Ramban (Nachmanides) on the Torah

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, 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; 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., Verse 42. Similarly the princes when bringing their dedication-offerings did not include amongst them drink-offerings. Now our Rabbis differed on this matter. Some of them said in the Sifre 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, 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 Rabbis 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].

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 Scripture 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! 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 excision 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! Moreover, He stated here, And it shall be if it be ‘done’ in error by the congregation, [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 [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. 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,, Verse 14. and here He commanded them to bring a bullock for a burnt-offering and a he-goat for a sin-offering. 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, 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 [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 Sifre 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. They said to him: ‘Our master Ezekiel: A slave that was sold by his master, does he not go out of his control?’ (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 Ezra 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, 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, 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. 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, 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 He will cut them off [from among their people]. I have already explained in Seder Acharei Moth the meaning of this excision.

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 Sifre 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.”). And by way of the Truth, [the mystic teachings of the Cabala], I have already informed you 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),, 20:3. Literally “upon My face.” and this is similar to what the Rabbis of blessed memory have said: “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], (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). and the reason for this is clear.

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].

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. According to the plain meaning of Scripture, this expression [his iniquity shall be upon him] is like: their blood shall be upon them; they shall bear their sin; they shall die childless;, Verse 20. he hath uncovered his sister’s nakedness; he shall bear his iniquity,, 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 Eretz [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.

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, 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, 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, = 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 Hillel 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:, 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 and which is the aim of All. Therefore He said, that ye may look upon it, and remember ‘kol’ (all), (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: “[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, 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].

Scripture states, and that ye go not after your own heart, (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. It is for this reason that our Rabbis have interpreted: 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: 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. The student learned [in the mysteries of the Cabala] will understand. In the Midrash of Rabbi Nechunya the son of Hakanah it is stated with reference to the verse, and the profit of ‘eretz’ (earth) is ‘bakol’ (in all): “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,’. — 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].