִּלְבַד, אֲבָל בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וְלִמְשֹׁחַ וּלְקַדֵּשׁ אוֹתוֹ וְאֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו, הִקְרִיבוּ הַנְּשִׂיאִים אֶת קָרְבָּנָם כְּשֶׁנַּעֲשָׂה כָּל זֶה. וּמִכָּל מָקוֹם בַּיּוֹם הַשְּׁמִינִי הָיָה. וְנִכְתְּבָה זֹאת הַפָּרָשָׁה בְּכָאן בַּעֲבוּר כִּי בַּיּוֹם הָרִאשׁוֹן שֶׁל מִלּוּאִים קָרָא אֶל מֹשֶׁה מֵאֹהֶל מוֹעֵד, וַיְדַבֵּר הַשֵּׁם אֵלָיו כָּל הַפָּרָשִׁיּוֹת שֶׁמִּתְּחִלַּת סֵפֶר וַיִּקְרָא עַד ״וַיְהִי בַּיּוֹם הַשְּׁמִינִי״ שֶׁהֵם בְּדִינֵי הַקָּרְבָּנוֹת, וּמִיּוֹם הַשְּׁמִינִי נִדְבַּר לוֹ כָּל הַפָּרָשִׁיּוֹת שֶׁמִּתְּחִלַּת ״זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ״ (ויקרא יא ב) שֶׁהֵם בְּדִינֵי אִסּוּר וְהֶתֵּר, וְיֵשׁ בְּכֻלָּן עִנְיַן הַקָּרְבָּנוֹת, וְנִמְשְׁכוּ הָעִנְיָנִים עַד הַמָּקוֹם הַזֶּה כַּסֵּדֶר כַּאֲשֶׁר פֵּרַשְׁתִּי (בתחלת הספר ולעיל ה ו). וּכְשֶׁהִשְׁלִים הַמִּצְוֹת אֲשֶׁר נִצְטַוָּה מֹשֶׁה לֵאמֹר לְיִשְׂרָאֵל, וְשֶׁכֻּלָּן דִּינֵי עֲבוֹדָה וְקָרְבָּנוֹת וּמִשְׁמֶרֶת אֹהֶל מוֹעֵד וַעֲבוֹדָתוֹ, חָזַר אַחֲרֵי כֵן בְּכָאן לְהַגִּיד נִדְבַת הַנְּשִׂיאִים בְּקָרְבָּנָם שֶׁהָיוּ מֵהַיּוֹם הַשְּׁמִינִי עַד יוֹם תִּשְׁעָה עָשָׂר לַחֹדֶשׁ אוֹ עַד שְׁנֵים עָשָׂר יוֹם לַחֹדֶשׁ כְּדִבְרֵי רַבּוֹתֵינוּ (סדר עולם פרק ז):

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND IT CAME TO PASS ON THE DAY THAT MOSES HAD FINISHED SETTING UP THE TABERNACLE. “Scripture does not say ‘on the day that Moses set up’ [but it states ‘on the day that Moses had finished setting up’]. This teaches us that on each of the seven days of initiation [of the priests] Moses erected and dismantled the Tabernacle, and on that day [the eighth day] he erected it but did not dismantle it. Therefore it says, *on the day that Moses had finished setting up the Tabernacle*, since it was on that day that he finished all his erections. This happened on the first of Nisan; on the second day the Red Heifer was burnt, on the third day they sprinkled [upon the Levites]¹²⁵ the first sprinkling [of the water of purification in which the ashes of the Red Heifer were mingled],¹²⁶, 19:12. and on the seventh day [of Nisan, after having been sprinkled again]¹²⁶, 19:12. the Levites were shaven¹²⁵ [and were ready to be initiated into their service].” This is Rashi’s language on the basis of the words of our Rabbis¹²⁷ 44. of blessed memory. But it is not a complete proof [that Moses set up the Tabernacle and dismantled it again on each of the seven days of initiation], for the expression *on the day that he had finished* is not connected only with the word *l’hakim* (setting up), but [its meaning is rather as follows]: “*on the day that Moses had finished setting up the Tabernacle* and anointing and sanctifying it, and [doing likewise to] the altar and all the vessels thereof — the princes offered their offerings, when all this was done.” Nonetheless [however we explain the verse], it was [indeed] on the eighth day [of the initiation of the priests].
This section was written here because on the first day of the initiation *He called unto Moses out of the Tent of Meeting and G-d spoke to him*¹²⁸ all the sections [of the Torah] from the beginning of the Book of Leviticus until the section of *Vayehi Bayom Ha’shemini*,¹¹¹, 22. which all deal with the laws of the offerings. From that eighth day on Moses was told all the sections beginning with *These are the beasts which ye may eat*,¹²⁹, 11:2. which contain the laws of forbidden and permitted foods, since they are all related to the subject of the offerings, and these topics continued in their correct order up to this place [before us], as I have explained.¹³⁰ Thus when He had completed the commandments which Moses was ordered to say to Israel, all of them being laws of the Divine Service and the offerings, the charge of the Tent of Meeting and its Service, He reverted here afterwards to tell of the freewill offerings of the princes, which took place from the eighth day until the nineteenth day of Nisan,¹³¹ or until the twelfth day of the month in accordance with the words of our Rabbis.¹³²

footnotes:
¹²⁵ Further, 8:7.
¹²⁶ Ibid.
¹²⁶ Ibid.
¹²⁵ Further, 8:7.
¹²⁷ Sifre Naso
¹²⁸ Leviticus 1:1.
¹¹¹ Leviticus 9:1. The verse referred to is ibid.
¹²⁹ Ibid.
¹³⁰ In Exodus 40:2, and Leviticus 25:1.
¹³¹ This is the opinion of Rabbi Akiba, who says that the first day of the initiation of the priests was the first of Nisan, and accordingly “the eighth day” [which marked the final erection of the Tabernacle] was on the eighth of Nisan. On that day the twelve princes began their offerings, and each one brought an offering on a separate day, so that they finished on the nineteenth of Nisan.
¹³² This is the opinion of Rabbi Yishmael, and is also the finally agreed opinion of the Rabbis in general. Hence the language of Ramban [“in accordance with the words of our Rabbis”]. According to this opinion, the Tabernacle was first put up on the twenty-third of Adar, and “the eighth day” was therefore the first of Nisan, so that the princes completed their offerings on the twelfth of Nisan. See further on this matter in my Hebrew commentary p. 217, and in Ramban, Vol. II, pp. 616-622.


###### Ramban on Numbers 7:1:2
[Ramban on Numbers 7:1:2](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/7:1:2)

וְטַעַם **וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אֹתָם** – אָמַר רַבִּי אַבְרָהָם (אבן עזרא על במדבר ז׳:א׳) שֶׁמָּשַׁח אוֹתָם בְּשֶׁמֶן הַמִּשְׁחָה וְקִדֵּשׁ אוֹתָם בְּדַם הַחַטָּאת, כְּמוֹ שֶׁאָמַר שָׁם: ״וַיְחַטֵּא אֶת הַמִּזְבֵּחַ וְאֶת הַדָּם יָצַק אֶל יְסוֹד הַמִּזְבֵּחַ וַיְקַדְּשֵׁהוּ לְכַפֵּר עָלָיו״ (ויקרא ח ט״ו). וְאֵינוֹ כֵן, שֶׁכָּךְ נֶאֱמַר בַּמִּשְׁכָּן: ״וַיִּמְשַׁח אוֹתוֹ וַיְקַדֵּשׁ אוֹתוֹ וְאֶת כָּל כֵּלָיו״, וְהַמִּשְׁכָּן לֹא נִתְקַדֵּשׁ בְּדָם כְּלָל, אֲבָל וַיִּמְשָׁחֵם לְקַדֵּשׁ אוֹתָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
VAYIMSHACHEIM’ (AND HE HAD ANOINTED THEM), ‘VAYEKADEISH’ (AND SANCTIFIED) THEM. Rabbi Abraham ibn Ezra explains that “Moses anointed them with the oil of anointment, and sanctified them by [sprinkling upon them] the blood of the sin-offering, as it is said there, *and he purified the altar, and poured out the remaining blood at the base of the altar, and sanctified it, to make atonement upon it*. ”¹³³ But it is not so, for it is likewise said about the Tabernacle [in the verse before us], *and he had anointed it, and sanctified it and all its vessels*, and yet the Tabernacle was not sanctified by means of [sprinkling upon it] the blood and any offering. Rather, the meaning [of the phrase *vayimshacheim vayekadeish otham*] is that “he anointed them in order [thereby] to sanctify them.”

footnotes:
¹³³ Leviticus 8:15.


###### Ramban on Numbers 7:1:3
[Ramban on Numbers 7:1:3](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/7:1:3)

וְטַעַם **וְאֶת הַמִּזְבֵּחַ וְאֶת כָּל כֵּלָיו** מְחֻבָּר לְרֹאשׁ הַפָּסוּק, בְּיוֹם כַּלּוֹת מֹשֶׁה לְהָקִים אֶת הַמִּשְׁכָּן וְאֶת כָּל כֵּלָיו, וַיִּמְשָׁחֵם וַיְקַדֵּשׁ אוֹתָם:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THE ALTAR AND ALL THE VESSELS THEREOF. This is connected with the beginning of the verse, [so that the sense thereof is as follows]: “and it came to pass on the day that Moses had finished setting up the Tabernacle [and the altar]¹³⁴ and all its vessels, and had anointed them and sanctified them — [that the princes of Israel offered etc.].”

footnotes:
¹³⁴ Tur. In our editions of Ramban this phrase is missing, but the Tur’s reading is clearly correct.


###### Ramban on Numbers 7:3:1
[Ramban on Numbers 7:3:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/7:3:1)

**וַיַּקְרִיבוּ נְשִׂיאֵי יִשְׂרָאֵל וְגוֹ' וַיָּבִיאוּ אֶת קָרְבָּנָם לִפְנֵי ה'** – בַּעֲבוּר הֱיוֹת הָעֲגָלוֹת לְצֹרֶךְ הַקָּרְבָּנוֹת יִקָּרְאוּ קָרְבָּן, וְכֵן ״וַנַּקְרֵב אֶת קָרְבַּן ה' אִישׁ אֲשֶׁר מָצָא כְלִי זָהָב״ (במדבר ל״א:נ׳) - קָרְבָּן לְבֶדֶק הַבַּיִת. וְהִנֵּה חָשְׁבוּ הַנְּשִׂיאִים שֶׁלֹּא יִתָּכֵן שֶׁיִּשְׂאוּ הַלְוִיִּם עַל כָּתֵף קַרְשֵׁי הַמִּשְׁכָּן וְהָאֲדָנִים, שֶׁהֵם כְּבֵדוֹת מְאֹד, וְהֵבִיאוּ מֵעַצְמָן עֲגָלוֹת, שֶׁכֵּן דֶּרֶךְ כָּל נוֹשְׂאֵי בָּתֵּי הַמְּלָכִים וְהֵיכְלֵי אָהֳלֵיהֶם לָשֵׂאת אוֹתָם בַּעֲגָלוֹת. וְיִתָּכֵן שֶׁנְּפָרֵשׁ **וַיָּבִיאוּ אֶת קָרְבָּנָם לִפְנֵי ה' שֵׁשׁ עֶגְלוֹת צָב** – שֵׁשׁ עֲגָלוֹת גְּדוֹלוֹת נוֹשְׂאוֹת קָרְבְּנוֹתֵיהֶם, וּשְׁנֵים עָשָׂר בָּקָר מוֹשְׁכִים הָעֲגָלוֹת. וְהִנֵּה הֵבִיאוּ הָעֲגָלוֹת מְלֵאוֹת וְהַבָּקָר לִפְנֵי הַמִּשְׁכָּן, וְהַשֵּׁם צִוָּה אֶת מֹשֶׁה ״קַח מֵאִתָּם״ הַכֹּל, וְהָיוּ הָעֲגָלוֹת וְהַבָּקָר שֶׁאֵינָם לְקָרְבָּן לַעֲבֹד אֶת עֲבוֹדַת אֹהֶל מוֹעֵד. וְאַחַר כָּךְ לָקְחוּ הַנְּשִׂיאִים אֶת קָרְבְּנֵיהֶם מֵעַל הָעֲגָלוֹת וַיַּקְרִיבוּ אוֹתָם לִפְנֵי הַמִּשְׁכָּן, כִּי הָיוּ חוֹשְׁבִים לְהַקְרִיב הַכֹּל בּוֹ בַיּוֹם אַחַר שֶׁהוּרְשׁוּ לְהַקְרִיבָם לוֹ, וְהַשֵּׁם צִוָּה ״נָשִׂיא אֶחָד לַיּוֹם יַקְרִיבוּ״ (במדבר ז׳:י״א), וּלְכָךְ לֹא הֻצְרַךְ לוֹמַר עַתָּה "קַח מֵאִתָּם". וְדֶרֶךְ הַלָּשׁוֹן לוֹמַר "עֲגָלוֹת" עַל הַמִּלּוּי שֶׁבָּהֶן, כְּמוֹ ״אֹכְלֵי שֻׁלְחַן אִיזָבֶל״ (מלכים א יח יט), וְכֵן ״כִּי יוֹדֵעַ כָּל שַׁעַר עַמִּי״ (רות ג יא), וּלְשׁוֹן חֲכָמִים (ב״ב קמו) מֵאָה קְרוֹנוֹת שֶׁל כַּדֵּי יַיִן וְכַדֵּי שֶׁמֶן וְשֶׁל כְּלֵי כֶסֶף וְזָהָב. וְאֶפְשָׁר שֶׁיִּהְיֶה "צָב" - מְלֵאוֹת, וְכֵן ״וּבַצַּבִּים וּבַפְּרָדִים״ (ישעיהו סו כ) בַּעֲגָלוֹת מְלֵאוֹת אָדָם, וְיִהְיֶה **שֵׁשׁ עֶגְלוֹת צָב** שֵׁשׁ עֲגָלוֹת שֶׁל מִלּוּי, וּמִלּוּאָן הָיָה מִקָּרְבְּנוֹת הַחֲנֻכָּה אֲשֶׁר יְפָרֵשׁ. וְהִזְכִּיר הַכָּתוּב קָרְבְּנוֹת הַנְּשִׂיאִים בִּפְרָטָן, וְאַחַר כָּךְ כָּלַל אוֹתָם: ״זֹאת חֲנֻכַּת הַמִּזְבֵּחַ בְּיוֹם הִמָּשַׁח אֹתוֹ מֵאֵת נְשִׂיאֵי יִשְׂרָאֵל, קַעֲרוֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה״ (במדבר ז׳:פ״ד). וְכָתַב רַשִׁ״י (רש״י על במדבר ז׳:פ״ה): לְלַמֶּדְךָ שֶׁהָיוּ כְּלֵי הַקֹּדֶשׁ מְכֻוָּנִין בְּמִשְׁקָלָם, שׁוֹקְלָם אֶחָד אֶחָד וְחוֹזֵר וְשׁוֹקְלָם כְּאֶחָד, כֻּלָּם לֹא רִבָּה וְלֹא מִעֵט; מִיסוֹדוֹ שֶׁל רַבִּי מֹשֶׁה הַדַּרְשָׁן. וְאֵינִי מֵבִין טַעְמָם בַּדָּבָר הַזֶּה. אִם נַחְשֹׁב שֶׁהוּא נֵס, מַה תּוֹעֶלֶת יֵשׁ בַּדָּבָר שֶׁיֵּעָשֶׂה בּוֹ הַנֵּס הַזֶּה? וְאִם כְּדֶרֶךְ כָּל הָאָרֶץ הוּא כֵּן בְּכָל הַמִּשְׁקָלוֹת, לָמָּה הִזְכִּיר אוֹתוֹ הַכָּתוּב? וּבְסִפְרֵי אָמְרוּ בְּפֵרוּשׁ: לְלַמֶּדְךָ שֶׁלֹּא כִּכְלֵי הֶדְיוֹט כְּלֵי בֵּית עוֹלָמִים. כְּלֵי הֶדְיוֹט שׁוֹקְלָן אֶחָד אֶחָד וְחוֹזֵר וְשׁוֹקְלָן כֻּלָּם כְּאֶחָד, פְּעָמִים מַרְבֶּה פְּעָמִים מְמַעֵט וְכוּ'. וְשָׁם אָמְרוּ: רַבִּי נָתָן אוֹמֵר, כְּלֵי בֵּית עוֹלָמִים שְׁקָלָן כֻּלָּם, חָזַר וְעָשָׂה מֵהֶן אֲסִימוֹן, וְחָזַר וַעֲשָׂאָן כֵּלִים - לֹא רִבָּה וְלֹא מִעֵט. לוֹמַר שֶׁהָיוּ זָהָב מְזֻקָּק מְאֹד, שֶׁאֲפִלּוּ יַתִּיכֵם וְיַעֲשֶׂה מֵהֶם אֲסִימוֹן, יִהְיוּ בְּמִשְׁקָלָם הָרִאשׁוֹן, וְלֹא שֶׁנַּעֲשָׂה בָּהֶן נֵס, אֶלָּא שֶׁהָיוּ זָהָב טָהוֹר מְאֹד. וְהַנָּכוֹן בְּטַעַם הַכָּתוּב כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא חוֹלֵק כָּבוֹד לִירֵאָיו, וּכְמוֹ שֶׁאָמַר ״כִּי מְכַבְּדַי אֲכַבֵּד״ (שמואל א ב ל). וְהִנֵּה הַנְּשִׂיאִים כֻּלָּם בְּיוֹם אֶחָד הֵבִיאוּ הַקָּרְבָּן הַזֶּה שֶׁהִסְכִּימוּ עָלָיו יַחַד, וְאִי אֶפְשָׁר שֶׁלֹּא יְהֵא אֶחָד קוֹדֵם לַחֲבֵרוֹ, וְכִבֵּד אֶת הַנִּקְדָּמִים בַּדְּגָלִים בְּהַקְדָּמַת יָמִים. אֲבָל רָצָה לְהַזְכִּירָם בִּשְׁמָם וּבִפְרַט קָרְבְּנֵיהֶם וּלְהַזְכִּיר יוֹמוֹ שֶׁל כָּל אֶחָד, לֹא שֶׁיַּזְכִּיר וִיכַבֵּד אֶת הָרִאשׁוֹן "זֶה קָרְבַּן נַחְשׁוֹן בֶּן עַמִּינָדָב" וְיֹאמַר וְכֵן הִקְרִיבוּ הַנְּשִׂיאִים אִישׁ אִישׁ יוֹמוֹ, כִּי יִהְיֶה זֶה קִצּוּר בִּכְבוֹד הָאֲחֵרִים. וְאַחֲרֵי כֵן חָזַר וּכְלָלָם לְהַגִּיד שֶׁהָיוּ שְׁקוּלִים לְפָנָיו יִתְבָּרַךְ, וְכֵן אָמְרוּ שָׁם בַּסִּפְרֵי (נשא קס): ״מַגִּיד הַכָּתוּב שֶׁכְּשֵׁם שֶׁשָּׁווּ כֻלָּם בְּעֵצָה אַחַת כָּךְ שָׁווּ כֻלָּם בִּזְכוּת. קַעֲרוֹת כֶּסֶף שְׁתֵּים עֶשְׂרֵה - הֵן הֵן שֶׁהִתְנַדְּבוּ וְלֹא אֵרַע בָּהֶן פְּסוּל״. וְעוֹד בָּזֶה טַעַם אַחֵר בְּמִדְרָשָׁם, כִּי לְכָל אֶחָד מֵהַנְּשִׂיאִים עָלָה בְּמַחְשָׁבָה לְהָבִיא חֲנֻכָּה לַמִּזְבֵּחַ וְשֶׁתִּהְיֶה בָּזֶה הַשִּׁעוּר, אֲבָל נַחְשׁוֹן חָשַׁב בַּשִּׁעוּר הַזֶּה טַעַם אֶחָד וְזוּלָתוֹ כָּל אֶחָד מֵהַנְּשִׂיאִים חָשַׁב טַעַם בִּפְנֵי עַצְמוֹ. אָמְרוּ שֶׁחָשַׁב נַחְשׁוֹן שֶׁיָּבִיא קַעֲרַת כֶּסֶף שֶׁיִּהְיֶה מִנְיַן אוֹתִיּוֹתֶיהָ תְּשַׁע מֵאוֹת וּשְׁלֹשִׁים כְּנֶגֶד שְׁנוֹתָיו שֶׁל אָדָם, וּמִשְׁקָלָהּ שְׁלֹשִׁים וּמֵאָה כְּנֶגֶד תּוֹלָדוֹת שֶׁהֶעֱמִיד, וְכָל הַמִּדְרָשׁ כְּמוֹ שֶׁכָּתְבוֹ רַשִׁ״י (רש״י על במדבר ז׳:י״ט). אוֹ כְּפִי הַמִּדְרָשׁ הָאַחֵר (במדב״ר יג יג) שֶׁהָיָה מָסֹרֶת מִיַּעֲקֹב אָבִינוּ בְּיַד כָּל שֵׁבֶט וְשֵׁבֶט כָּל מַה שֶׁיֶּאֱרַע לוֹ עַד יְמוֹת הַמָּשִׁיחַ. וְהִתְחִיל נַחְשׁוֹן וְהִקְרִיב עַל סֵדֶר הַמַּלְכוּת קְעָרָה וּמִזְרָק כְּנֶגֶד שְׁנֵי מְלָכִים שֶׁעֲתִידִים לָצֵאת מִמֶּנּוּ שֶׁמּוֹלְכִים בַּיָּם וּבַיַּבָּשָׁה, וְהֵם שְׁלֹמֹה וּמֶלֶךְ הַמָּשִׁיחַ. וּלְכָךְ הִקְרִיב קְעָרָה כְּנֶגֶד הַיָּם שֶׁהוּא מַקִּיף אֶת הָעוֹלָם כֻּלּוֹ וְדוֹמֶה לִקְעָרָה. **שְׁלֹשִׁים וּמֵאָה** - שֶׁבַּיּוֹם הַשְּׁלִישִׁי הִקְוָה הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל הַיַּמִּים לְמָקוֹם אֶחָד וּקְרָאָם "יַמִּים" בְּגִימַטְרִיָּא מֵאָה, וּשְׁלֹמֹה הוֹסִיף יָם אֶחָד לִמְלֶאכֶת הַמִּקְדָּשׁ וְקַו שְׁלֹשִׁים יָסֹב אוֹתוֹ (מלכים א ז כג), הֲרֵי מֵאָה וּשְׁלֹשִׁים. **מִזְרָק אֶחָד כֶּסֶף** כְּנֶגֶד הָעוֹלָם שֶׁהוּא עָשׂוּי כְּכַדּוּר, **שִׁבְעִים שֶׁקֶל** שֶׁהֵם יִמְשְׁלוּ עַל שִׁבְעִים אֻמּוֹת. **שְׁנֵיהֶם מְלֵאִים** - שֶׁיָּבִיאוּ לָהֶם מְנָחוֹת מִכֻּלָּן. **סֹלֶת** - "הַמְסֻלָּאִים בַּפָּז" (איכה ד ב). **בְּלוּלָה בַשֶּׁמֶן** - "טוֹב שֵׁם מִשֶּׁמֶן טוֹב" (קהלת ז א). **כֶּסֶף** - כְּמָה דְתֵימָא ״כֶּסֶף נִבְחָר לְשׁוֹן צַדִּיק״ (משלי י כ). **כַּף אַחַת עֲשָׂרָה זָהָב** - כְּנֶגֶד עֲשָׂרָה דוֹרוֹת מִן פֶּרֶץ וְעַד דָּוִד, שֶׁהָיוּ כֻּלָּם צַדִּיקִים מְלֵאִים מַעֲשִׂים טוֹבִים כְּרֵיחַ הַקְּטֹרֶת. **פַּר אֶחָד** - כְּנֶגֶד אַבְרָהָם, **אַיִל אֶחָד** - כְּנֶגֶד יִצְחָק, **כֶּבֶשׂ אֶחָד** - כְּנֶגֶד יַעֲקֹב. **שְׂעִיר עִזִּים אֶחָד** - לְכַפֵּר עַל מַעֲשֵׂה יְהוּדָה שֶׁהֵבִיא הַכֻּתֹּנֶת לְאָבִיו. **וּלְזֶבַח הַשְּׁלָמִים בָּקָר שְׁנַיִם** - כְּנֶגֶד דָּוִד וּשְׁלֹמֹה שֶׁהִתְחִילוּ בַמַּלְכוּת וְהָיוּ צַדִּיקִים וְהָיְתָה הַמַּלְכוּת שְׁלֵמָה. **אֵילִים חֲמִשָּׁה, עַתּוּדִים חֲמִשָּׁה, כְּבָשִׂים בְּנֵי שָׁנָה חֲמִשָּׁה** - כְּנֶגֶד חֲמִשָּׁה עָשָׂר מְלָכִים שֶׁהָיוּ מִן רְחַבְעָם וְעַד צִדְקִיָּהוּ, מֶלֶךְ בֶּן מֶלֶךְ, מֵהֶם צַדִּיקִים גְּמוּרִים, מֵהֶם בֵּינוֹנִים, מֵהֶם רְשָׁעִים גְּמוּרִים. זוֹ מַחְשַׁבְתּוֹ שֶׁל נַחְשׁוֹן בֶּן עַמִּינָדָב. וּנְתַנְאֵל בֶּן צוּעָר חָשַׁב גַּם כֵּן בְּלִבּוֹ שֶׁיָּבִיא חֲנֻכָּה בַּשִּׁעוּר הַזֶּה וְחָשַׁב בּוֹ טַעַם אַחֵר (במדב״ר יג טו), וְהִקְרִיב עַל שֵׁם הַתּוֹרָה, לְפִי שֶׁהָיָה שִׁבְחוֹ שֶׁל שֵׁבֶט יִשָּׂשכָר בְּחָכְמַת הַתּוֹרָה, קַעֲרַת כֶּסֶף - כְּנֶגֶד הַתּוֹרָה שֶׁקְּרוּיָה לֶחֶם, שֶׁנֶּאֱמַר ״לְכוּ לַחֲמוּ בְלַחְמִי״ (משלי ט ה), וְנֶאֱמַר בְּלֶחֶם הַפָּנִים (שמות כה כט) ״וְעָשִׂיתָ קְּעָרֹתָיו״. וּזְבוּלוּן הִקְרִיב שֶׁהָיָה עוֹסֵק בִּפְרַקְמַטְיָא וְטוֹרֵחַ וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָּׂשכָר וְנוֹטֵל שָׂכָר עִמּוֹ, קְעָרָה - כְּנֶגֶד הַיָּם שֶׁהָיָה לְחוֹף יַמִּים (במדב״ר יג טז). וְכֵן מָצְאוּ שָׁם בַּמִּדְרָשׁ בְּכָל שֵׁבֶט וָשֵׁבֶט טַעַם מְיֻחָד בְּקָרְבָּנוֹ וּבְשִׁעוּרֵי הַקָּרְבָּן. וּלְכָךְ הִשְׁוָה אוֹתָם הַכָּתוּב לְפָרֵט כָּל אֶחָד בְּעַצְמוֹ כְּאִלּוּ לֹא הֻזְכַּר הָאַחֵר, וְאַחֲרֵי כֵן כְּלָלָם כְּאֶחָד לִרְמֹז כִּי בְּעֵת אַחַת עָלָה בְמַחְשַׁבְתָּם לְהַקְרִיב הַחֲנֻכָּה' וְלֹא קָדַם אֶחָד לַחֲבֵרוֹ בַּמַּחְשָׁבָה וְלֹא בַּהֲבָאָה לִפְנֵי הַמִּשְׁכָּן, וְעַל זֶה הִזְכִּירָם הַכָּתוּב לְכֻלָּם בְּהַשְׁוָאָה:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
AND THEY BROUGHT THEIR OFFERING BEFORE THE ETERNAL. Since the wagons [which the princes brought] were for the purpose of the offerings [i.e., for transporting the Tabernacle, where offerings are made before G-d] they are also called “offering.” Similarly, *And we have brought the Eternal’s offering, what every man hath gotten, of jewels of gold*,¹³⁵ meaning “an offering” for the repairs of the Tabernacle. Now the princes thought that it would be impossible for the Levites to carry on their shoulders the boards of the Tabernacle and the sockets, which were very heavy, and therefore they brought the wagons of their own accord, for such is the way that all those who carry houses of kings and their palatial tents adopt, transporting them on wagons.
We may also explain that the expression *And they brought their offering before the Eternal, six wagons ‘tzov,’* means six large wagons bearing their offerings, *and twelve oxen* drawing the wagons. Thus they brought the wagons laden [with the offerings], and the oxen [drawing the wagons] *before the Tabernacle*. And G-d commanded Moses, *Take* all of *it of them, and* the wagons and the oxen which were not brought for offerings *shall do the service of the Tent of Meeting*.¹³⁶ Afterwards the princes took their offerings down from the wagons and brought them before the Tabernacle,¹³⁷ intending to offer them all up on that day since they had been given permission to offer them before Him, but G-d commanded, *each prince on his day*¹³⁸ *shall they bring their offerings*. And because of this [i.e., since the wagons that the princes brought contained the animals that they intended to offer up] it was not necessary now that He should say to Moses “take it of them,” [as the original statement¹³⁶ already implies G-d’s consent to the offerings as well].¹³⁹, the question arises: when the princes came back and brought the actual dedication-offerings, why did G-d likewise not tell Moses to take the offerings from them? Hence the second interpretation is to be preferred. And it is a linguistic expression [in the Sacred Language] to say “wagons” when referring to their contents, just like: *those who eat ‘shulchan Izebel’*¹⁴⁰ [literally: “Jezebel’s table,” which means “the food on Jezebel’s table”]. So also: *for all ‘sha’ar ami’ do know*¹⁴¹ [literally: for all “the gates of my people” do know, which means: “for all the people in the gates of my people do know”]. And [likewise we find] in the language of the Sages:¹⁴² “a hundred wagons of pitchers of wine and pitchers of oil, and of silver and golden vessels” [the meaning being “the amount of wine and oil and vessels that can be contained in a hundred wagons,” and not just wagons of pitchers of wine and oil]. It is possible that the word *tzov* [*six wagons ‘tzov’*] means “full,” and so also: *‘uvatzabim’ and upon mules*,¹⁴³ which means “in wagons full of people.” In that case *six wagons ‘tzov’* [in the verse before us] means “six wagons laden full,” their load being the dedication-offerings which Scripture specifies further on.
Now Scripture mentions the offerings of each of the princes individually and afterwards it includes them all in a general statement, saying, *This was the dedication-offering of the altar, in the day when it was anointed, at the hands of the princes of Israel: twelve silver dishes*,¹⁴⁴ and Rashi wrote:¹⁴⁵, Verse 85. “This teaches you that the vessels of the Sanctuary were exactly equal in weight [as specified in the verses: *one silver dish, the weight whereof was a hundred and thirty shekels* etc.]. If one weighed each one separately and then weighed them all together, it was neither more nor less [than the total should have been]. This is based on [the explanations of] Rabbi Moshe the Preacher.”¹⁴⁶ But I cannot understand what they mean in saying this. If we are to consider this a miracle, what benefit is there in the occurrence of this miracle? And if this is the natural result with all weights, why should Scripture specifically mention it? In the Sifre the Rabbis have clearly said:¹⁴⁷ 54. “This is to teach you that the vessels of the Sanctuary¹⁴⁸ refers both to the Tabernacle and to the Sanctuary. were not like ordinary vessels. In the case of ordinary vessels, if one weighs each separately and then weighs them all together, the total is sometimes more or less [than it should have been] etc.”¹⁴⁹ And there [in the Sifre] the Rabbis further said: “Rabbi Nathan says: If one were to weigh all the vessels of the Sanctuary together¹⁴⁸ refers both to the Tabernacle and to the Sanctuary. and then turn them into bullion, and again make vessels of it, they would be neither more nor less [than the original weight].” He means to say by this that [these vessels were made of] a very pure gold [or silver, as the case may be], so that even if one melted them down and turned them into bullion, they still remained at their original weight. This was not because a miracle happened to them, but because they were made of a very pure gold.
The correct interpretation of the verse is that the Holy One, blessed be He, bestows honor upon those who fear Him, just as He said, *for them that honor Me I will honor*.¹⁵⁰ Now all the princes brought this offering on the same day, because they all agreed to it simultaneously. But since it was impossible that one of them should not precede the others, He honored those who came first in [the position of] the standards to bring their offerings on the earlier days. He wanted, however, to mention them all by name and the details of their offerings, and to cite the day of each one, rather than honoring the first one by saying, *This was the offering of Nachshon the son of Amminadab*¹⁵¹ and then saying “and so did each of the princes offer on his day,” for that would have been a diminution of the honor of the others. Afterwards [i.e., after having listed them all separately] He included them all again in a general verse,¹⁴⁴ in order to tell us that they were all equal before Him, blessed be He. And so did the Rabbis say in the Sifre:¹⁵² 53. “Scripture tells us that just as they were all equal in the thought [of bringing these offerings] so were they all alike in merit. *Twelve silver dishes*¹⁴⁴ — these were the same ones that they donated, and nothing which would have invalidated them¹⁵³). occurred to them.”
There is another explanation of this [chapter] in the interpretations of the Rabbis,¹⁵⁴ namely that each of the princes intended to bring a dedication-offering to the altar which would be of the amount [specified in the verses, each one of them intending to bring the same offerings], but Nachshon [prince of the tribe of Judah] had a particular reason for [bringing] this number [of offerings], and each of the other princes thought of an independent reason. Thus the Rabbis said¹⁵⁵ that Nachshon thought he would bring a *ka’arath keseph* (*a silver dish*),¹⁵⁶ since the numerical value of its [Hebrew] letters is nine hundred thirty,¹⁵⁷ is 100; *ayin* 70; *reish*, 200; *tav* 400. *Kaph* is 20; *samech* 60; *pei* 80. The total is 930. corresponding to the years of the first man;¹⁵⁸ and *the weight thereof was a hundred and thirty shekels*¹⁵⁶ indicating the years when he [Adam] begot children [to maintain the existence of the world, i.e., when he begot Seth,¹⁵⁹, Verse 3. from whom the world was founded] — and likewise the whole Midrash, as Rashi wrote it.¹⁵⁵ Or [the offerings of each prince were,] according to another Midrash,¹⁵⁴ [an allusion to] the tradition each tribe had from our father Jacob about all that would happen to it until the days of the Messiah. And so Nachshon [prince of the tribe of Judah] began by bringing his offerings with reference to royalty. The dish and the basin¹⁵⁶ corresponded to the two kings who would be descended from him, who would rule over the sea and land, these being Solomon and the Messianic King. This was why Nachshon brought a *ka’arah* (silver round dish), to symbolize the ocean which covers the whole world and is like a [round] dish.¹⁶⁰ [The weight of the dish was] a hundred and thirty shekels,¹⁵⁶ since it was on the third day [of Creation] that the Holy One, blessed be He, gathered all seas together to one place and called them *yamim*, the numerical value of these letters being one hundred;¹⁶¹ is 10; *mem* 40; *yod* 10; *mem* 40 — totalling 100. and Solomon added one *sea* to the work of the Sanctuary, *and a line of thirty cubits did compass it round about*.¹⁶² Thus you have one hundred and thirty. *One silver basin of seventy shekels*¹⁵⁶ corresponds to the world which is shaped like a sphere. The *seventy shekels* symbolize that they [Solomon and the Messiah] will rule over the seventy nations.¹⁶³ *Both of them full*,¹⁵⁶ for gifts will be brought to them from all peoples.¹⁶⁴ *‘Soleth’* (*fine flour*)¹⁵⁶ corresponds to these [two kings — as in the expression: *the precious sons of Zion*] *‘hamesulaim’* (*who were comparable to*) *‘fine’ gold*.¹⁶⁵ *Mingled with oil*¹⁵⁶ — *A good name is better than precious oil*.¹⁶⁶ *Silver* — as it is said, *The tongue of the righteous is as choice silver*.¹⁶⁷ *One golden pan of ten shekels*,¹⁶⁸ this corresponds to the ten generations from Peretz to David¹⁶⁹. Ten generations are listed there. who were all righteous men full of good deeds, [as pleasant] as the odor of the incense.¹⁶⁸ *One young bullock*¹⁷⁰ — in allusion to Abraham;¹⁷¹ (Genesis 18:7). *one ram*¹⁷⁰ — in allusion to Isaac;¹⁷², 22:13: *and he* [Abraham] *took the ram* — as a substitute for Isaac. *one he-lamb*¹⁷⁰ — in allusion to Jacob.¹⁷³, 30:40: *And Jacob separated the lambs*. *One male of the goats for a sin-offering*,¹⁷⁴ to atone for the deed of Judah who brought Joseph’s coat to his father [dipped in the blood of a he-goat].¹⁷⁵ *And for the sacrifice of peace-offerings, two oxen* — alluding to David and Solomon, who began the royal line [of the House of David], and who were righteous men [during whose reigns] the kingdom was whole.¹⁷⁶. These are the two kings — David and Solomon — whose reigns were characterized by *shelamim* [“peace-offerings,” a term which also suggests “peace” and “completeness”]. *Five rams, five he-goats, five he-lambs of the first year*¹⁵¹ — in allusion to the fifteen monarchs from Rehoboam to Zedekiah,¹⁷⁷ who were kings and sons of kings [and may be classified in three groups, just as the fifteen peace-offerings came in three groups], some completely righteous, some average, and some very wicked. This was what Nachshon thought [in bringing these offerings, which symbolized the history of his tribe].
And Nethanel the son of Zuar [prince of the tribe of Issachar] also thought in his heart that he would bring a dedication-offering of this amount, but he had a different reason for it, bringing his offerings in allusion to the Torah, because the special merit of the tribe of Issachar was [in their knowledge] of the wisdom of the Torah.¹⁷⁸, Note 117. *A silver dish*¹⁷⁹ — referring to the Torah which is called “bread,” as it is said, *Come, eat of my bread*,¹⁸⁰ and it is said of the showbread, *And thou shalt make the dishes thereof*.¹⁸¹ And [the prince of the tribe of] Zebulun brought his offerings in relation to commerce, which he engaged in and exerted himself in, and [from the profits of which he maintained [through his generosity the Torah-studying tribe of] Issachar, with whom he [equally] shared the reward [for the studying of the Torah]. The [round] dish¹⁸² was symbolic of the ocean, since he [Zebulun] dwelled *at the shores of the sea*.¹⁸³ Similarly the Rabbis found in that Midrash¹⁸⁴ a special reason for the offering of each and every tribe and for the amount of the offerings [in accordance with the subsequent history of the tribe]. It is for this reason that Scripture treated them all equally, giving the details of each one separately as if the others had not been mentioned, after which it mentioned them all together, to hint that at the same moment it occurred to each of them to bring the dedication-offering, and none of them preceded the other either in thought or in the actual bringing of the offerings to the Tabernacle. It is because of this Scripture mentioned them all in identical words.

footnotes:
¹³⁵ Further, 31:50.
¹³⁶ Verse 5.
¹³⁷ Verse 10.
¹³⁸ Verse 11.
¹³⁶ Verse 5.
¹³⁹ But according to the first interpretation, that the wagons were empty and were brought so that the Levites could transport the Tabernacle in them, and G-d consented by saying to Moses, Take it of them
¹⁴⁰ I Kings 18:19.
¹⁴¹ Ruth 3:11.
¹⁴² Baba Bathra 146 a.
¹⁴³ Isaiah 66:20.
¹⁴⁴ Further, Verse 84.
¹⁴⁵ Ibid.
¹⁴⁶ This final statement [“This is based on … “] is not found in our editions of Rashi. Rabbi Moshe the Preacher is however quoted here in Verse 23. He was an older contemporary of Rashi’s who lived in the city of Narbonne. His work was in the nature of a Midrashic commentary compiled from earlier sources. See in Vol. I, p. 424 Note 196.
¹⁴⁷ Sifre Naso
¹⁴⁸ Literally: “the Permanent House” (see Vol. II, p. 335, Note 598). Here, however, the term beith olamim
¹⁴⁹ Now this Sifre “clearly” states [as Ramban wrote above] that there was some special phenomenon in the weighing of the vessels. It does not yet explain what purpose it served; hence Ramban continues to quote from the Sifre the words of Rabbi Nathan.
¹⁴⁸ Literally: “the Permanent House” (see Vol. II, p. 335, Note 598). Here, however, the term beith olamim
¹⁵⁰ I Samuel 2:30.
¹⁵¹ Verse 17.
¹⁴⁴ Further, Verse 84.
¹⁵² Sifre Naso
¹⁴⁴ Further, Verse 84.
¹⁵³ Such as becoming chipped or perforated, in which case a sacred vessel may no longer be used. (Kether Kehunah, commentary to Sifre ibid.
¹⁵⁴ Bamidbar Rabbah 13:13.
¹⁵⁵ Mentioned by Rashi (in Verse 19) in the name of Rabbi Moshe the Preacher, who doubtless quoted an older source.
¹⁵⁶ Verse 13.
¹⁵⁷ Kuph
¹⁵⁸ Genesis 5:5.
¹⁵⁶ Verse 13.
¹⁵⁹ Ibid.
¹⁵⁵ Mentioned by Rashi (in Verse 19) in the name of Rabbi Moshe the Preacher, who doubtless quoted an older source.
¹⁵⁴ Bamidbar Rabbah 13:13.
¹⁵⁶ Verse 13.
¹⁶⁰ The basin indicated the earth, as will be explained further on. Incidentally we see clearly that the Midrashic Sages were aware of the spherical shape of the earth.
¹⁵⁶ Verse 13.
¹⁶¹ Yod
¹⁶² I Kings 7:23.
¹⁵⁶ Verse 13.
¹⁶³ See Megillah 11b, where Solomon is mentioned as having ruled over the whole world.
¹⁵⁶ Verse 13.
¹⁶⁴ Isaiah 66:20.
¹⁵⁶ Verse 13.
¹⁶⁵ Lamentations 4:2.
¹⁵⁶ Verse 13.
¹⁶⁶ Ecclesiastes 7:1.
¹⁶⁷ Proverbs 10:20.
¹⁶⁸ Verse 14. The continuation of the verse (“full of incense”) affords the basis for the allusion to the ten generations full of righteous deeds.
¹⁶⁹ See Ruth 4:18-22: And these are the generations of Peretz … and Jesse begot David
¹⁶⁸ Verse 14. The continuation of the verse (“full of incense”) affords the basis for the allusion to the ten generations full of righteous deeds.
¹⁷⁰ Verse 15.
¹⁷¹ Of Abraham it is stated, And Abraham ran unto the herd
¹⁷⁰ Verse 15.
¹⁷² Ibid.
¹⁷⁰ Verse 15.
¹⁷³ Ibid.
¹⁷⁴ Verse 16.
¹⁷⁵ Genesis 37:31-32.
¹⁷⁶ During the lifetimes of David and Solomon the kingdom was complete, ruling as they did over all the twelve tribes. After Solomon’s death the kingdom was divided into two parts — Judah and Israel. Hence the allusion here, and for the sacrifice of peace-offerings, two oxen
¹⁵¹ Verse 17.
¹⁷⁷ See I Chronicles 3:10-16 — where all these fifteen kings of Judah are listed.
¹⁷⁸ I Chronicles 12:33. See above, in Seder Bamidbar
¹⁷⁹ Verse 19.
¹⁸⁰ Proverbs 9:5.
¹⁸¹ Exodus 25:29.
¹⁸² Verse 25.
¹⁸³ Genesis 49:13. — Generosity in support of the study of Torah is thus evident throughout the generations, and its reward is extraordinary as the generous person becomes an equal partner in the sacred venture.
¹⁸⁴ Bamidbar Rabbah, Chapters 13-14.


###### Ramban on Numbers 7:13:1
[Ramban on Numbers 7:13:1](https://torahapp.org/share/book/Ramban%20on%20Numbers/r/7:13:1)

**סֹלֶת בְּלוּלָה בַשֶּׁמֶן לְמִנְחָה** – חָנְכוּ הַנְּשִׂיאִים אֶת הַמִּזְבֵּחַ בְּכָל הַמִּינִין הַקְּרֵבִים עָלָיו, עַל כֵּן הֵבִיאוּ מִנְחָה וּקְטֹרֶת וְעוֹלָה וְחַטָּאת וּשְׁלָמִים. וְהַקְּטֹרֶת וְהַחַטָּאת הוֹרָאַת שָׁעָה, שֶׁאֵינָם בָּאִים בִּנְדָבָה, אֲבָל לְהַשְׁלִים בַּחֲנֻכָּה כָּל הַקָּרְבָּנוֹת נַעֲשָׂה כֵן, כִּי אֵין יִשְׂרָאֵל מַקְרִיבִים זוּלָתִי אֵלּוּ הַקָּרְבָּנוֹת בִּלְבַד, כִּי הַחַטָּאת וְהָאָשָׁם דָּבָר אֶחָד וְשֵׁם אֶחָד הוּא וְתוֹרָה אַחַת לָהֶם. וְהִנֵּה הַשֵּׁם הַנִּכְבָּד הִסְכִּים עַל דַּעַת הַנְּשִׂיאִים וְצִוָּה "נָשִׂיא אֶחָד לַיּוֹם יַקְרִיבוּ" (במדבר ז׳:י״א), וּלְפִיכָךְ יִתָּכֵן שֶׁהִיא מִצְוָה לְדוֹרוֹת שֶׁיַּחְנְכוּ לְעוֹלָם בֵּית הַמִּקְדָּשׁ וְהַמִּזְבֵּחַ, וּלְכָךְ עָשָׂה שְׁלֹמֹה חֲנֻכַּת הַבַּיִת, דִּכְתִיב "וַיַּחְנְכוּ אֶת בֵּית הָאֱלֹהִים הַמֶּלֶךְ וְכָל הָעָם" (דהי״ב ז ה), וְכֵן אַנְשֵׁי כְּנֶסֶת הַגְּדוֹלָה עָשׂוּ חֲנֻכָּה דִּכְתִיב "וַעֲבַדוּ בְּנֵי יִשְׂרָאֵל כָּהֲנַיָּא וְלֵוָאֵי וּשְׁאָר בְּנֵי גָלוּתָא חֲנֻכַּת בֵּית אֱלָהָא" וְגוֹ' (עזרא ו טז), וְכֵן לִימוֹת הַמָּשִׁיחַ שֶׁנֶּאֱמַר בִּיחֶזְקֵאל "שִׁבְעַת יָמִים יְכַפְּרוּ אֶת הַמִּזְבֵּחַ וְטִהֲרוּ אֹתוֹ וּמִלְאוּ יָדָיו. וִיכַלּוּ אֶת הַיָּמִים וְהָיָה בַיּוֹם הַשְּׁמִינִי וָהָלְאָה יַעֲשׂוּ הַכֹּהֲנִים עַל הַמִּזְבֵּחַ אֶת עוֹלוֹתֵיכֶם וְאֶת שַׁלְמֵיכֶם" (מג כו כז), וְהִיא חֲנֻכָּה לַמִּזְבֵּחַ בַּמִּלּוּאִים. וְהִנֵּה תִּהְיֶה עִנְיַן זוֹ הַמִּצְוָה כְּעִנְיַן פָּרָשַׁת טְמֵאִים בְּפֶסַח (להלן ט) וּפָרָשַׁת בְּנֵי יוֹסֵף (להלן לו) שֶׁהִסְכִּימָה דַּעְתָּם לְדַעַת הָעֶלְיוֹנָה וְנִצְטַוִּינוּ בָהֶם לְדוֹרוֹת:

**Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976:**
FINE FLOUR (MINGLED) WITH OIL FOR A MEAL-OFFERING. The princes dedicated the altar with all the kinds of offerings that can be brought upon it. Therefore they brought a meal-offering, incense, a burnt-offering, a sin-offering, and a peace-offering. Now the incense and the sin-offering were [permitted to be brought by] a special temporary decree, since they cannot usually be brought as freewill offerings. But [this exception was made] in order to complete the dedication with all kinds of offerings, for no other offerings can be brought in Israel except for these offerings [mentioned here], the sin-offering and the guilt-offering being the same thing and having the same name, and *there is one law for them*.¹⁸⁵. Hence although no guilt-offering was brought as part of the dedication-offerings, it may yet be said that *all* kinds of offerings were brought on these days of dedication, since the sin-offering was brought.
Now *the Glorious G-d*¹⁸⁶ agreed to the intention of the princes and commanded, *they shall present their offering, each prince on his day*.¹⁸⁷ Therefore it is possible that this is a commandment for all generations, that the Sanctuary and the altar should always be dedicated [with special offerings upon their completion]. It is for this reason that Solomon made a dedication of the House [of G-d], as it is written, *So the king and all the people dedicated the House of G-d*.¹⁸⁸ Similarly the men of the Great Assembly dedicated [the Second Temple], as it is written, *And the children of Israel, the priests and the Levites, and the rest of the children of captivity, kept the dedication of this House of G-d with joy*.¹⁸⁹ And so [will it be also] in the days of the Messiah, as it is said in the Book of Ezekiel, *Seven days shall they make atonement for the altar and cleanse it; so shall they consecrate it. And when they have accomplished the days, it shall be that upon the eighth day, and forward, the priests shall make your burnt-offerings upon the altar, and your peace-offerings*,¹⁹⁰ this being the dedication of the altar with offerings to consecrate it. Thus the subject of this commandment is similar to that of the section about the impure people on Passover,¹⁹¹ and the section concerning the sons of Joseph,¹⁹², Chapter 36. See also in *Seder Korach*, Note 67. whose opinion coincided with the opinion on High, and which we were commanded to observe in all subsequent generations.
Beha’alothcha

footnotes:
¹⁸⁵ Leviticus 7:7: As is the sin-offering, so is the guilt-offering; there is one law for them
¹⁸⁶ Deuteronomy 28:58.
¹⁸⁷ Verse 11.
¹⁸⁸ II Chronicles 7:5.
¹⁸⁹ Ezra 6:16.
¹⁹⁰ Ezekiel 43:26-27.
¹⁹¹ Further, 9:1-13.
¹⁹² Ibid.