Ramban on Leviticus 1:9:1

עוֹלָה לְשֵׁם עוֹלָה, אִשֶּׁה כְּשֶׁיִּשְׁחָטֶנּוּ יְהֵא שׁוֹחֵט לְשֵׁם הָאֵשׁ, וְכָל אִשֶּׁה לְשׁוֹן אֵשׁ. נִיחוֹחַ נַחַת רוּחַ לְפָנַי שֶׁאָמַרְתִּי וְנַעֲשָׂה רְצוֹנִי, לְשׁוֹן רַשִׁ"י (רש"י על ויקרא א':ט'). וְלֹא פֵּרֵשׁ הָרַב מַהוּ לְשֵׁם הָאֵשׁ. וּבַגְּמָרָא (זבחים מו) אָמְרוּ, לְאַפּוֹקֵי כְּבָבָא דְּלָא. וּפֵרְשׁוּ בּוֹ שֶׁיִּשְׁחָטֶנּוּ עַל מְנָת לְהַעֲלוֹתוֹ עַל גַּבֵּי אֵשׁ בּוֹעֶרֶת בַּמַּעֲרָכָה, לֹא לְהַעֲלוֹת עַל גַּבֵּי גֶּחָלִים עוֹמְמוֹת שֶׁמִּתְכַּבּוֹת וְהוֹלְכוֹת. וְלִי נִרְאֶה שֶׁצָּרִיךְ לְכַוֵּן שֶׁתֹּאכְלֶנּוּ הָאֵשׁ לְגַמְרֵי, לֹא שֶׁיִּצָּלֶה שָׁם מְעַט, וְהוּא מִלְּשׁוֹנָם בְּבֵן סוֹרֵר וּמוֹרֶה (סנהדרין ע), כִּבְשַׂר כִּיבָא דְּאָכְלֵי גַּנָּבֵי, וּבְמַסֶּכֶת עֵרוּבִין (כט) וְנִכְבִּיב וְנֵכוּל. וְיֵשׁ גּוֹרְסִים שָׁם (זבחים מו) לְאַפּוֹקֵי גְּבָבָא דְּלָא, שֶׁיִּתְכַּוֵּן לְהַעֲלוֹתוֹ עַל גַּבֵּי אֵשׁ שֶׁל עֵצִים, כְּדִכְתִיב "עַל הָעֵצִים אֲשֶׁר עַל הָאֵשׁ", וְלֹא יַחְשֹׁב לְהַעֲלוֹתוֹ עַל גַּבֵּי אֵשׁ שֶׁל קַשׁ וְשֶׁל גְּבָבָא, כְּעִנְיָן שֶׁשָּׁנִינוּ (שבת לו), כִּירָה שֶׁהִסִּיקוּהָ בְּקַשׁ וּבִגְבָבָא. וְהִנֵּה בַּכָּתוּב הַזֶּה טַעַם הַקָּרְבָּנוֹת שֶׁהֵם אִשֵּׁה רֵיחַ נִיחֹחַ לַה'. וְאָמַר הָרַב בְּמוֹרֶה הַנְּבֻכִים (ג מו) כִּי טַעַם הַקָּרְבָּנוֹת בַּעֲבוּר שֶׁהַמִּצְרִים וְהַכַּשְׂדִּים אֲשֶׁר הָיוּ יִשְׂרָאֵל גֵּרִים וְתוֹשָׁבִים בְּאַרְצָם מֵעוֹלָם, הָיוּ עוֹבְדִים לַבָּקָר וְלַצֹּאן, כִּי הַמִּצְרִים עוֹבְדִים לַטָּלֶה וְהַכַּשְׂדִּים עוֹבְדִים לַשֵּׁדִים אֲשֶׁר יֵרָאוּ לָהֶם בִּדְמוּת שְׂעִירִים, וְאַנְשֵׁי הוֹדוּ עַד הַיּוֹם לֹא יִשְׁחֲטוּ בָּקָר לְעוֹלָם. בַּעֲבוּר כֵּן צִוָּה לִשְׁחֹט אֵלֶּה הַשְּׁלֹשָׁה מִינִין לַשֵּׁם הַנִּכְבָּד, כְּדֵי שֶׁיִּוָּדַע כִּי הַדָּבָר שֶׁהָיוּ חוֹשְׁבִים כִּי הֵם בְּתַכְלִית הָעֲבֵרָה, הוּא אֲשֶׁר יַקְרִיבוּ לַבּוֹרֵא וּבוֹ יִתְכַּפְּרוּ הָעֲוֹנוֹת, כִּי כֵן יִתְרַפְּאוּ הָאֱמוּנוֹת הָרָעוֹת שֶׁהֵם מַדְוֵי הַנֶּפֶשׁ, כִּי כָל מַדְוֶה וְכָל חֹלִי לֹא יִתְרַפֵּא כִּי אִם בְּהֶפְכּוֹ, אֵלֶּה דְּבָרָיו וּבָהֶם הֶאֱרִיךְ. וְהִנֵּה הֵם דִּבְרֵי הֲבַאי, יְרַפְּאוּ שֶׁבֶר גָּדוֹל וְקֻשְׁיָא רַבָּה עַל נְקַלָּה, יַעֲשׂוּ שֻׁלְחַן ה' מְגֹאָל, שֶׁאֵינֶנּוּ רַק לְהוֹצִיא מִלִּבָּן שֶׁל רְשָׁעִים וְטִפְּשֵׁי עוֹלָם, וְהַכָּתוּב אָמַר כִּי הֵם לֶחֶם אִשֶּׁה לְרֵיחַ נִיחֹחַ, וְגַם כִּי לְפִי שְׁטוּתָם שֶׁל מִצְרִים לֹא תִּתְרַפֵּא מַחֲלָתָם בָּזֶה אֲבָל תּוֹסִיף מַכְאוֹב, כִּי מַחְשֶׁבֶת הָרְשָׁעִים הַנִּזְכָּרִים לַעֲבֹד לְמַזַּל טָלֶה וּמַזַּל שׁוֹר שֶׁיֵּשׁ לָהֶם כֹּחַ בָּהֶם כְּפִי מַחְשַׁבְתָּם, וְלָכֵן לֹא יֹאכְלוּ אוֹתָם לִכְבוֹד כֹּחָם וִיסוֹדָם, אֲבָל אִם יִזְבְּחוּ אוֹתָם לַשֵּׁם הַנִּכְבָּד זֶה כָּבוֹד לָהֶם וּמַעֲלָה, וְהֵם עַצְמָם כָּךְ הֵם נוֹהֲגִים, כְּמוֹ שֶׁאָמַר (ויקרא יז ז) "וְלֹא יִזְבְּחוּ עוֹד אֶת זִבְחֵיהֶם לַשְּׂעִירִם", וְעוֹשֵׂי הָעֵגֶל זָבְחוּ לוֹ. וְהָרַב מַזְכִּיר שֶׁהָיוּ מַקְרִיבִים לַלְּבָנָה בְּכָל רָאשֵׁי חָדְשֵׁיהֶם, וְלַשֶּׁמֶשׁ בַּעֲלוֹתָהּ בַּמַּזָּלוֹת הַיְּדוּעִים לָהֶם בְּסִפְרֵיהֶם, וְיוֹתֵר תִּתְרַפֵּא הַמַּחֲלָה בְּאָכְלֵנוּ מֵהֶם לָשֹׂבַע, שֶׁהוּא אָסוּר לָהֶם וּמְגֻנֶּה בְּעֵינֵיהֶם וְלֹא יַעֲשׂוּ כֵן לְעוֹלָם. וְהִנֵּה נֹחַ בְּצֵאתוֹ מִן הַתֵּבָה עִם שְׁלֹשֶׁת בָּנָיו, אֵין בָּעוֹלָם כַּשְׂדִּי אוֹ מִצְרִי, הִקְרִיב קָרְבָּן וַיִּיטַב בְּעֵינֵי ה', וְאָמַר בּוֹ (בראשית ח כא) "וַיָּרַח ה' אֶת רֵיחַ הַנִּיחֹחַ", וּמִמֶּנּוּ אָמַר אֶל לִבּוֹ "לֹא אֹסִף לְקַלֵּל עוֹד אֶת הָאֲדָמָה בַּעֲבוּר הָאָדָם" (שם). "וְהֶבֶל הֵבִיא גַם הוּא מִבְּכֹרוֹת צֹאנוֹ וּמֵחֶלְבֵהֶן וַיִּשַׁע ה' אֶל הֶבֶל וְאֶל מִנְחָתוֹ" (שם ד ד), וְלֹא הָיָה עֲדַיִן בָּעוֹלָם שֶׁמֶץ ע"ז כְּלָל. וּבִלְעָם אָמַר "אֶת שִׁבְעַת הַמִּזְבְּחֹת עָרַכְתִּי וָאַעַל פָּר וָאַיִל בַּמִּזְבֵּחַ" (במדבר כג ד), וְאֵין דַּעְתּוֹ עַתָּה לִשְׁלֹל מִמֶּנּוּ אֱמוּנוֹת רָעוֹת וְלֹא נִצְטַוָּה בְּכָךְ, אֲבָל עָשָׂה כֵן לְקָרְבָה אֶל הָאֱלֹהִים כְּדֵי שֶׁיָּחוּל עָלָיו הַדִּבּוּר. וּלְשׁוֹן הַקָּרְבָּנוֹת "אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי רֵיחַ נִיחֹחִי" (שם כח ב), וְחָלִילָה שֶׁלֹּא יְהֵא בָּהֶם שׁוּם תּוֹעֶלֶת וְרָצוֹן, רַק שׁוֹלְלוּת ע"ז מִדַּעַת הַשּׁוֹטִים. וְיוֹתֵר רָאוּי לִשְׁמֹעַ הַטַּעַם שֶׁאוֹמְרִים בָּהֶם כִּי בַּעֲבוּר שֶׁמַּעֲשֵׂי בְּנֵי אָדָם נִגְמָרִים בְּמַחְשָׁבָה וּבְדִבּוּר וּבְמַעֲשֶׂה, צִוָּה הַשֵּׁם כִּי כַּאֲשֶׁר יֶחֱטָא יָבִיא קָרְבָּן יִסְמֹךְ יָדָיו עָלָיו כְּנֶגֶד הַמַּעֲשֶׂה, וְיִתְוַדֶּה בְּפִיו כְּנֶגֶד הַדִּבּוּר, וְיִשְׂרֹף בָּאֵשׁ הַקֶּרֶב וְהַכְּלָיוֹת שֶׁהֵם כְּלֵי הַמַּחֲשָׁבָה וְהַתַּאֲוָה, וְהַכְּרָעַיִם כְּנֶגֶד יָדָיו וְרַגְלָיו שֶׁל אָדָם הָעוֹשִׂים כָּל מְלַאכְתּוֹ, וְיִזְרֹק הַדָּם עַל הַמִּזְבֵּחַ כְּנֶגֶד דָּמוֹ בְּנַפְשׁוֹ, כְּדֵי שֶׁיַּחְשֹׁב אָדָם בַּעֲשׂוֹתוֹ כָּל אֵלֶּה כִּי חָטָא לֵאלֹהָיו בְּגוּפוֹ וּבְנַפְשׁוֹ וְרָאוּי לוֹ שֶׁיִּשָּׁפֵךְ דָּמוֹ וְיִשָּׂרֵף גּוּפוֹ, לוּלֵא חֶסֶד הַבּוֹרֵא שֶׁלָּקַח מִמֶּנּוּ תְּמוּרָה וְכֹפֶר הַקָּרְבָּן הַזֶּה, שֶׁיְּהֵא דָּמוֹ תַּחַת דָּמוֹ נֶפֶשׁ תַּחַת נֶפֶשׁ, וְרָאשֵׁי אֵיבְרֵי הַקָּרְבָּן כְּנֶגֶד רָאשֵׁי אֵיבָרָיו, וְהַמָּנוֹת לְהַחֲיוֹת בָּהֶן מוֹרֵי הַתּוֹרָה שֶׁיִּתְפַּלְּלוּ עָלָיו. וְקָרְבַּן הַתָּמִיד בַּעֲבוּר שֶׁלֹּא יִנָּצְלוּ הָרַבִּים מֵחֲטוֹא תָּמִיד. וְאֵלֶּה דְּבָרִים מִתְקַבְּלִים מוֹשְׁכִים אֶת הַלֵּב כְּדִבְרֵי אַגָּדָה. וְעַל דֶּרֶךְ הָאֱמֶת יֵשׁ בַּקָּרְבָּנוֹת סוֹד נֶעֱלָם, תִּכָּנֵס בּוֹ מִמַּה שֶׁאָמְרוּ רַבּוֹתֵינוּ בְּסִפְרֵי (פנחס קמג) וּבְסוֹף מְנָחוֹת (קי), אָמַר שִׁמְעוֹן בֶּן עַזַּאי, בֹּא וּרְאֵה מַה כְּתִיב בְּפ' הַקָּרְבָּנוֹת, שֶׁלֹּא נֶאֱמַר בָּהֶם לֹא "אֵל" וְלֹא "אֱלֹהֶיךָ" וְלֹא "אֱלֹהִים" וְלֹא "שַׁדַּי" וְלֹא "צְבָאוֹת", אֶלָּא יוֹ"ד הֵ"א שֵׁם הַמְּיֻחָד, שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לְבַעַל הַדִּין לַחְלֹק. וְשֶׁמָּא תֹּאמַר לַאֲכִילָה הוּא צָרִיךְ, תַּלְמוּד לוֹמַר "אִם אֶרְעַב לֹא אֹמַר לָךְ כִּי לִי תֵבֵל וּמְלֹאָהּ" (תהלים נ יב), לֹא אָמַרְתִּי לָכֶם זְבוֹחוּ אֶלָּא כְּדֵי שֶׁיֵּאָמֵר וְיֵעָשֶׂה רְצוֹנִי. וּבִתְחִלַּת תּוֹרַת כֹּהֲנִים (פרשה ב ה), רַבִּי יוֹסֵי אוֹמֵר, כָּל מָקוֹם שֶׁנֶּאֱמַר "קָרְבָּן" אָמוּר בְּיוֹ"ד הֵ"א, שֶׁלֹּא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִים לִרְדּוֹת. אֵלּוּ דִּבְרֵיהֶם זַ"ל. וֶאֱמֶת כִּי בְּפָרָשַׁת הַקָּרְבָּנוֹת לֹא נֶאֱמַר לֹא "אֵל" וְלֹא "אֱלֹהִים", אֲבָל מָצָאנוּ "וְהַעֲלִיתָ עָלָיו עוֹלֹת לַה' אֱלֹהֶיךָ" (דברים כז ו), וּכְתִיב "לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם" (ויקרא כ"א:ו'), "וְקִדַּשְׁתּוֹ כִּי אֶת לֶחֶם אֱלֹהֶיךָ הוּא מַקְרִיב" (שם ח), וְכָתוּב בַּמִּזְמוֹר הַנִּזְכָּר "זְבַח לֵאלֹהִים תּוֹדָה" (תהלים נ יד), וְעוֹד כָּתוּב (דהי"ב כט ו-ז) "כִּי מָעֲלוּ אֲבֹתֵינוּ וְעָשׂוּ הָרַע בְּעֵינֵי ה' אֱלֹהֵינוּ גַּם סָגְרוּ דַּלְתוֹת הָאוּלָם וַיְכַבּוּ אֶת הַנֵּרוֹת וּקְטֹרֶת לֹא הִקְטִירוּ וְעֹלָה לֹא הֶעֱלוּ בַקֹּדֶשׁ לֵאלֹהֵי יִשְׂרָאֵל". אֲבָל הָעִנְיָן כֻּלּוֹ מְבֹאָר בַּתּוֹרָה, שֶׁנֶּאֱמַר (במדבר כח ב) "אֶת קָרְבָּנִי לַחְמִי לְאִשַּׁי", וְאָמַר (ויקרא ג':י"א) "לֶחֶם אִשֶּׁה", שֶׁהֵם לֶחֶם לְאִשֶּׁה וּמִמֶּנּוּ לָאִשִּׁים, וְ"אִשֶּׁה" לְשׁוֹן אֵשׁ. וְאָמַר ר"א (אבן עזרא על ויקרא א':ט') "אִשֶּׁה" שֵׁם הַתֹּאַר, וְטַעְמוֹ קָרְבַּן אֵשׁ, וְהוּא תֹּאַר לְמִלַּת "הַכֹּל", וּבַמִּנְחָה שֶׁאָמַר (ויקרא ב':ב') "וְהִקְטִיר הַכֹּהֵן אֶת אַזְכָּרָתָהּ אִשֵּׁה רֵיחַ נִיחֹחַ לַה'" יִהְיֶה תֹּאַר לַקֹּמֶץ. וְאֵינוֹ כֵן, אֲבָל "אִשֶּׁה" שֵׁם, כְּמוֹ אֵשׁ, וְ"עוֹלָה אִשֶּׁה" כְּמוֹ עוֹלַת אֵשׁ רֵיחַ נִיחוֹחַ לַה', וְכֵן כֻּלָּם, כִּי טַעְמָם כְּמוֹ "לֶחֶם אִשֶּׁה" (להלן ג יא טז). אֲבָל לֹא אָמַר אֵשׁ וְאָמַר אִשֶּׁה כְּמַשְׁמָעוֹ כַּאֲשֶׁר הֶרְאָה אֹתְךָ בָּהָר בְּמַתַּן תּוֹרָה. וְהִנֵּה הַקָּרְבָּן בְּמִדַּת הַדִּין, וְהַזְּבִיחָה לְשֵׁם ה' לְבַדּוֹ, שֶׁלֹּא יִתְכַּוֵּן לְדָבָר אַחֵר בָּעוֹלָם רַק לְשֵׁם ה' לְבַדּוֹ. וְזֶה טַעַם "עוֹלָה הוּא אִשֶּׁה", וּלְכָךְ אָמַר הַכָּתוּב (ויקרא כ"א:ו') "כִּי אֶת אִשֵּׁי ה' לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִם וְהָיוּ קֹדֶשׁ", כִּי לְאִשֵּׁי ה' קָרְבַּן אֱלֹהִים. וּלְכָךְ אָמְרוּ שֶׁלֹּא הִזְכִּיר בַּצַּוָּאוֹת שֶׁל קָרְבָּנוֹת לֹא "אֵל" וְלֹא "אֱלֹהִים" אֶלָּא "אִשֵּׁה רֵיחַ נִיחוֹחַ לַה'" כִּי הַכַּוָּנָה לַה' לְבַדּוֹ תִּהְיֶה, לֹא יְכַוֵּן הַמַּקְרִיב וְלֹא יַעֲלֶה בְּמַחְשַׁבְתּוֹ רַק לַשֵּׁם הַמְּיֻחָד. וְהוּא מַאֲמַר הַחֲכָמִים (סנהדרין ס), רִיקֵן כָּל הָעֲבוֹדוֹת כֻּלָּן לַשֵּׁם הַמְיֻחָד. וּבְתוֹרַת כֹּהֲנִים (סוף פרק ו), "לַה'" לְשֵׁם מִי שֶׁעָשָׂה אֶת הָעוֹלָם. וְהוּא מַה שֶׁאָמַר הַמִּזְמוֹר "זְבַח לֵאלֹהִים תּוֹדָה וְשַׁלֵּם לְעֶלְיוֹן נְדָרֶיךָ" (תהלים נ יד) "כִּי ה' עֶלְיוֹן נוֹרָא מֶלֶךְ גָּדוֹל עַל כָּל הָאָרֶץ" (שם מז ג), וְאֵין נוֹדְרִין אֶלָּא לִשְׁמוֹ הַמְיֻחָד, וְהוּא מַה שֶׁאָמַר "אֱלֹהִים אֱלֹהֶיךָ אָנֹכִי לֹא עַל זְבָחֶיךָ אוֹכִיחֶךָ" (תהלים נ ז ח), כַּאֲשֶׁר אָמַר "אָנֹכִי ה' אֱלֹהֶיךָ" (שמות כ ב). וְזֶה טַעַם הַמִּזְמוֹר כֻּלּוֹ, שֶׁאָמַר "אֵל אֱלֹהִים ה' דִּבֶּר וַיִּקְרָא אָרֶץ" וְגוֹ' (תהלים נ א), שֶׁהִזְכִּיר שֵׁם מָלֵא עַל עוֹלָם מָלֵא, וְהִזְכִּיר בָּהֶם הַקָּרְבָּנוֹת, וְהוּא שֶׁנֶּאֱמַר (ישעיהו ס ז) "יַעֲלוּ עַל רָצוֹן מִזְבְּחִי וּבֵית תִּפְאַרְתִּי אֲפָאֵר", לֵאמֹר שֶׁיִּהְיוּ הַקָּרְבָּנוֹת עַל הָרָצוֹן שֶׁהוּא מִזְבְּחוֹ וּבֵית תִּפְאַרְתּוֹ יְפָאֵר בַּעֲלוֹתָם לְרֵיחַ נִיחוֹחַ. וְהִנֵּה "נִיחוֹחַ" מִן "נָחָה רוּחַ אֵלִיָּהוּ עַל אֱלִישָׁע" (מלכים ב ב טו), "וַתָּנַח עֲלֵיהֶם הָרוּחַ" (במדבר יא כו), וְכָל קָרְבָּן לְשׁוֹן קְרִיבָה וְאַחְדוּת, וּלְכָךְ אָמַר "וְעֹלָה לֹא הֶעֱלוּ בַקֹּדֶשׁ לֵאלֹהֵי יִשְׂרָאֵל" כִּי הָעוֹלָה בַּקֹּדֶשׁ תִּהְיֶה לֵאלֹהֵי יִשְׂרָאֵל. וְהַמַּלְאָךְ לִמֵּד לְמָנוֹחַ עִנְיַן הַקָּרְבָּנוֹת. אָמַר "אִם תַּעְצְרֵנִי לֹא אֹכַל בְּלַחְמֶךָ" (שופטים יג טז), שֶׁאִם יַעֲשֶׂה לוֹ לֶחֶם לֹא יְקַבֵּל מִמֶּנּוּ, כִּי הוּא פִּגּוּל וְזֶבַח תּוֹעֵבָה לַשֵּׁם, אֲבָל אִם תַּעֲשֶׂה עוֹלָה לַה' לְבַדּוֹ תַּעֲלֶנָּה, וְתִהְיֶה לְרָצוֹן עַל אִשֶּׁה ה'. וְאָז עָלָה בְּלַהַב הַמִּזְבֵּחַ. וְהִנֵּה הָעִנְיָן מְפֹרָשׁ וּמְבֹאָר, וַה' הַטּוֹב יְכַפֵּר בְּעַד: A BURNT-OFFERING. “[He shall burn it] with the intention that it should be a burnt-offering [and not an offering of another category]. ‘ISHEIH’ (A FIRE-OFFERING). When he slaughters it he should slaughter it with the intention of [burning it by] fire, [as will be explained further on]. Wherever the word isheih occurs, it is an expression of fire. PLEASING — it is pleasing to Me that I have commanded and My will was done.” This is the language of Rashi.
Now the Rabbi did not explain what is meant by “the intention of [burning it by] fire.” In the Gemara¹⁰²Zebachim 46b. the Rabbis have said: “this is to exclude kabobo, which may not be done.” Now the commentators¹⁰³Rashi ibid. explained this to mean that he should slaughter it with the intention of placing it on flames burning the pile of wood upon the altar, and not of placing it upon dying coals which are in the process of being extinguished. To me it appears that the intention he needs to have is that the fire should burn it completely, and not that it should just be roasted there a little, the word kabobo being similar to the expression of the Rabbis in the chapter entitled “A stubborn and rebellious son: ”¹⁰⁴Sanhedrin 70a. “k’basar kiba (like partly-roasted meat) which thieves eat.” In Tractate Erubin we also find:¹⁰⁵Erubin 29b. “v’nichbeiv (let him roast it) and eat it.” Now some books have a reading in Tractate Zebachim:¹⁰²Zebachim 46b. “this is to exclude gabobo (straw), which may not be done.” Accordingly the meaning thereof is that he should have the intention to put it on a fire of wood, as it is written, on the wood that is on the fire,¹⁰⁶Verse 12. and he should not intend to put it upon a fire made of stubble and straw, similar to that which we have been taught [in a Mishnah]:¹⁰⁷Shabbath 36b. “If a double-stove had been heated with stubble and gabobo.”
Now this verse mentions a reason for the offerings, namely, that they are a fire-offering, of a pleasing odor unto the Eternal. The Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim¹⁰⁸Guide of the Perplexed III, 46. that the reason for the offerings is because the Egyptians and the Chaldeans in whose lands the children of Israel were strangers and sojourners, used always to worship the herd and the flock, the Egyptians worshipping the sheep and the Chaldeans worshipping the demons whom they imagined as assuming the form of goats. To this day men of India never slaughter the herd. It was for this reason that He commanded [Israel] to slaughter these three species [of cattle: the herd, the flock, and the goats], to the Revered Name, so that it be known that the very act which the idol-worshippers considered to be the utmost sin [i.e., slaughtering the above species], that same act should be done as an offering before the Creator, and through it Israel’s sins would be forgiven. For such is the way to cure people of false beliefs, which are the diseasees of the human soul, for all diseases and sicknesses are healed by medicines which are antithetical to them. These are the words [the Rabbi Moshe ben Maimon], and he expounded them at great length.
But these words are mere expressions, healing casually a severe wound¹⁰⁹See Jeremiah 6:14. and a great difficulty, and making the table of the Eternal polluted,¹¹⁰Malachi 1:12. [as if the offerings were intended only] to remove false beliefs from the hearts of the wicked and fools of the world, when Scripture says that they are the food of the offering made by fire, for a pleasing odor.¹¹¹Further, 3:16. Moreover, [if the offerings were meant to eliminate] the foolish [ideas] of the Egyptians, their disease would not thereby be cured. On the contrary, it would increase the cause of sorrow, for since the intention of the above-mentioned wicked ones was to worship the constellations of the sheep and the ox, which according to their opinion possess certain powers [over human affairs], and which is why they abstain from eating them in deference to their power and strength, then if these species are slaughtered to the Revered Name, it is a mark of respect and honor to [these constellations]. These worshippers themselves were in the habit of so doing, as He has said, And they shall no more sacrifice their sacrifices unto the satyrs,¹¹²Ibid., 17:7. and those who made the [golden] calf sacrificed to it.¹¹³Exodus 32:8. — In other words, despite the Torah commanding that these three animal species, [the herd, the flock, and the goats] should be offered up to G-d, idol-worshippers, who had other forms of deities, could still consider these offerings to be marks of honor to their own particular foolishness, as is evidenced by the fact that they used to sacrifice herd and flock to the goats, or to the calf! Thus how could the offerings specified in the Torah be a cure against all idols? This is the gist of Ramban’s argument. It is more readily understood in the light of Ramban’s explanation on the development of idolatry in Exodus Chapter 20, Verse 3, which indicates that the early idolators believed in a Supreme G-d. See also further, Note 117. Now the Rabbi [Moshe ben Maimon] mentions¹⁰⁸Guide of the Perplexed III, 46. that the idol-worshippers used to sacrifice to the moon on the days of new-moon, and to the sun when it rose in a particular constellation known to them from their books. The disease of idolatry would surely have been far better cured if we were to eat [these animal-deities] to our full, which would be considered by them forbidden and repugnant, and something they would never do!
Furthermore, when Noah came out of the ark with his three sons, there were as yet no Chaldeans or Egyptians in the world, yet he brought an offering, which was pleasing to G-d, as concerning it Scripture says, And the Eternal smelled the pleasing odor,¹¹⁴Genesis 8:21. and on account of it He said in His heart, ‘I will not again curse the ground any more for man’s sake.’¹¹⁴Genesis 8:21. Abel likewise brought of the first-born of his flock and of the fat thereof. And the Eternal had regard unto Abel and to his offering.¹¹⁵Ibid., 4:4. Yet there was as yet not the slightest trace at all of idol-worship in the world! Balaam said, ‘I have prepared the seven altars, and I have offered up a bullock and a ram on every altar.’¹¹⁶Numbers 23:4. His intent¹¹⁷I.e., G-d’s intent. In other words, the fact that Balaam who was not commanded by the laws of the Torah, brought offerings of the herd and the flock, shows that G-d’s intent in commanding Israel that the offerings be brought from the three animal species was not to cure people of these evil idolatrous beliefs, as Balaam was not commanded therein. then was not to eradicate from [Balak’s mind] evil beliefs, nor was he commanded to bring the offerings. Instead, Balaam did so in order to approach G-d so that he would be reached by His communication. The Scriptural expression concerning the offerings is, My food which is presented unto Me for offerings made by fire, for a pleasing odor unto Me.¹¹⁸Numbers 28:2. Far be it that they should have no other purpose and intention except the elimination of idolatrous opinions from the minds of fools!¹¹⁹This concludes Ramban’s array of arguments against Rambam’s rationale of the offerings. It is important to point out that many great authors came to Rambam’s defense, as there are many Scriptural and Rabbinical sources which seem to confirm his opinion, and the questions Ramban raised have been answered by them. A summary of them will be found in my Hebrew commentary, pp. 11-12. See there also for the unique approach of Rabbi Meir Simcha in harmonizing the theories of both Rambam and Ramban.
It is far more fitting to accept the reason for the offerings which scholars¹²⁰The reference is to Ibn Ezra. This is clearly apparent in Ramban’s language in his sermon called Torath Hashem Temimah, where he writes: “Now the opinion of Rabbi Abraham ibn Ezra on the matter of the offerings is that they are an atonement for the soul. The explanation of the matter on the basis of his opinion is that the offerings …” (Kithvei Haramban, Vol. I, p. 164). It is thus clear that what follows is Ramban’s interpretation of the way he understood Ibn Ezra’s thought. This explains why the following exposition is not found verbatim in Ibn Ezra’s writings. See my Hebrew commentary (beginning with the third edition, p. 532). say, namely that since man’s deeds are accomplished through thought, speech and action, therefore G-d commanded that when man sins and brings an offering, he should lay his hands upon it in contrast to the [evil] deed [committed]. He should confess his sin verbally in contrast to his [evil] speech, and he should burn the inwards and the kidneys [of the offering] in fire because they are the instruments of thought and desire in the human being. He should burn the legs [of the offering] since they correspond to the hands and feet of a person, which do all his work. He should sprinkle the blood upon the altar, which is analogous to the blood in his body. All these acts are performed in order that when they are done, a person should realize that he has sinned against his G-d with his body and his soul, and that “his” blood should really be spilled and “his” body burned, were it not for the loving-kindness of the Creator, Who took from him a substitute and a ransom, namely this offering, so that its blood should be in place of his blood, its life in place of his life, and that the chief limbs of the offering should be in place of the chief parts of his body. The portions [given from the sin-offering to the priests], are in order to support the teachers of the Torah, so that they pray on his behalf. The reason for the Daily public Offering is that it is impossible for the public [as a whole] to continually avoid sin. Now these are words which are worthy to be accepted, appealing to the heart as do words of Agadah.⁷³The Agadah (homily) comprises all subjects in Rabbinical literature which do not aim directly at the exposition of the laws of the Torah, but which teach and edify on all subjects concerning the Torah. The Agadic literature is contained primarily in the Midrashim, as well as in the Talmud. It would appear that Ramban uses the term Agadah here in contradistinction to the Torath Kohanim previously mentioned, which is primarily a book of Halachah (law). There in the Torath Kohanim the purpose of the burnt-offering is as explained above; in the Agadah — in Vayikra Rabbah — it is assigned another purpose, as explained further on.
By way of the Truth, [the mystic teachings of the Cabala], there is a hidden secret contained in the offerings. You may be introduced to it by that which our Rabbis have said in the Sifre¹²¹Sifre, Pinchas 143. — The Sifre is the Tannaitic Midrash on the Books of Numbers and Deuteronomy. It is equivalent to the Torath Kohanim [or Sifra] on the Book of Leviticus, and the Mechilta on the Book of Exodus. and at the end of Tractate Menachoth:¹²²Menachoth 110a. “Shimon ben Azai said: Come and see what is written in the section of the offerings! It does not say with reference to them E-il (G-d), nor Elokecha (thy G-d), nor Elokim (G-d), nor Sha-dai (Almighty), nor Tze-baoth (G-d of ‘Hosts’), but only, Yod Hei — the Proper name of G-d [the Tetragrammaton — ‘Eternal’] — in order not to give an opponent [i.e., a believer in plurality] an occasion for a point of attack.¹²³“They will bring proof from the fact that a deity with such-and-such a name commanded that the meal-offering be brought to him, and a deity of another name commanded that the bullocks [be offered to him], and a deity of a third name commanded that the ram [be offered to him]” (Rashi ibid.), — In his work on the Torah “Meshech Chochmah” (at the beginning of Seder Shoftim) Rabbi Meir Simchah explains the intent of Shimon ben Azai’s words in the following pertinent way: “It is known that the name Elokim means Master of all (natural) forces, or the Force of forces (see Ramban, Vol. I, p. 25). Hence if the name Elokim or E-il had been used in the section of the offerings it would have given an opportunity to the opponents [of the belief in the true Unity of G-d] that He is in need of food [i.e., in need of replenishing His powers]. Therefore only the Tetragrammaton is used in this whole section in order to indicate that His Existence is the only true Existence, and that everything exists only through His true Existence, for they are all in need of Him, but He is not in need of them nor of any of them.” Perhaps you might say that He is in need of food, Scripture therefore says, If I were hungry, I would not tell thee; for the world is Mine, and the fullness thereof.¹²⁴Psalms 50:12. I have only commanded you to bring the offerings in order that My Will should be said and fulfilled.” In the beginning of Torath Kohanim we also find:¹²⁵Torath Kohanim, Vayikra 2:5. “Rabbi Yosei says: Wherever an offering is mentioned by Scripture, the Tetragrammaton is used, in order not to give an opportunity for heretics to rebel” [by finding pluralistic allusions against the principle of Unity]. These are the words of the Rabbis of blessed memory.
Now it is true that in the section of the Torah where the offerings are commanded it does not say E-il or Elokim (G-d). But we do find [elsewhere in Scripture] verses as follows: and thou shalt offer burnt-offerings thereon unto the Eternal ‘Elokecha’ (thy G-d);¹²⁶Deuteronomy 27:6. the bread of ‘Elokeihem’ (their G-d), they do offer;¹²⁷Further, 21:6. thou shalt sanctify him [the priest], for he offereth the bread of ‘Elokecha’ (thy G-d).¹²⁸Ibid., Verse 8. In the psalm mentioned above it is written, Offer unto ‘Elokim’ (G-d) the offering of thanksgiving.¹²⁹Psalms 50:14. It is further written: For our fathers have acted treacherously, and done that which was evil in the sight of the Eternal our G-d, and have forsaken Him … Also they have closed the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt-offerings in the holy place unto ‘Elokei’ (the G-d of) Israel.¹³⁰II Chronicles 29:6-7. Here too the Name Elokei Yisrael (the G-d of Israel) is used in connection with the burnt-offering, instead of the Proper Divine Name.
But the whole subject is explained in the Torah [itself], as it is said, My offering, My bread ‘l’ishai’ (for My fire-offerings),¹³¹Numbers 28:2. — The word l’ishai [vowelled with a patach] means, “for My ishim — fires,” as alluded to further on. See also my Hebrew commentary, p. 13. and it is said, the food of ‘isheh’ (the fire offering),¹³²Further, 3:11. meaning that the offerings are the food of isheh, and from it they are for the ishim — the word isheh being an expression for “fire.” Now Rabbi Abraham ibn Ezra wrote that isheih is an adjectival noun, meaning “a fire-offering,” qualifying the word “all” [and the priest shall cause ‘all’ to ascend in fumes];¹³³The verse reads: and the priest shall cause ‘hakol’ (all) to ascend in fumes on the altar ‘olah’, (a burnt-offering) ‘isheih’ … Now the word isheih which is in the masculine, is the adjective to the word hakol which is also in the masculine, and not to the word olah which is in the feminine. and in the case of the meal-offering where it says, and the priest shall cause to ascend in fumes the memorial-portion of it upon the altar, ‘isheih’ (a fire-offering), of a pleasing odor unto the Eternal,¹³⁴Further, 2:2. [the word isheih] is adjectival to the word kometz [“handful” — mentioned in the first part of the verse]. But this is not so. Rather, the word isheih is a noun like eish (fire), and olah isheih [mentioned in Verse 9 before us] is like olath eish (a burnt-offering of fire), of a pleasing odor unto the Eternal, and so are all similar expressions, their meaning being like lechem isheh (the food of the fire-offering).¹³⁵Ibid., 3:11. In other words, although here in Verse 9 it is stated isheih, and so also in many other places, the word is yet to be understood as isheh, which is surely a noun and not an adjectival noun (as Ibn Ezra explained it). The reason, however, why He did not say eish but said isheih [comprised of the letters: alef, shin, hei] is [to allude to] the plain meaning thereof, as it hath been shown thee in the mount¹³⁶Exodus 27:8. — See here my Hebrew commentary, p. 13. at the Giving of the Torah, which refers to the offering in the attribute of justice. The slaughtering [of the offering] must be to the Name of the Eternal alone, meaning that [he who slaughters it] must have no intention to do so to anything else in the world, save unto the Name of the Eternal only, this being the meaning of the expression ‘olah hu … isheh hu’ (it is a burnt-offering … a fire-offering)…¹³⁷Further, 8:21. The word olah (burnt-offering) also means “ascending” — thus alluding to its ascension to the highest emanation. Hence the expression, it is an ‘olah’ unto the Eternal … That is why the verse says, For the ‘ishei’ (fire-offerings) of the Eternal, the bread of their G-d, they offer, and they shall be holy,¹³⁸Further, 21:6. for the offering of their G-d is unto the ‘ishei of the Eternal; and therefore the Rabbis have said¹²²Menachoth 110a. that in [the sections of the Torah giving] the commands for the offerings, it does not mention E-il or Elokim (G-d),¹³⁹These Names represent the attribute of justice. The Tetragrammaton [“the Eternal”] represents the attribute of mercy. but a fire-offering unto the Eternal,¹⁴⁰Further, 2:16, etc. a pleasing odor unto the Eternal,¹⁴¹Here in Verse 9, etc. for the intention must be unto the Eternal alone, and he who performs the acts of offering it up should have no other intent or thought save only to the Proper Name [i.e., the Tetragrammaton]. This is the sense of the saying of the Sages:¹⁴²Sanhedrin 60b. “Scripture has ordered all these Services to be devoted to the Proper Name.”
And in the Torath Kohanim¹⁴³Torath Kohanim, Vayikra 4:6 (end of chapter). it is said: “Unto the Eternal — unto Him Who created the world.” It is this which the psalm states: Offer unto G-d the offering of thanksgiving, and pay thy vows unto the Most High;¹²⁹Psalms 50:14. For the Eternal is the Most High, Fearful, a Great King over all the earth.¹⁴⁴Psalms 47:3. The vow [to bring the offering] may also only be taken unto the Proper Name. It is this which the psalm states, G-d, thy G-d, am I. I will not reprove thee for thy offerings,¹⁴⁵Ibid., 50:7-8. Ramban is here suggesting that the first Name Elokim is here like the Proper Name — “the Eternal” (Ma’or V’shamesh). This is obvious from the following words of Ramban. just as He said, I am the Eternal thy G-d.¹⁴⁶Exodus 20:2. This is the sense of the whole psalm wherein it says, ‘E-il Elokim Hashem’ (G-d, G-d, the Eternal) hath spoken, and called the earth etc.,¹⁴⁷Psalms 50:1. using the full Divine Name¹⁴⁸G-d, the Eternal spoke. (On “the full Divine Name” see in Vol. I, p. 66). in reference to the world,¹⁴⁹The verse there continues: and He called the earth from the rising of the sun unto the going down thereof. and mentioning therein the offerings. It is with reference to this too that it is said [speaking of the offerings], They shall come up with acceptance on Mine altar, and I will glorify My glorious house,¹⁵⁰Isaiah 60:7. meaning to say that the offerings shall be brought for acceptance, which is upon His altar, and He will then glorify His glorious house when they go up for a pleasing odor, the word nicho’ach (pleasing) being derived from the expressions: ‘nachah’ (there rests) the spirit of Elijah on Elisha;¹⁵¹II Kings 2:15. ‘vatanach’ (and there rested) the spirit upon them.¹⁵²Numbers 11:26. Likewise all terms of korban (offering) [from the root ‘karav’, near] are expressions of approaching, and unity. Therefore, it says, Nor did they offer burnt-offerings in the holy place unto the G-d of Israel,¹⁵³II Chronicles 29:7. See Note 130 above. for the burnt-offering in the holy place is to the G-d of Israel. The angel taught Manoah the concept of the offerings when he said, Though thou detain me, I will not eat of thy bread,¹⁵⁴Judges 13:16. meaning that if Manoah were to make him food he would not accept it from him, as it would be unfit and an offering which is an abomination to G-d. But if thou wilt make ready a burnt-offering, unto G-d alone thou must offer it.¹⁵⁴Judges 13:16. Then will it be for acceptance as the fire-offerings of the Eternal, as indeed the angel of the Eternal ascended in the flame of the altar.¹⁵⁵Ibid., 20. Thus is the subject [of the offerings] explained and clarified. May the good Lord pardon!¹⁵⁶II Chronicles 30:18. See also Vol. I, p. 437, Note 275. — The idea suggested here by Ramban is that in order to disprove certain erroneous explanations about the offerings, he had to resort to discuss openly some of the mystic teachings of the Cabala. Hence his prayer for forgiveness.