Midrash for Numbers 19:13

3) (Vayikra 7:20) ("And the soul that eats flesh of the sacrifice of the peace-offerings which is the L–rd's, and his tumah is upon him, that soul shall be cut off from its people.") "and tumatho is upon him": the tumah of the body (i.e., his tumah.) — But perhaps the tumah of the flesh (of the offering is being referred to [i.e., its tumah]); it is, therefore, written "and tumatho is upon him: "tumatho-tumatho for a gezeirah shavah (identity), viz.: Just as the tumah there (Bamidbar 19:13, "tumatho is yet upon him," clearly) refers to the tumah of his body and not to the tumah of flesh, so tumatho here refers to the tumah of his body and not to the tumah of flesh.

8) I might think that they would be liable for it (immediately if they ate the flesh in a state of tumah before the blood was sprinkled); it is, therefore, written (Vayikra 22:3) "Every man who draws near." R. Elazar explains: Now is one who touches it liable? (Is he not liable only if he eats it, as it is written (Vayikra 22:4) "A man of the seed of Aaron, if he is a leper or a zav, shall not eat, etc."?) What, then, is the intent of "who draws near"? The intent is that there is no (tumah) liability for eating it until it has been made fit to be offered. How so? An offering that has permitters, (such as the devoted portions and the flesh, which are "permitted" by the sprinkling of the blood) — when its permitters have "drawn near" (And this is the sense of "Every man who draws near"). An offering that does not have "permitters" (such as the meal-offering of Cohanim, etc.) — when they are consecrated in a vessel (for the "eating" of the altar). "and his uncleanliness is upon him": bodily uncleanliness. I might think the uncleanliness of the flesh (of the offering is being referred to). It is, therefore, written (here) "and his uncleanliness is upon him" (and there, [Bamidbar 19:13] in respect to uncleanliness in entering the sanctuary) "and his uncleanliness is upon him," for an identity (gezeirah shavah), viz.: Just as there, bodily uncleanliness is being referred to, so, here, bodily uncleanliness is being referred to, and not uncleanliness of the flesh. Rebbi says: "and his uncleanliness is upon him": Scripture speaks (here) of bodily uncleanliness, and not of uncleanliness of the flesh. R. Chiyya says: The offerings are written in the plural and cleanliness (tumatho) in the singular. How, then, must "tumatho" be understood? As referring to the tumah of his body and not to the tumah of the flesh (of the offerings). Others say: Scripture speaks of that from which tumah can depart (i.e., the man), as opposed to the flesh, from which tumah cannot depart.

(Ibid. 6) "And I, behold, I have taken your brothers, the Levites, from the midst of the children of Israel, for you as a gift, given to the L-rd." They are given to the L-rd (for His service) and not to the Cohanim. (Ibid. 7) "And you and your sons with you shall guard your priesthood for every thing of the altar": From here, R. Eliezer Hakappar berebbi was wont to say: Whatever pertains to the altar should be only to you and your sons. "and within the parocheth (the curtain)" — whence they stated: There was a place behind the inside of the holy of holies, where the genealogy of the priests was ascertained. "and you shall serve": I might think, in concert; it is, therefore, written "a service of matanah." Just as "matanah" (the application of the blood of the sacrifices) is by lottery, so, all of the (other) services is by lottery. "As a service of gift have I given your priesthood (to you)": This equates the eating of kodshim (i.e., terumah, etc.) in the provinces (i.e., outside of the Temple) with the service of the Temple in the Temple. And it once happened that R. Tarfon (a Cohein) was late in coming to the house of study, whereupon R. Gamliel asked him: Why are you late? And he responded: I was serving (as a Cohein). R. Gamliel: All of your words are a puzzle. Is there (Temple) service now (that the Temple has been destroyed)? R. Tarfon: It is written "As a service of gift have I given your priesthood (to you)." This equates the eating of kodshim in the provinces with the service of the Temple in the Temple. Rebbi says: "This equates the eating of kodshim in the provinces with the service of the Temple in the Temple" — Just as with the service of the Temple in the Temple, he first washes his hands and then serves, so, with the eating of kodshim in the provinces — he first washes his hands and then eats. — But perhaps just as there, he washes both his hands and his feet, so, here! — Would you say that? In a place (the Temple) where he must wash his hands and his feet (in that he is standing on holy ground), he does so; but in a place where he needs to wash only his hands, that is what he does. We hereby learn the washing of the hands to be scripturally prescribed. "and the stranger (i.e., the non-priest) that draws near shall be put to death": ("that draws near") to (do) the (priestly) service. You say, to the service, but perhaps (the same obtains) to the service or not to the service, (but merely for entering). Would you say that? Now if one (a Cohein) who is blemished, who is only under an exhortation (and not subject to the death penalty), was exhorted only for performing a service, then a stranger, who is subject to the death penalty, how much more so is he to be punished only for a service! What, then, is the intent of "and the stranger that draws near is to be put to death? ("who draws near") to the service. "and the stranger that draws near shall be put to death": even if he serves in (a state of) purity. — But perhaps (the intent is) if the serves in a state of tumah. — Would you say that? If one who (only) enters in (a state of) tumah, not for a service, is liable (to the death penalty [viz. Bamidbar 19:13]), how much more so one who serves (in a state of tumah)! What, then, is the intent of "and the stranger that draws near shall be put to death"? Even if he serves in (a state of) purity. R. Yishmael says: It is written here "he shall be put to death," and, elsewhere, (Ibid. 17:28) "Whoever draws near, who draws near to the mishkan of the L-rd, shall die." Just as there, at the hands of Heaven; here, too, at the hands of Heaven. R. Akiva says: It is written here "he shall be put to death," and, elsewhere, (Devarim 13:6) "And that prophet or that dreamer of dreams shall be put to death." Just as there, by strangulation, here, too, by strangulation. "and the stranger that draws near shall be put to death." We have heard the punishment, but not the exhortation. It is, therefore, written (Devarim 18:4) "and a stranger shall not draw near to you."