פירוש על במדבר 29:11

מלבד חטאת הכפורים BESIDES THE SIN OFFERING OF EXPIATION — i.e. the goat whose rite was performed within the Holy of Holies, which is mentioned in the Sedrah אחרי מות — for it, too, was a חטאת, a sin offering, (Leviticus 16:9).

And aside from the constant burnt- offering you shall offer. Meaning: [The words] “[And] the constant burnt-offering” are not referring to “the he-goat as a sin-offering,” rather to “You shall bring a burnt-offering” above (v. 8). Thus the verse reads: “One he-goat as a sinoffering aside from the atonement sin-offering, and the atonement burnt-offering aside from the constant burnt-offering and its meal-offering.” Consequently, it is as if it is written “aside from” twice, for the [letter] vav of ועולת ["and the [constant] burnt-offering"] refers to “aside from” [of] the atonement sin-offering.

שעיר עזים אחד חטאת, “one male goat, a sinoffering.” The words: ”in order to atone for you,” did not need to be added as the Day itself is a day of Atonement. [If that were not so, how could we secure atonement every year on that date when we are in exile and have no Temple in which to present animal offerings? Ed.]

ועלת התמיד AND THE CONTINUAL BURNT OFFERING — This means: and besides the continual burnt offering, ye shall offer these burnt offerings mentioned in v. 8.

This relates to the musaf-offerings. You cannot say that it refers to the constant burnt-offering, for if so it should have said ונסכה ["and its libation"] in the singular, as it writes ומנחתה ["and its meal-offering"]. Furthermore, you cannot say that it refers to “one he-goat as a sin-offering” because sin-offerings do not have libations. Thus, one must say that it refers to the musaf burnt-offerings. Rashi states: “This relates to the musaf-offerings stated above, and to “you shall offer,” even though it is not written, “You shall offer” in this verse. Nonetheless, since Rashi previously commented on, “And the constant burnt-offering” explaining: “Aside from the constant burnt- offering you shall offer these burnt-offerings,” means that it was as if the verse had explicitly written, “You shall offer.” Consequently, “And their libations” refers to them.

מלבד חטאת הכפורים, “beside the sin offering of atonement;” Rashi comments on this: the reference is to the male goat offered on the altar inside the Sanctuary, the one referred to in Leviticus 16,9. The reason the Torah did not mention this here is that we are dealing here only with the communal offerings, paid for by the Jewish public. The bullock offered on the Day of Atonement on behalf of Aaron was paid for by Aaron personally.

ונסכיהם AND THEIR DRINK OFFERINGS — This word refers to the additional offerings which have been written about (v. 8) and to the word תעשו (which Rashi has supplied). It expresses a command: [besides the sin offering of expiation and] besides the continual burnt offering [and its drink offering] ye shall offer these (mentioned in v. 8) and their drink-offerings. Similar, too, is the meaning every time the expression נסכיהם is mentioned in connection with the offerings of the Festivals (that it alludes to the drink-offerings brought with the additional sacrifices of that Festival), except when used of those of the Feast of Tabernacles, (vv. 17—38) where all such expressions, — ונסכה and ונסכיהם and ונסכיה — which occur in the paragraph about them refer to the תמיד (cf. e.g., v. 15: עלת התמיד מנחתה ונסכה). Nor do they there express a command, for, indeed, the drink offerings that accompany the additional offerings are written down separately for each day (i.e., are specifically commanded for each day, cf. e. g., v. 18: ומנחתם).

It denotes a command. Rashi holds that the Torah is now commanding to bring the libations of the musaf burnt-offerings, for it had not yet written about any libations concerning these burnt-offerings.

ונסכיהם, “and their drinkofferings.” This refers to the libations of wine and meal offerings of all the offerings that were presented on the Day of Atonement.