וְכִֽי־יִטְהַ֤ר הַזָּב֙ מִזּוֹב֔וֹ וְסָ֨פַר ל֜וֹ שִׁבְעַ֥ת יָמִ֛ים לְטָהֳרָת֖וֹ וְכִבֶּ֣ס בְּגָדָ֑יו וְרָחַ֧ץ בְּשָׂר֛וֹ בְּמַ֥יִם חַיִּ֖ים וְטָהֵֽר׃
Apabila orang yang mengeluarkan lelehan itu telah berhenti dari lelehannya, ia harus menghitung bagi dirinya tujuh hari untuk pentahirannya, lalu mencuci pakaiannya dan membasuh tubuhnya dengan air yang mengalir, maka ia menjadi tahir.
Ramban
THIS SHALL BE THE LAW OF THE LEPER IN THE DAY OF HIS CLEANSING: HE SHALL BE BROUGHT UNTO THE PRIEST. Scripture is stating that this shall be the law of the leper in the day that he wishes to be pronounced pure, that he should be brought to the priest, as he can never attain purity except by means of the priest’s word. Then [in the following verse] Scripture tells that the priest shall go forth to the place of his [the leper’s] habitation out of the camp,1Verse 3. but he [the leper] is not to come to the priest even though his leprosy has been healed.2Since the plague is a form of punishment, (see Ramban above, 13:47), the priest’s visit to his habitation on the day that the affliction of leprosy is healed is an indication that his repentance has been accepted. Hence the Torah commands the priest to go to the person who had suffered the affliction, and not the other way (Klei Yakar). The interpretation thereof in the Torath Kohanim is as follows:3Torath Kohanim, Metzora 1:3. “And he shall be brought unto the priest, this means that he is not to wait.” If so, Scripture is stating that on the same day that he is cleansed, [meaning] that he is cured from his leprosy,4There is thus a distinct difference between the first interpretation, and that of the Torath Kohanim. At first we explained b’yom tahoratho (on the day of his cleansing) as meaning: “on the day that he is to be pronounced clean, he is to be brought to the priest, for no one else can so pronounce him” (see Note 46 in Seder Tazria). But according to the Torath Kohanim the verse means: “on the day he is actually ‘cleansed’ of the sickness, i.e., on the day that he is physically healed of the affliction, there must be no delay and he is to be brought before the priest.” he is to be brought even against his will to the priest. Similarly, the verses, And when he that hath an issue is cleansed of his issue;5Further, 15:13. But if she be cleansed of her issue,6Ibid., Verse 28. mean when [the issues] will cease and the persons become cleansed of them, as I have explained [i.e., that the term “cleansing” in the verse before us means “the healing” of the leprosy, and the same meaning applies to “the cleansing,” of him or her that hath an issue]. This is the correct explanation.
Ramban
This is ‘chukath’ (the statute of) the law. “Since Satan1Here understood as “the hinderer” or “the disturber” who tries to dissuade people from keeping commandments which they do not fully understand. and the nations of the world ridicule Israel, saying, ‘What is [the meaning of] this commandment [of the Red Heifer]?’ therefore the Torah uses the term chukah (statute) in connection with it, [meaning]: ‘It is a decree from before Me, and you have no permission to question it.’” This is Rashi’s language, taken from the words of our Rabbis.2Tanchuma, Chukath 7; Yoma 67b. See also Vol. II, p. 208, Note 236. Now I have already written in connection with the goat that is sent away [to Azazel3Leviticus 16:8. the reason] why the nations of the world should taunt us about this [commandment] more than [they taunt us about] the rest of the offerings which effect atonement, and some of which bring about purification — such as the offerings of a man [or woman] who suffered a flux,4Ibid., 15:13-15; 25-31. or of a woman after childbirth.5Ibid., 12:6-8. [The reason is] that since [the procedure of the Red Heifer] is performed outside [the Sanctuary], it appears to the nations that it is slaughtered to the satyrs which are in the open field.6See ibid., 17:5-7. But the truth is that [the Red Heifer] is brought to remove the spirit of impurity, and the burning thereof outside [the Sanctuary Court] is like the sweet savor7Ibid., 1:9 etc. — In other words, as long as the observance is in accordance with the word of G-d, it does not matter if it is done within the Sanctuary Court or outside thereof, for both were equally commanded by Him. [of the offerings brought within the Sanctuary Court].
The reason for the impurity conveyed by a corpse is [due to man’s sin committed through] the instigation of the serpent,8See Vol. I, p. 75: “But in the opinion of our Rabbis, if Adam had not sinned he would have never died, etc.” See also my Hebrew commentary, pp. 267-268. for those who die by “the Divine Kiss” do not [in fact] convey impurity according to the law, this being the [sense of the] saying of the Rabbis:9Tosafoth Baba Metzia 114b. See my Hebrew commentary p. 268, for further sources of this statement. “The righteous do not convey impurity [when dead].” It is for this reason that Scripture states, This is ‘chukath’ of the law, meaning: [this is] that which is “hollowed out”10From the root: chakak — “to engrave, hollow out.” from the [Written] Torah, namely, the Oral Torah.11See Abusaula and other Cabalistic commentators on Ramban. Therefore it is a [female] heifer and must be red, [symbolic] of the attribute of justice.11See Abusaula and other Cabalistic commentators on Ramban. It is given to Eleazar12Verse 3. inasmuch as it must be slaughtered before him, even [though it may actually be slaughtered] by a non-priest, because the deputy High Priest [i.e., Eleazar] supervises the performance thereof, so that it should be done in accordance with his intentions, and so that they should not entertain any improper thoughts about it, as do the nations [of the world] and Satan1Here understood as “the hinderer” or “the disturber” who tries to dissuade people from keeping commandments which they do not fully understand. [as mentioned above].
Now this section [of the Red Heifer] completes the laws of the priests [and as such belongs in the Book of Leviticus]. However, it is written here after [the preceding section dealing with] the gifts to the priests, in order to declare that the purification of Israel must also be effected through the priest [just as atonement for sin is effected through the offerings which are offered on the altar by the priests].
THIS IS THE STATUTE OF THE LAW WHICH THE ETERNAL COMMANDED. The reason for this expression [when it should have said “that I commanded,” since G-d is the Speaker of these words], is similar to the verse, And unto Moses He said: ‘Come up unto the Eternal’13Exodus 24:1. See Vol. II, pp. 422-424. [where it should likewise have said: “Come up unto Me”]. Or it may be that this verse must be re-arranged [in order to be interpreted properly], its sense being: “Speak unto the children of Israel: This is the statute of the law which the Eternal hath commanded, saying etc.”14The order of the expressions [in Hebrew] is as follows: And the Eternal spoke unto Moses and unto Aaron saying: This is the statute of the law which the Eternal hath commanded saying: Speak unto the children of Israel, that they bring … With the sense of the verse being as Ramban transposes it, we can understand the use of the phrase which ‘the Eternal’ hath commanded, because this is part of the statement which Moses is to make to the people, when conveying G-d’s command. Hence it cannot say: “which I have commanded.”
The reason for the impurity conveyed by a corpse is [due to man’s sin committed through] the instigation of the serpent,8See Vol. I, p. 75: “But in the opinion of our Rabbis, if Adam had not sinned he would have never died, etc.” See also my Hebrew commentary, pp. 267-268. for those who die by “the Divine Kiss” do not [in fact] convey impurity according to the law, this being the [sense of the] saying of the Rabbis:9Tosafoth Baba Metzia 114b. See my Hebrew commentary p. 268, for further sources of this statement. “The righteous do not convey impurity [when dead].” It is for this reason that Scripture states, This is ‘chukath’ of the law, meaning: [this is] that which is “hollowed out”10From the root: chakak — “to engrave, hollow out.” from the [Written] Torah, namely, the Oral Torah.11See Abusaula and other Cabalistic commentators on Ramban. Therefore it is a [female] heifer and must be red, [symbolic] of the attribute of justice.11See Abusaula and other Cabalistic commentators on Ramban. It is given to Eleazar12Verse 3. inasmuch as it must be slaughtered before him, even [though it may actually be slaughtered] by a non-priest, because the deputy High Priest [i.e., Eleazar] supervises the performance thereof, so that it should be done in accordance with his intentions, and so that they should not entertain any improper thoughts about it, as do the nations [of the world] and Satan1Here understood as “the hinderer” or “the disturber” who tries to dissuade people from keeping commandments which they do not fully understand. [as mentioned above].
Now this section [of the Red Heifer] completes the laws of the priests [and as such belongs in the Book of Leviticus]. However, it is written here after [the preceding section dealing with] the gifts to the priests, in order to declare that the purification of Israel must also be effected through the priest [just as atonement for sin is effected through the offerings which are offered on the altar by the priests].
THIS IS THE STATUTE OF THE LAW WHICH THE ETERNAL COMMANDED. The reason for this expression [when it should have said “that I commanded,” since G-d is the Speaker of these words], is similar to the verse, And unto Moses He said: ‘Come up unto the Eternal’13Exodus 24:1. See Vol. II, pp. 422-424. [where it should likewise have said: “Come up unto Me”]. Or it may be that this verse must be re-arranged [in order to be interpreted properly], its sense being: “Speak unto the children of Israel: This is the statute of the law which the Eternal hath commanded, saying etc.”14The order of the expressions [in Hebrew] is as follows: And the Eternal spoke unto Moses and unto Aaron saying: This is the statute of the law which the Eternal hath commanded saying: Speak unto the children of Israel, that they bring … With the sense of the verse being as Ramban transposes it, we can understand the use of the phrase which ‘the Eternal’ hath commanded, because this is part of the statement which Moses is to make to the people, when conveying G-d’s command. Hence it cannot say: “which I have commanded.”
German Commentary
dass fließendes Wasser. Wasser, das stetig ohne Unterbrechung aus einer Quelle fließt, (wie z. B. Ströme, Bäche), das wie die Quelle betrachtet wird und auch zu solchen Reinigungen gebraucht werden darf, für die in der Tora Quellwasser (מים חיים) vorgeschrieben ist (Lev 14, 5; 15, 13; Num. 19, 17).