Let's begin with the Ramban's Hakdama to Sefer Vayikra. הספר הזה הוא תורת כהנים ולוויים. As the Ramban has done previously for Bereishit and Shemot, the Ramban explains there that each of the Chamisha Chumshei Torah is identified as such because there is a thematic unity which makes, which defines it and which allows it to cohere as a sub-unit of Torah. So what is that sort of defining theme or focus for Sefer Vayikra? Torat Kohanim u'Leviyim. Mitzvos which specifically govern and relate to Kohanim and Leviyim. And we'll see, v'hamista'eif mimenu. יבאר בו ענייני הקרבנות כולם, עבודת הכהנים ומשמרת המשכן. The Leviyim are the ones who engage in shmiras hamikdash. פכאשר היה ספר אחד בעניין הגלות והגאולה ממנו, Sefer Shemos preceding is devoted to Galus and Geulah, והשלימו בעניין אהל מועד וכבוד השם אשר מלא את המשכן.
And it culminates with the construction of Ohel Moed and the hashras hashchina in the Mishkan. ציווה בקרבנות ובשמירת המשכן, which are the two primary foci and which fills most of the content of Sefer Vayikra, Torat Kohanim. שיהיו הקרבנות כפרה להם ולא יגרמו העוונות לסילוק השכינה. So the continuity between Sefer Shemos and Sefer Vayikra is that Sefer Shemos, Sefer HaGeulah, as we saw the Ramban explains that Geulah is ultimately a spiritual category. בשובם אל מעלת אבותם, the same way the Avos were merkavah lashchina, so too that the Shechina should dwell amongst us. So Sefer Vayikra picks up from there. Hakadosh Baruch Hu provided the mechanism whereby we avoid סילוק השכינה רחמנא ליצלן. שיהיו הקרבנות כפרה להם ולא יגרמו העוונות לסילוק השכינה.
And similarly you find Rashi in Parshas Lech Lecha explains when Avraham Avinu says במה אדע כי אירשנה. So Rashi explains במה אדע כי אירשנה, in what zechut will I, meaning my progeny, Knesset Yisrael, in what zechut will they retain Eretz Yisrael. And Hakadosh Baruch Hu tells him קחה לי עגלה משולשת, etc., bizchus hakorbanos. So Eretz Yisrael which is at the center of the whole metzius and chazon of geulah, of hashras hashchina. ארץ אשר השם אלוהיך דורש אותה. The zechut that's needed to retain Eretz Yisrael, במה אדע כי אירשנה, is the zechut hakorbanos. So a makor for this idea of the Ramban. Now most korbanos will and it's a fact we'll see the Ramban maybe we'll see the Ramban touches upon this later as well but most korbanos come for chataim b'shogeg. There are some which are mechaper on meizid as well where you say shogeg meizid k'shogeg keves and asham shifcha charufa. There are some korbanos which are mechaper on meizid as well but the overwhelming all of chatos by definition is b'shogeg. So it's clear from this comment of the Ramban that even cheit b'shogeg can rachmana litzlan result in siluk hashchina. If you take a look if you jump ahead for a moment to the beginning of perek daled at chamishi perek daled pasuk beis נפש דבר אל בני ישראל לאמר נפש כי תחטא בשגגה מכל מצוות השם אשר לא תעשינה ועשה מאחת מהנה
the beginning of parshas chatas. Says the Ramban בעבור היות המחשבה בנפש thought emerges from the nefesh vehi hashoigeges and it's that which differentiates shogeg from meizid. hizkir kan nefesh that's why the Torah defines the cheit in terms of the nefesh because ultimately a cheit b'shogeg only muttar a person is chotei b'machshava in erroneously thinking that something is muttar. בעבור היות המחשבה בנפש והיא השוגגת הזכיר כאן נפש וטעם הקרבנות על הנפש השוגגת
what is it that underlies the need for korbanos even though the cheit was b'shogeg? Says the Ramban מפני שכל העוונות יולידו גנאי בנפש cheit we we generally and this is certainly partially correct associate cheit with not only culpability for the cheit but liability. A person is guilty of a cheit so then he's culpable of a cheit and then he's liable for onesh. We associate cheit with liability and that's certainly true that is a correct association. The eleventh of the yud gimmel ikkarim הקדוש ברוך הוא גומל טוב לשומרי מצוותיו ומעניש עוברי מצוותיו
so that is correct. However there is another dimension to cheit as well מפני שכל העוונות יולידו גנאי בנפש cheit stains a person's nefesh independent of any additional or concomitant liability cheit is molid g'nai b'nefesh it stains a person's nefesh and as such it creates a spiritual distance between him and Hakadosh Baruch Hu. מפני שכל העוונות יולידו גנאי בנפש והם מום בה ולא תזכה להקביל פני יוצרה
the nefesh can only again as it were enter the presence of Hakadosh Baruch Hu מקבל פני הקדוש ברוך הוא רק בהיותה טהורה מכל חטא.
It needs to be pure, it needs to have that stain cleansed. V'lulei zeh were not for this reality, היו טפשי העולם זוכים לבוא לפניו. ולכן הנפש השוגגת תקריב קרבן שתזכה לקרב אל האלהים אשר נתנה.
And it's for that reason that shogeg is given the opportunity - it's a chiyuv but it's a chiyuv which is which is opportunity - is given an opportunity to bring a korban because that facilitates, that allows שתזכה לקרב אל האלהים אשר נתנה. ובעבור זה הזכיר כאן נפש.
Right so the Ramban goes on to give a second pshat. Initially he says that the Torah speaks of nefesh in Parshas Chatas because it's machshavah which differentiates shogeg from meizid. But then Ramban says that an additional understanding of why the Torah speaks of nefesh here in Parshas Chatas is because the chatas is designed to cleanse the nefesh. It's not so much oriented towards erasing liability. No, that's not the shogeg. The issue is more that gnai banefesh, that that stain on the person's nefesh. So you see the same thing here as well, right in the Ramban in the hakdamah says that the continuum between Sefer Shemos and Sefer Vayikra is that Sefer Shemos is the Sefer Hageulah culminating with וכבוד ה' מלא את המשכן and the korbanos are the mechanism to avoid סילוק השכינה רחמנא ליצלן. But the korbanos by and large target shogeg, they're not targeting meizid. So you see no, even shogeg can cause Rachmana litzlan siluk hashchina because that's what the Ramban says לזכות להקביל פני יוצרה. So a person has to be menukeh not only mimeizid, he has to be menukeh mishogeg as well. The Ramban continuing here in the in the Ramban's hakdamah, וציווה בכהנים הניגשים אל ה' יתקדשו שהזהיר על טומאת מקדש וקודשיו וגם שלא יהרסו לעלות אל ה' כמו שאמר גבי אהרן אחיך ואל יבוא בכל עת אל הקודש מבית לפרוכת אל פני הכפורת אשר על הארון ולא ימות כי בענן אראה על הכפורת.
So the dinim of tumas mikdash v'kodashav that that we have at the end of at the end of Parshas Vayikra in the beginning of Parshas Acharei Mos, כהזהרת פן יהרסו אל ה' לראות ונפל ממנו רב. The Ramban again in Sefer Shemos we saw highlighted the parallelism and the equivalence between ma'amad Har Sinai and the Mishkan. And he says here too, you see the same thing. Just as before ma'amad Har Sinai the Torah insisted on on on the need that Bnei Yisrael should be miskadesh in preparation - so too וציווה בכהנים הניגשים אל ה' יתקדשו. And the need to be aware of boundaries of kedushah and not to overstep one's boundaries. Again there's a parallelism between the פן יהרסו אל ה' לראות of ma'amad Har Sinai and the דבר אל אהרן אחיך ואל יבוא בכל עת אל הקודש.
Right there's an issur of kedushah. You know that there's a there's an irony that the Kosel is a tourist spot. So deep down presumably it It means that this Neshama is drawn to makom kadosh, mistama that's the subconscious pshat on what's happening. On the conscious level, there's something which is it's not appropriate. Adaraba, kedusha, a person has to have a sense of awe for kedusha and only go as far as, again, A, that he's eligible for and B, that that's constructive. Into the Heichal is an issur biah reikanus. A Kohen can't come into the Heichal stam. He can't go there to be a spectator, he has to go to do avoda. He has to go to do avoda. And in the Kodesh Kadashim on achas kama vekama, pa'am achas bashana. ואחר כך יגביל המשכן כהגבלת הר סיני בעת היות שם כבוד אלוקי ישראל. והנה רוב הספר הזה,
says the Ramban, בקרבנות בתורת הקרבן והמקריבים ובמקום שיוקרב בו. Which animals do you bring for the korban, dinim about the kohanim hamakrivim, mumin which pasul the Kohen, bamakom sheyitkarev bo? Where's the shechita? The shechita of kodshei kodashim is in the tzafon and the shechita of kodshim kalim is anywhere in the azarah. ויבואו בו קצת מצוות נגררות עם אלו. There are some mitzvot again which branch out from Torat Kohanim. So for instance, כי מתחילה ציווה בקרבנות הנדבה. First the Torah tells us the mitzvot of korbanos hanedava. ואסר החלב והדם בעבורם. The issur of chelev vadam, the Ramban explains that we have by behemas chullin, is because chelev vadam is associated with הקרבה על גבי המזבח. Because chelev and dom are the parts of every korban that go on the mizbayach. The basar doesn't always go on the mizbayach, only the basar olah, but by other korbanos the basar is eaten. But the chelev vadom is always on the mizbayach, that's what's responsible for the fact that even by chullin, chelev vadom are assur beachila. Which is why the issurei chelev vadom appear in Sefer Vayikra. ואחרי כן ציווה בקרבנות החטא. Olah, asham. ונמשך אחר זה להזכיר המאכלות האסורים בעבור שהם מטמאים. How does parshat Shemini, how does the whole parsha of kashrus come into Torat Kohanim? Says the Ramban, because they impart tumah and again tumos mikdash vekodashav. והאוכל או הנוגע בהם בכל קודש לא ייגע ואל המקדש לא יבוא. ואם נכנס שם בטומאה יהיה חייב קרבן עולה ויורד שהזכירו כבר. והוצרך להזכיר תורת המצורע,
Parshat Tazria, parshat Metzora, how does that come into Sefer Vayikra? ומשפטי היולדת והזב והזבה. And chayav them in a korban because one primary element of the dinim of metzora, of zav, zava, yoledes, metzora, those are the arba'ah mechussarei kappara. Arba'ah mechussarei kappara whose tahara is only complete once they bring a korban. So because of that, all these dinim appear here in Sefer Vayikra. והוצרך להזכיר תורת המצורע ומשפטי היולדת והזב והזבה לחייב אותם בקרבן להזהיר עוד מטומאתם כאשר אמר בסופם והזהרתם את בני ישראל מטומאתם ולא ימותו בטומאתם בטמאם את משכני אשר בתוכם.
Parshat Acharei Mos, parshat Ha'arayos. What's that got to do with Torat Kohanim? ונגרר אחר זה שיזהיר על העריות כי משכבן מטמא ועוונם יקרא טומאה.
And it causes the silluk hashchina and the galus. At the end of Parshas Arayos, at the end of Parshas Achrei Mos, Perek Yud-Ches, Pasuk Chof-Daled, so the Torah says, אל תטמאו בכל אלה כי בכל אלה נטמאו הגויים אשר אני משלח מפניכם. ותטמא הארץ ואפקד עונה עליה ותקא הארץ את ישביה. כי את כל התועבת האל עשו אנשי הארץ אשר לפניכם ותטמא הארץ. ולא תקיא הארץ אתכם בטמאכם אתה כאשר קאה את הגוי אשר לפניכם.
So the Torah speaks of arayos as being not just something which is assur but something which is metamei. And as such, it causes silluk ha-Shekhinah. As such, it causes galus, which is why, again, Sefer Toras Kohanim, which is korbanos, which is to perpetuate the hashra'as ha-Shekhinah of Sefer Shemos, why Parshas Arayos belongs in Toras Kohanim. Arayos, the arayos are unique amongst issurim in the sense that avonam yikarei tumah and therefore, more so than other aveiros, גורמת לסילוק השכינה ולגלות. V'od, another reason why Parshas Arayos, Parshas Achrei Mos belongs in Sefer Toras Kohanim, כי השוגג בהן חייב קרבנות. Chayvei krisos are beshogeg chayvei chattas, שכבר הזכיר כבר באם נפש אחת תחטא בשגגה. Let's look at these next two lines here, rabosai. There's something remarkable in these next two lines. ואחרי כן הזכיר מצות השבת מועדי השם. So how does Parshas Emor, Parshas HaMoados, how does that come into Sefer Toras Kohanim? Va-avo ha-korban, כמו שאמר אלה מועדי השם וגומר להקריב אשה להשם. Take a look at that pasuk, rabosai, Kaf-Gimmel Lamed-Zayin. So at the end of the Parshas HaMoados, after Sukkos, אלה מועדי השם אשר תקראו אתם מקראי קדש להקריב אשה להשם עלה ומנחה זבח ונסכים דבר יום ביומו.
So the Ramban says something extraordinary here. Again, the Ramban is explaining how Parshas Moados naturally belongs in Sefer Toras Kohanim. So he says, because in all the Yom Tovim we have korbanos musaf. Right? In all the Yom Tovim we have korbanos musaf. No, the Ramban is saying something that runs much deeper than that. Okay, it's true that on all the Yom Tovim we have korbanos musaf. I don't know, but Sukkos, Sukkos is about mitzvah sukkah, about mitzvah lulav. Okay, it's true there's also korbanos, also korbanos musaf, but the fact that there's a din, the fact that there's also korbanos musaf, so that's why Parshas Moados belongs in Sefer Vayikra. Sort of like saying, I don't know, Shabbos should be under the heading of clothing because on Shabbos you wear nice bigdei Shabbos. Yes, on Shabbos you wear nice bigdei Shabbos, so the place to situate or put hilchos Shabbos in Shulchan Aruch right next to hilchos kilei begadim because on Shabbos you wear nice bigdei Shabbos. So the Ramban quotes this pasuk, right? I mean, we know that there are korbanos, but the Ramban quotes this pasuk. Why does he call our attention to this pasuk? אלה מועדי השם אשר תקראו אתם מקראי קדש להקריב אשה להשם.
Remember when we had the pasuk in Parshas Tetzaveh, I think the Ramban where he was talking about avodah tzorach gavoh based on the Ibn Ezra. Do you remember we saw that the Ramban there... very, very enthusiastically endorsed the havana of the Ibn Ezra on the pasuk of l'shochnee b'socham. And that the Ibn Ezra explained that l'shochnee b'socham meant for the goal, for the purpose, and that often what the lamed connotes is if you say something is le, it means for the goal of, for the purpose of. So the Ramban is telling us that we, understandably, because, you know, our experiential reality is of Yom Tov without a Beis HaMikdash, so we think of the fact that yeah, it's true that bizman haMikdash there were makriv karbanos, but the ikkar of Yom Tov, the ikkar of Yom Tov is lulav and the ikkar of Yom Tov is sukkah and v'chulu. No, the Ramban says look at the peshuto shel mikra. Eleh moadai Hashem, look at this for a second, extraordinary. אלה מועדי השם מקראי קודש אשר תקראו אותם, for what purpose? What is the overriding, overarching, defining purpose of the mikra'ei kodesh, of the yamim tovim? Going to shul, right? Shaking the lulav, sitting in the sukkah? No. אלה מועדי השם אשר תקראו אותם מקראי קודש להקריב אשה להשם.
What we have today is a pale imitation of Yom Tov. We don't know anything different, so we don't realize it. We don't recognize it. If Choni HaMa'agal would wake up from he had been alive bizman haMikdash or something, Choni HaMa'agal and would see Yom Tov today, he would experience it as a pale imitation. No, the ikkar of Yom Tov is להקריב אשה להשם, that's a meforesh pasuk. That's what our Ramban in hakdama is telling us, that's why Parshas HaMoados is in is in Sefer Toras Kohanim. And that's why, says Ramban, וזהו פרשת הספר הזה ידבר בהם עם הכהנים דבר אל אהרן ואל בניו וצו את אהרן ואת בניו ובפרשת קדושים קצת מצוות לבני ישראל רובם נגררות עם ענייני הקרבנות או דומים להם,
that they there's a natural connection to inyanei karbanos ובמקומם אפרש בעזרתו של הקדוש ברוך הוא. Let's take a look here at the Ramban on pasuk beis. A few lines into the Ramban, Takrivu. The Ramban quotes Rashi: מלמד ששניים מתנדבים עולה בשותפות. Rashi quoting Chazal is reacting to the fact that אדם כי יקריב מכם קרבן להשם, so it's in the singular, right? Adam ki yakriv, an individual who's makriv. But then the pasuk concludes מן הבהמה מן הבקר ומן הצאן תקריבו את קרבנכם. Then the Torah shifts from the lashon yachid to the lashon rabbim. So Rashi quotes and A, the shift from lashon yachid to lashon rabbim. Two, the word karbanchem lichora is unnecessary, right? It's clear what the object of takrivu would be because we've already said כי יקריב מכם קרבן להשם. So Rashi addresses both of those questions. A, תקריבו מלמד ששניים מתנדבים עולה בשותפות. An olah and olas nedavah can be brought not only by a yachid but it can be brought beshutfus. Two or more people can partner in bringing an olas nedavah. And karbanchem tells us yet a third category: מלמד שהיא באה נדבת ציבור. So it's not only אדם כי יקריב מכם that a yachid can bring an olas nedavah, it's takrivu that shutfim can bring an olas nedavah, and it's karbanchem that even the tzibbur can bring an olas nedavah. But in what form does the tzibbur bring an olas nedavah? So Rashi writes, מלמד שהיא באה נדבת ציבור היא עולת קיץ המזבח הבאה מן המותרות.
So Rashi limits the only the only way the tzibbur ever brings its olas nedavah is when you have leftover funds from the terumas halishkah. Chodesh Nissan when you inaugurate the new terumas halishkah, so you have leftover funds from last year. So what do you do with that money? So one of the things that's done with that money is that if the mizbe'ach is idle, so then that those moneys are used to purchase Olos which are offered on the Mizbeach when the Mizbeach is idle. Perush HaRamban what Rashi is thereby indicating, why didn't Rashi just say מלמד שהיא באה נדבת ציבור? Why did Rashi add היא עולת קיץ המזבח הבאה מן המותרות? So clearly what Rashi is indicating says the Ramban לאמר שאם יתנדבו רבים להביא עולה. What if you'll make a collection from the majority or maybe even all of Kal Yisrael? Let's bring an Olas Nedava. שאם יתנדבו רבים להביא עולה עולת שותפין היא. You could have six hundred thousand people contributing, but it would still only be, it would have the status not of a Nidvas Tzibur but a Nidvas HaShutfim. The reasoning being מה בין שנים המשתתפים בקרבן ובין עשרה ואלף שנשתתפו בו.
A partnership can consist of two people, a partnership can consist of hundreds of thousands of people. אבל קיץ המזבח הבא מן המותרות לב בית דין מתנה עליהם ולפיכך היא עולת ציבור.
So the Ramban here, this part of the Ramban is explicating Rashi, but the Ramban here says that conceivably you could have all of Kal Yisrael contributing and purchasing the Korban, and the Korban would be classified not as a Nidvas HaTzibur but as a Nidvas HaShutfim. Le-mai nafqah minah? It's just a question of nomenclature. No, the Nafqah Minah being in terms of Smicha. That you have Smicha by if it's an Olas HaShutfim, it requires Smicha ve-samach yado, and if it's a Nidvas Tzibur it doesn't. Nesachim also is a Nafqah Minah between the two. So chap a Nafqah Minah. It's not just a question of labels. How is it possible if everyone contributing isn't a Nidvas Tzibur, so how is that not automatically a Nidvas Tzibur? So this, I think we've spoken about this, so the Rav Zecher Tzaddik Li-Vracha used to point to this as one of the reflections in Halacha for the following very profound notion: that when we speak of Knesses Yisrael, when we speak of the Tzibur, whether the macrocosm of the Tzibur, the macrocosm of the Tzibur, the whole Jewish people, or whether a microcosm of a Tzibur, a particular community, so it's not just sort of a way of referring to an aggregate of individuals. The Tzibur, the English phrase the Rav used to use, is its own metaphysical entity. It's an individuality. Right, the same way a person is an individual, so the Tzibur is its own individual entity. It's not that the Tzibur represents a massive partnership that every individual participates in. No, the Tzibur bi-chlaluso is its own individual. The Tzibur bi-chlaluso is its own individual. That being the case, so that now allows for two possibilities. If you have all Jews, you can have all Jews present be-toras yechidim as a massive partnership, or you can have all Jews present as limbs of a single whole, as parts of this again metaphysical entity. And that's what Rashi says, that the mechanism in terms of Korbanos for coming together and that the resulting Korban is not a Nidvas HaShutfim of all of all Jews present as Yechidim but is rather all Jews present as limbs of a whole is if it comes through the Terumas HaLishka. That's the mechanism that the Torah provided. Other, other Halachic expressions and ramifications of this idea, so the Rav quotes that the Gemara says that There is a halakha lemoshe misinai of chamesh chattos hamessos. There are five chattos that you just cannot be makriv nor can you be podeh, you just leave them until they die. So one of them for instance is a חטאת שנתכפרו בעליה באחר. That's let's say a person rachmana litzlan mechallel shabbos beshogeg. So he was mafrish a chatas. Then the chatas got lost. So he doesn't want to wait indefinitely to be makriv the chatas, so he was mafrish another chatas and makriv it. And then he finds the first one. So it's a חטאת שנתכפרו בעליה באחר. So that's one of the chamesh chattos amessos. Another one of the chamesh chattos amessos is a chatas shemesu ba'aleha. Again, let's say a person incurred chiyuv chatas, he was mafrish the animal for a chatas and then he died before before being makriv that chatas. So what do you do with that chatas? So the yorshim cannot be makriv it. The yorshim could be makriv an olah, if a person was mafrish an olah and died, so the yorshim can be makriv the olah, but if it's a chatas it's tamus. So the Gemara says there's no such heichi timtza of a חטאת שמתו בעליה בציבור. Not even hypothetically. Not even theoretically. Not just practically that it can't happen, but even hypothetically, even theoretically, you can't have a חטאת שמתו בעליה בציבור if it was a chatas hatzibbur. Let's say it was the chatas that they were mafrish to be makriv on Rosh Chodesh, to be makriv on Yom Tov. Even hypothetically you can't have a חטאת שמתו בעליה בציבור. Why not? Let's say there's no one, there's no Jew alive today in olam hazeh who was alive 150 years ago. So the whole tzibbur from 150 years ago died, and there's a new tzibbur that's alive today. So why can't why can't you even hypothetically imagine the case of a chatas hatzibbur shemesu ba'aleha? So the Gemara says no, ein tzibbur mess. Says the Rav why? Because the pshat is, again, that tzibbur isn't just a term we use for millions of individual Jews. No, it's its own metaphysical entity, and the tzibbur of Knesses Yisrael is eternal. It's the same tzibbur of Knesses Yisrael today that stood at the foot of Har Sinai, that that will greet the melech hamoshiach. It's that same eternal Knesses Yisrael. So ein tzibbur mess. So that's what's reflected here. The fact that the Ramban in the hemshech is noteh to think that if you make a collection it would be a nidvas hatzibbur doesn't question any of this, just the details, the specifics are what determines whether something represents a nedava of many many shutpim or whether it represents a nedava of the tzibbur. Let's take a look at the Ramban on pasuk daled. ושמח ידו על ראש העלה ונרצה לו לכפר עליו. Rashi comments: Venirtza lo. על מה הוא מרצה לו? As a result of the korban, so the person, the korban is meratzeh, the person makes the person, the korban makes the person ratzuy to Hakadosh Baruch Hu, that the person now finds favor before Hakadosh Baruch Hu. So what chata'im are being erased, are being cleansed? אם תאמר כריתות ומיתות בית דין ומיתה בידי שמים ומלקות הרי עונשן אמור.
The Torah prescribes a different onesh. It's clearly not korban olah. הא אינו מרצה אלא על עשה ועל לאו שניתק לעשה.
Ramban, ונרצה לו לכפר עליו, quotes Rashi, ובאה היא בתורת כהנים. ואני תמיה וכי היכן עונשן אמור כי הקרבנות בשוגג הן מרצין ונוכל לומר שיכפר על חייבי מיתה בידי שמים שוגגין ועל חייבי מלקות שוגגין ועל חייבי מיתות בית דין שוגגין באותן שאין חייבים עליהן חטאת כגון מכה אביו ואמו ומקלל כשם שהחטאת מכפרת בחייבי כריתות שוגג.
Right? So it's clear from it's not Rashi, it's... It's clear from it's not Rashi, it's Chazal as the Ramban identifies that Chazal are assuming that the olah's being mechaper on something which a person did b'meizid, right? Because what is the Toras Kohanim's reasoning? The Toras Kohanim is reasoning, how do we by the process of elimination figure out that the olah comes to be mechaper on asei and lav hanitak l'asei because if it was a חייבי מיתה בידי שמים, that's not the onesh is not olah, the onesh is חייבי מיתה בידי שמים, the onesh is malkos, the onesh is koreis, so all of that is assuming that we're talking about b'meizid. So that's what the Ramban said, why did Chazal assume that we're talking about b'meizid? Maybe the olah is to be mechaper on chayvei malkos shogegin for instance. ואולי בעבור שפירש הכתוב בחייבי מיתות בית דין ובחייבי כריתות עונשן במזיד ובשוגג.
So when it comes to chayvei krisos, the Torah tells us what's necessary bishogeg. ופירש בחייבי מיתה בידי שמים עונשן במזיד למיתה ובחייבי לאוין למלקות ולא פירש בהן שום עונש בשוגג נראה להם לחכמים שכל העונש שבהם פירש הכתוב.
If the Torah specified what the onesh is for chayvei krisos bishogeg and then was silent about these others, so apparently there is no onesh. כי למה יפרש עונש של אלו במזיד ובשוגג ויפרש עונש אחרים במזיד ולא יפרש אותם בשוגג ויאמר שהוא מחוייב להביא קרבן עולה ולכך ראו שאין בחייבי מיתה בידי שמים ובחייבי מלקיות אלא העונש המפורש בהם במזיד אבל בשוגג אין עליהם שום נשיאות חטא ואין צריכין ריצוי כלל וזהו שאמרו כבר עונשן אמור שכל העונש שרצה להטיל עליהם כבר אמר הכתוב אבל על עשה ועל לא תעשה הניתק לעשה המזידין שלא הזכיר בהם שום עונש ואי אפשר שלא יהיה עונש בהם בזה.
So that's how the Ramban reconstructs Chazal's reasoning, right? If the Torah tells us what the onesh bishogeg is for chayvei krisos and then is silent about חייבי מיתה בידי שמים and chayvei malkos, must be that those cases bishogeg don't need anything, don't need anything. So what's the olah for then? It must be for the one category of mezidin where the Torah didn't tell us anything, which is chayvei asei and lav hanitak l'asei. So the question is as follows, right? We know from in the Gemara Yoma from if you look at chilukei kaparah that the braisa says that avar al asei and asa teshuvah is mocheil lo miyad. אינו זז משם עד שמוחלו לו. Doesn't need Yom Kippur, doesn't need any other supplement for an asei, a person does teshuvah and that's it, case closed. The file is marked closed. And here Chazal tell us no, that the korban olah comes to be mechaper on the assin. So Rabbeinu Yonah in Sha'arei Teshuvah in Sha'ar Daled asks the question. And Rabbeinu Yonah says that the korban olah is mosif kaparah, sheyisratzeh el Hashem. It's mosif kaparah, sheyisratzeh el Hashem. So the pshat is that the Rabbeinu Yonah also reflects the idea that we spoke about previously, dehaino that by cheit there's liability for onesh, but then there's also the gnai benefesh. There's also the mum. So Rabbeinu Yonah says in terms of liability, that's what the chilukei kaparah say, that a person is chozer biteshuva on an asei, על לאו הניתק לעשה, so the liability is erased. But sheyisratzeh el Hashem, that there should be no gnai, that the cheit shouldn't have to undo the distance that cheit imposed, so that's what the Gemara's telling us that the korban olah accomplishes. Okay, we'll stop.