Ramban on Leviticus 1:2:2רמב"ן על ויקרא א׳:ב׳:ב׳
‘TAKRIVU’ (YE SHALL BRING). This teaches that two [or more] persons may bring a freewill burnt-offering in partnership. YOUR OFFERING. This teaches that a burnt-offering may be brought as a freewill offering of the [entire] public [not only of groups of individuals]. This refers to the burnt-offering of the altar’s summertime which was supplied from the surplus [of the half-shekels of the past year].” This is Rashi’s language.
The meaning of the Rabbi’s interpretation is thus to state that if many persons voluntarily offer to bring a burnt-offering, it thereby becomes a burnt-offering of partners, for what difference is there between two persons who combine to bring an offering, and ten or a thousand who associate to do so? But the burnt-offering for the altar’s summer-time which is supplied from the surplus [of the previous year’s half-shekels], is deemed a “burnt-offering of the public” because the authorities [of the Sanctuary who receive the donations for the offerings] do so with the implied condition [that they may spend them at their discretion, and the burnt-offering of the public is distinguished in certain respects from a burnt-offering of partners]. Thus according to Rashi all burnt-offerings that are brought by many persons — except those which come from the surplus of the half-shekels — have the law of burnt-offerings of partners, and they all require the laying of [their owners’] hands upon the offering, and the libations connected with them are taken from the owners [while “burnt-offerings of the public” need no laying of hands, and the libations are supplied by the Temple treasury]. Perhaps according to the opinion of Rashi it is permitted for the general public to offer [money] beforehand in order to bring a burnt-offering of fowls, which may be brought as a freewill offering by two [or more] persons but may [never] come as a freewill offering of the public, and similarly they [may combine to bring] a peace-offering, concerning which the Sages have said that it may be brought by partners as a freewill offering but may not be brought by the public — and in that case it is called “a burnt-offering of partners,” or “a peace-offering of partners.” They [i.e., the burnt-offering of fowls and the peace-offering], were only excluded in that they cannot be brought from the [money of the] baskets [containing the surplus of half-shekels which were already donated by the public for the general upkeep of the offerings, and not specifically donated for a burnt-offering or peace-offering].
We may possibly say that if the public wanted originally to set aside a fund for freewill offerings, and they collected it [for that purpose] as they collected the shekalim for the Daily [public] Offerings and the Additional Offerings [of Sabbaths and festivals], that there may then be a freewill public-offering of the cattle, and it will not require the laying of hands on it, being that it is included in this verse [as a public offering]. As long as it is the majority of Israel who donated money to that end, the offering is called “a freewill offering of the public.” [This rule applies only to the freewill burnt-offering of the cattle] but does not apply to the burnt-offering of fowls, nor to the peace-offering. But if a minority of the people donated towards the freewill burnt-offering, [even if they are a large group], they are deemed as individuals [who bring such an offering in partnership, which would thus require the laying on it of the owners’ hands, and the libations would have to be supplied by the owners]. This is the correct explanation.
The meaning of the Rabbi’s interpretation is thus to state that if many persons voluntarily offer to bring a burnt-offering, it thereby becomes a burnt-offering of partners, for what difference is there between two persons who combine to bring an offering, and ten or a thousand who associate to do so? But the burnt-offering for the altar’s summer-time which is supplied from the surplus [of the previous year’s half-shekels], is deemed a “burnt-offering of the public” because the authorities [of the Sanctuary who receive the donations for the offerings] do so with the implied condition [that they may spend them at their discretion, and the burnt-offering of the public is distinguished in certain respects from a burnt-offering of partners]. Thus according to Rashi all burnt-offerings that are brought by many persons — except those which come from the surplus of the half-shekels — have the law of burnt-offerings of partners, and they all require the laying of [their owners’] hands upon the offering, and the libations connected with them are taken from the owners [while “burnt-offerings of the public” need no laying of hands, and the libations are supplied by the Temple treasury]. Perhaps according to the opinion of Rashi it is permitted for the general public to offer [money] beforehand in order to bring a burnt-offering of fowls, which may be brought as a freewill offering by two [or more] persons but may [never] come as a freewill offering of the public, and similarly they [may combine to bring] a peace-offering, concerning which the Sages have said that it may be brought by partners as a freewill offering but may not be brought by the public — and in that case it is called “a burnt-offering of partners,” or “a peace-offering of partners.” They [i.e., the burnt-offering of fowls and the peace-offering], were only excluded in that they cannot be brought from the [money of the] baskets [containing the surplus of half-shekels which were already donated by the public for the general upkeep of the offerings, and not specifically donated for a burnt-offering or peace-offering].
We may possibly say that if the public wanted originally to set aside a fund for freewill offerings, and they collected it [for that purpose] as they collected the shekalim for the Daily [public] Offerings and the Additional Offerings [of Sabbaths and festivals], that there may then be a freewill public-offering of the cattle, and it will not require the laying of hands on it, being that it is included in this verse [as a public offering]. As long as it is the majority of Israel who donated money to that end, the offering is called “a freewill offering of the public.” [This rule applies only to the freewill burnt-offering of the cattle] but does not apply to the burnt-offering of fowls, nor to the peace-offering. But if a minority of the people donated towards the freewill burnt-offering, [even if they are a large group], they are deemed as individuals [who bring such an offering in partnership, which would thus require the laying on it of the owners’ hands, and the libations would have to be supplied by the owners]. This is the correct explanation.