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25 â[1] 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 the Rabbis interpreted this verse on the basis of its [apparent] redundancy: âRabbi 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, *âand theyâ have brought their offering, an offering made by fire unto the Eternal*. Rabbi Yonathan says etc.â
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 *âliphnei Hashemâ* [*before the Eternal* â as here in the phrase: *and their sin-offering âbefore the Eternalâ*] is like *âal panaiâ* (*before Me*), and this is similar to what the Rabbis of blessed memory have said: âHe and His Celestial Court.â Thus the verse is stating that â*they have brought their offering* to the Proper Name of G-d [i.e., the Tetragrammaton], and *their sin-offering âlâphanaiâ* (*before Me*),â 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 *âliphnei Hashemâ* (*before the Eternal*). and the reason for this is clear.
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
Source: https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI
License: CC-BY