וְהָיְתָ֥ה לָּהֶ֖ם לְחֻקַּ֣ת עוֹלָ֑ם וּמַזֵּ֤ה מֵֽי־הַנִּדָּה֙ יְכַבֵּ֣ס בְּגָדָ֔יו וְהַנֹּגֵ֙עַ֙ בְּמֵ֣י הַנִּדָּ֔ה יִטְמָ֖א עַד־הָעָֽרֶב׃
Ce sera pour eux une règle invariable. Quant à celui qui aura fait aspersion de l’eau lustrale, il lavera ses vêtements, et celui qui touchera à l’eau lustrale sera impur jusqu’au soir.
Sifra
3b) binyan av mishnei kethuvim (a general rule derived from two verses). viz.: The topic of the lamps (on the menorah) is not like that of sending the unclean outside (of the encampment), and the latter is not like the former. What is common to them is that they are introduced by "Tzav" ("Command") — [the lamps, (Vayikra 24:2); sending, etc., (Bamidbar 5:2)] — and apply both immediately and for future generations. [The lamps: immediately — (Bamidbar 8:3): "And Aaron did so. He kindled its lamps towards the face of the menorah, etc."; for future generations — (Vayikra 24:3): "… an eternal statute throughout your generations." Sending the unclean outside: immediately — (Bamidbar 5:4): "And the children of Israel did so, and they sent them outside the camp"; for future generations — (Bamidbar 19:21): "And it shall be for them an everlasting statute."] So, all commandments introduced by "Tzav" apply both immediately and for future generations.
Bamidbar Rabbah
“The priest shall write these curses [ve’et haalot ha’eleh] in a scroll, and erase it in the water of bitterness” (Numbers 5:23).
“[The priest] shall write [these] curses” – as they are written, as, if he wrote them out of order, it is not valid.
When he comes to write the scroll, from what place does he begin? From, “If a man has not lain with you.… But you, if you strayed.… The priest shall administer [to the woman] the oath.… [This] water [that causes curse] will enter” (Numbers 5:19–22), but he would not write: “And the woman shall say: Amen, amen” (Numbers 5:22); this is the statement of Rabbi Yosei. What is his source? “Alot” – actual curses; “ve’et” – to include commands and acceptances; “haalot” – to include curses that emerge from blessings, e.g., “be absolved of [this] water of bitterness…,” as from a positive you infer a negative;159If a man has not lain with you, you will be absolved, but if he has, you will not be absolved. “ha’eleh” – to the exclusion of the curses in the book of Deuteronomy.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish: One says: He administers the oath and then writes, and one says: He writes and then administers the oath. The one who says: He administers the oath and then writes; it is as it appears in the verses: “[The priest] shall administer an oath” (Numbers 5:19),
“[The priest] shall write [these] curses” – as they are written, as, if he wrote them out of order, it is not valid.
When he comes to write the scroll, from what place does he begin? From, “If a man has not lain with you.… But you, if you strayed.… The priest shall administer [to the woman] the oath.… [This] water [that causes curse] will enter” (Numbers 5:19–22), but he would not write: “And the woman shall say: Amen, amen” (Numbers 5:22); this is the statement of Rabbi Yosei. What is his source? “Alot” – actual curses; “ve’et” – to include commands and acceptances; “haalot” – to include curses that emerge from blessings, e.g., “be absolved of [this] water of bitterness…,” as from a positive you infer a negative;159If a man has not lain with you, you will be absolved, but if he has, you will not be absolved. “ha’eleh” – to the exclusion of the curses in the book of Deuteronomy.
Rabbi Yoḥanan and Rabbi Shimon ben Lakish: One says: He administers the oath and then writes, and one says: He writes and then administers the oath. The one who says: He administers the oath and then writes; it is as it appears in the verses: “[The priest] shall administer an oath” (Numbers 5:19),
Sifrei Bamidbar
(Bamidbar 19:21) "And it (the sprinkling of the waters) shall be for them for an everlasting statute": that it be observed throughout the generations.