וְזָרַקְתִּ֧י עֲלֵיכֶ֛ם מַ֥יִם טְהוֹרִ֖ים וּטְהַרְתֶּ֑ם מִכֹּ֧ל טֻמְאוֹתֵיכֶ֛ם וּמִכָּל־גִּלּ֥וּלֵיכֶ֖ם אֲטַהֵ֥ר אֶתְכֶֽם׃
At wiwisikan Ko kayo ng malinis na tubig, at kayo'y magiging malinis; mula sa lahat ng inyong karumihan at mula sa lahat ng inyong mga diyus-diyosan ay lilinisin Ko kayo.
Shir HaShirim Rabbah
Another matter, “as your love is better than wine”—matters of Torah were analogized to water, to oil, to honey, and to milk. To water, “ho, everyone who is thirsty, go to water” (Isaiah 55:1); just as water [extends] from one end of the earth to the other, as it is written: “To the One who spreads the earth over the water” (Psalms 136:6), so too, Torah, [extends] from one end of the earth to the other, as it is stated: “Its measure is longer than the earth” (Job 11:9). Just as water provides life to the world, as it is stated: “A garden spring, a well of living water” (Song of Songs 4:15), so too, Torah provides life to the world, as it is stated: “They are life for those who find them” (Proverbs 4:22), and it is written: “Go, purchase and eat” (Isaiah 55:1).135This phrase is interpreted as referring to Torah, and comparing it to food, which sustains life. Just as water is from the heavens, as it is stated: “At the sound of his placement of plenteous water in the heavens” (Jeremiah 10:13), so too, Torah is from the heavens, as it is stated: “That I spoke to you from the heavens” (Exodus 20:19). Just as water [rains down] with thunderous sound, as it is stated: “The voice of the Lord is on the water” (Psalms 29:3), so too, the Torah [was given] with thunderous sound, as it is stated: “It was on the third day when it was morning, there was thunder and lightning” (Exodus 19:16). Just as water restores the soul, as it is stated: “God split the hollow that was in Lehi, [and water emerged from it. He drank, and his spirit returned]” (Judges 15:19), so too, Torah: “The Torah of the Lord is complete, restoring the soul” (Psalms 19:8). Just as water purifies a person from impurity, as it is stated: “I will sprinkle pure water upon you, and you will be purified” (Ezekiel 36:25), so too, Torah purifies the impure from his impurity, as it is stated: “The words of the Lord are pure words” (Psalms 12:7). Just as water purifies the body, as it is stated: “He shall immerse his flesh in water [and become pure]” (Leviticus 14:9), so too, Torah purifies the body, as it is stated: “Your saying is extremely pure” (Psalms 119:140).
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). 136The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,137This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,138The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,139The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.
Just as water covers the nakedness of the sea, as it is stated: “As the water covers the seabed” (Isaiah 11:9), so too, Torah covers the nakedness of Israel, as it is stated: “Love covers all transgressions” (Proverbs 10:12). 136The Torah renders those who engage in it beloved to God. Just as water descends drop by drop but becomes streams upon streams, so too, Torah, a person studies two halakhot today and two tomorrow, until he becomes a flowing stream. Just as water, if a person is not thirsty, it is not pleasant for his body, so too, Torah, if one does not exhaust himself [in its study], it is not pleasant for his body. Just as water forsakes an elevated place and goes to a low place, so too, Torah forsakes one who is arrogant and cleaves to one who is self-effacing. Just as water is not preserved in vessels of silver and gold, but rather, in the lowliest of the vessels, so too, Torah is preserved only in one who renders himself like an earthenware vessel. Just as regarding water, a great man is not ashamed to say to his inferior: ‘Give me water to drink,’ so too, in matters of Torah, a great man is not ashamed to say to his inferior: ‘Teach me one chapter, one matter, one verse, or even one letter.’ Just as water, when a person does not know how to sail on it, he will ultimately capsize, so too, in matters of Torah, if a person does not know how to navigate them and to issue rulings in them, ultimately, he will capsize.
Rabbi Ḥanina of Caesarea said: Just as water is drawn to gardens, orchards, lavatories, and bathhouses, could it be that the same is true of matters of Torah? The verse states: “For the ways of the Lord are straight” (Hosea 14:10). Rabbi Ḥama bar Ukva said: Just as water causes the plants to grow, so too, matters of Torah cause anyone who exerts himself sufficiently in their study to grow.
If so, just as water becomes spoiled and foul in the jug, is the same true regarding matters of Torah? The verse states: “[better than] wine”—just as wine, the longer it ages in the jug it improves, so too matters of Torah, the longer they age in the body of a person, the greater they become. If so, just as water is not recognizable in the body, is the same true regarding matters of Torah? The verse states: “Wine”—just as wine is recognizable in the body, so too, matters of Torah are recognizable in the body. [People] motion, point, and say: ‘This is a Torah scholar.’ If so, just as water does not cause the heart to rejoice, is the same true of matters of Torah? The verse states: “Wine”—just as wine causes the heart to rejoice, as it is stated: “Wine will cause the heart of a person to rejoice” (Psalms 104:15), so too, matters of Torah cause the heart to rejoice, as it is stated: “The precepts of the Lord are upright, causing the heart to rejoice” (Psalms 19:9).
If so, just as wine is sometimes harmful to the head and the body, is the same true regarding matters of Torah? The verse states “oil” (Song of Songs 1:3) just as oil is pleasant for the head and the body, so too, matters of Torah are pleasant for the head and the body, as it is stated: “Your word is a lamp to my feet” (Psalms 119:105). If so, just as oil is bitter at its outset and sweet at its culmination, is the same true regarding matters of Torah? The verse states: “Honey and milk” (Song of Songs 4:11); just as they are sweet, so too, matters of Torah are sweet, as it is stated: “Sweeter than honey” (Psalms 19:11). If so, just as honey has waste,137This is a reference to the wax of the honeycomb, and to the elements that are found mixed in with honey before it is purified. is the same true regarding matters of Torah? The verse states: “Milk,” just as milk is pure, so too, matters of Torah are pure, as it is written: “Gold and glass cannot equal it” (Job 28:17). If so, just as milk is bland, is the same true regarding matters of Torah? The verse states: “Honey and milk.” Just as honey and milk when they are mixed do not harm the body, so it is with matters of Torah, as it is stated: “It will be healing for your navel” (Proverbs 3:8), “as they are life for those who find them” (Proverbs 4:22).
Another matter, “as your love is better,” these are the patriarchs; “than wine,” these are the princes.
Alternatively, “as your love is better,” these are the offerings; “than wine,” these are the libations. Rabbi Ḥanina said: Had Moses known how beloved the offerings would be when the Israelites performed that deed,138The sin of the Golden Calf. he would have sacrificed all the offerings in the Torah. Instead, he ran to the merit of the patriarchs, as it is stated: “Remember Abraham, Isaac, and Jacob your servants” (Exodus 32:13).
Another matter, “as your love is better,” these are the Jewish people; “than wine [yayin],” these are the gentiles; yod, ten, yod, ten, nun, fifty, the seventy nations,139The numerical value of yod is ten and of nun is fifty, such that the numerical value of the word yayin (yod-yod-nun) is seventy, which corresponds to the seventy nations of the world. to teach you that Israel is more beloved to the Holy One blessed be He than all the nations.
Bamidbar Rabbah
Another matter: “Command the children of Israel” (Numbers 5:2) – the Rabbis interpreted that the verse refers to exile. “Command the children of Israel” – because they violated the mitzvot, they incurred liability to be banished; this is exile. That is what is written: “They shall send out from the camp” (Numbers 5:2); “they shall send out” is nothing other than an expression of exile, just as it says: “Send them out from My Presence, and let them go” (Jeremiah 15:1). “From the camp” – this is the Land of Israel, as the Divine Presence dwells there. “Every leper and every zav, and every one impure by means of a corpse” (Numbers 5:2) – He implied to them that if Israel violates these three transgressions, idol worship, illicit sexual relations, and bloodshed, they will incur liability to be exiled. “Leper” – this is idol worship. Just as a leper impurifies through entry, so idol worship impurifies through entry.36If a leper enters a house everything in the house becomes impure; if something which was offered to an idol is under a roof, everything under the roof becomes impure (see Ḥullin 13b). “Zav” – this is illicit sexual relations. These and those are impurified by means of a seminal emission.37Illicit sexual relations impurify the land. See Leviticus 18:24–28. “Impure by means of a corpse” – these are murderers, who impurify themselves and impurify the land with bloodshed. We learned that it is so:38Mishna Avot 5:12. Exile comes to the world for idol worship, for illicit sexual relations, for bloodshed, and for failure to leave the land fallow.39During the Sabbatical Year.
For idol worship, how so? It says: “I will destroy your private altars, [and eliminate your sun-stones, and I will cast your carcasses on the carcasses of your idols]” (Leviticus 26:30). And it is written: “And you I will scatter among the nations…” (Leviticus 26:33). The Omnipresent said to Israel: Since you desire idol worship, I will exile you to a place where there is idol worship. That is why “I will destroy your private altars.”
For illicit sexual relations, how so? Rabbi Yishmael ben Rabbi Yosei said: Whenever Israel are steeped in illicit sexual relations [arayot], the Divine Presence departs from them, as it is stated: “And He will not see a shameful matter [ervat davar]40Erva is the singular of arayot. in your midst, and turn from behind you” (Deuteronomy 23:15)
For bloodshed how so? It is as it is stated: “You shall not pollute the land [in which you are, as the blood will pollute the land.… And do not impurify the land]” (Numbers 35:33–34). The verse tells that bloodshed impurifies the land, and the Divine Presence departs. It is due to bloodshed that the Temple was destroyed and Israel was exiled from their land.
These matters were in the first Temple, and that is why they were exiled and the Temple was destroyed, as Rabbi Yoḥanan ben Toreta said: Due to what reason was the first Temple destroyed? It was due to the fact that there were three matters in it: Idol worship, illicit sexual relations, and bloodshed. Idol worship, as it is written: “For the bedding is too short for stretching [mehistare’a]…” (Isaiah 28:20). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: This bed is too short for two counterparts [re’im] to dominate [mehistarer] as one.41Mehistare’a is a portmanteau of mehistarer and re’a. “And the covering [vehamasekha] is too narrow [tzara] for taking shelter [kehitkannes]” (Isaiah 28:20) – Rabbi Shmuel bar Naḥmani said that when Rabbi Yonatan would reach this verse, he would weep and say: For the One in whose regard it is written: “He gathers [kones] waters of the sea together as a mound” (Psalms 33:7), will the idol [masekha] became a rival [tzara]? Illicit sexual relations, as it is written: “The Lord says: Because the daughters of Zion are haughty [and walk with outstretched necks and wanton eyes]” (Isaiah 3:16). Bloodshed, as it is written: “Moreover, Menashe shed very much innocent blood…” (II Kings 21:16). That is why the Holy One blessed be He brought upon them three calamities corresponding to the three transgressions that they performed, as it is stated: “Therefore, due to you, Zion will be plowed as a field; [Jerusalem will become heaps, and the Temple Mount into forested heights [bamot]] (Micah 3:12).42The term bamot also refers to private altars, and in many instances, altars of idol worship, which were regularly built in elevated locations.
This sending43“They shall send out from the camp” (Numbers 5:2). is stated regarding the Babylonian exile. “Male and female alike you shall send out” (Numbers 5:3) – that is stated corresponding to the exile of Media, as they went from Babylon to Media. Because they did not depart from the Land of Israel when they were exiled to Media, that is why “camp” is not stated here. Why is “male and female alike” written regarding the exile of Media? He implied to them that the kingdom of Media was destined to issue edicts upon them, “male and female alike,” as it is stated: “The scrolls were sent in the hand of the couriers to all the king’s provinces: To destroy, [to kill, and to eliminate all the Jews, from lad to elder, children and women]” (Esther 3:13). “Outside the camp you shall send them” (Numbers 5:3) – this is stated corresponding to the exile of Edom,44Edom refers to the Roman Empire. who destroyed the Temple and exiled Israel from their land. Why is the exile of Edom juxtaposed to the exile of Babylon? It is because just as Babylon destroyed the Temple and exiled Israel, so did the Edomites. Likewise it says: “Daughter of Babylon, marked for devastation” (Psalms 137:8) – the verse characterizes Edom as the daughter of Babylon;45The previous verse states: “Remember, Lord, the day of Jerusalem against the sons of Edom” (Psalms 137:7). even though the exile of Media is interposed between them in this verse,46“Male and female alike you shall send out” separates between the allusion to Babylon and the allusion to Edom. it is only because the exile of Media comes as an extension of the exile of Babylon, as when they were exiled to Media they departed from Babylon. “They shall not impurify their camp” (Numbers 5:3) – that is stated corresponding to the subjugation to Greece. This is why “sending” is not stated in its regard, as they did not exile them from their land. This is the reason that impurity is stated in its regard, as the Greeks impurified the Sanctuary with their idols.
“In which I dwell in their midst” (Numbers 5:3) – He implied to them that in every place they were exiled, the Divine Presence was with them. It is taught: Rabbi Natan says: Israel are beloved, as every place they were exiled, the Divine Presence was with them. They were exiled to Egypt; the Divine Presence was with them, as it is stated: “Did I not appear to your father's house, [when they were in Egypt]” (I Samuel 2:27). They were exiled to Babylon; the Divine Presence was with them, as it is stated: “For your sake, I sent to Babylon…” (Isaiah 43:14). They were exiled to Elam; the Divine Presence was with them, as it is stated: “I will place My throne in Elam” (Jeremiah 49:38). They were exiled to Edom; the Divine Presence was with them, as it is stated: “Who is this coming from Edom…” (Isaiah 63:1). When they are scattered, the Divine Presence is with them, as it is stated: “The Lord your God will return [veshav] your returnees…” (Deuteronomy 30:3). It is not written here: Will restore [veheshiv], but rather, “will return [veshav].” And it says: “With me from Lebanon, my bride, [with me from Lebanon, come]” (Song of Songs 4:8).
“The children of Israel did so, and sent them outside the camp” – when they sinned, they were exiled. “As the Lord spoke to Moses, so the children of Israel did” – what did the Holy One blessed be He speak to Moses? It is that if they will repent in the kingdoms where they will be, the Holy One blessed be He will gather them, as it is stated: “It will be when all these matters will come upon you, the blessing and the curse [that I have placed before you, you shall restore to your heart among all the nations that the Lord your God has banished you there. And you will return to the Lord your God].… The Lord your God [will bring you to the land]… The Lord your God will circumcise [your heart]…” (Deuteronomy 30:1–2, 5–6).
“So the children of Israel did [asu]” – that Israel is destined to repent [laasot teshuva] at the end of days and they would be redeemed, as it is stated: “With repose [beshuva] and stillness you will be saved” (Isaiah 30:15). Just as a leper, a zav, and one impure due to a corpse will never be purified until they enter pure water, so, the Holy One blessed be He is destined to sprinkle pure water upon them and to purify them, as it is stated: “I will sprinkle pure water upon you, and you will be purified…” (Ezekiel 36:25).
For idol worship, how so? It says: “I will destroy your private altars, [and eliminate your sun-stones, and I will cast your carcasses on the carcasses of your idols]” (Leviticus 26:30). And it is written: “And you I will scatter among the nations…” (Leviticus 26:33). The Omnipresent said to Israel: Since you desire idol worship, I will exile you to a place where there is idol worship. That is why “I will destroy your private altars.”
For illicit sexual relations, how so? Rabbi Yishmael ben Rabbi Yosei said: Whenever Israel are steeped in illicit sexual relations [arayot], the Divine Presence departs from them, as it is stated: “And He will not see a shameful matter [ervat davar]40Erva is the singular of arayot. in your midst, and turn from behind you” (Deuteronomy 23:15)
For bloodshed how so? It is as it is stated: “You shall not pollute the land [in which you are, as the blood will pollute the land.… And do not impurify the land]” (Numbers 35:33–34). The verse tells that bloodshed impurifies the land, and the Divine Presence departs. It is due to bloodshed that the Temple was destroyed and Israel was exiled from their land.
These matters were in the first Temple, and that is why they were exiled and the Temple was destroyed, as Rabbi Yoḥanan ben Toreta said: Due to what reason was the first Temple destroyed? It was due to the fact that there were three matters in it: Idol worship, illicit sexual relations, and bloodshed. Idol worship, as it is written: “For the bedding is too short for stretching [mehistare’a]…” (Isaiah 28:20). Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: This bed is too short for two counterparts [re’im] to dominate [mehistarer] as one.41Mehistare’a is a portmanteau of mehistarer and re’a. “And the covering [vehamasekha] is too narrow [tzara] for taking shelter [kehitkannes]” (Isaiah 28:20) – Rabbi Shmuel bar Naḥmani said that when Rabbi Yonatan would reach this verse, he would weep and say: For the One in whose regard it is written: “He gathers [kones] waters of the sea together as a mound” (Psalms 33:7), will the idol [masekha] became a rival [tzara]? Illicit sexual relations, as it is written: “The Lord says: Because the daughters of Zion are haughty [and walk with outstretched necks and wanton eyes]” (Isaiah 3:16). Bloodshed, as it is written: “Moreover, Menashe shed very much innocent blood…” (II Kings 21:16). That is why the Holy One blessed be He brought upon them three calamities corresponding to the three transgressions that they performed, as it is stated: “Therefore, due to you, Zion will be plowed as a field; [Jerusalem will become heaps, and the Temple Mount into forested heights [bamot]] (Micah 3:12).42The term bamot also refers to private altars, and in many instances, altars of idol worship, which were regularly built in elevated locations.
This sending43“They shall send out from the camp” (Numbers 5:2). is stated regarding the Babylonian exile. “Male and female alike you shall send out” (Numbers 5:3) – that is stated corresponding to the exile of Media, as they went from Babylon to Media. Because they did not depart from the Land of Israel when they were exiled to Media, that is why “camp” is not stated here. Why is “male and female alike” written regarding the exile of Media? He implied to them that the kingdom of Media was destined to issue edicts upon them, “male and female alike,” as it is stated: “The scrolls were sent in the hand of the couriers to all the king’s provinces: To destroy, [to kill, and to eliminate all the Jews, from lad to elder, children and women]” (Esther 3:13). “Outside the camp you shall send them” (Numbers 5:3) – this is stated corresponding to the exile of Edom,44Edom refers to the Roman Empire. who destroyed the Temple and exiled Israel from their land. Why is the exile of Edom juxtaposed to the exile of Babylon? It is because just as Babylon destroyed the Temple and exiled Israel, so did the Edomites. Likewise it says: “Daughter of Babylon, marked for devastation” (Psalms 137:8) – the verse characterizes Edom as the daughter of Babylon;45The previous verse states: “Remember, Lord, the day of Jerusalem against the sons of Edom” (Psalms 137:7). even though the exile of Media is interposed between them in this verse,46“Male and female alike you shall send out” separates between the allusion to Babylon and the allusion to Edom. it is only because the exile of Media comes as an extension of the exile of Babylon, as when they were exiled to Media they departed from Babylon. “They shall not impurify their camp” (Numbers 5:3) – that is stated corresponding to the subjugation to Greece. This is why “sending” is not stated in its regard, as they did not exile them from their land. This is the reason that impurity is stated in its regard, as the Greeks impurified the Sanctuary with their idols.
“In which I dwell in their midst” (Numbers 5:3) – He implied to them that in every place they were exiled, the Divine Presence was with them. It is taught: Rabbi Natan says: Israel are beloved, as every place they were exiled, the Divine Presence was with them. They were exiled to Egypt; the Divine Presence was with them, as it is stated: “Did I not appear to your father's house, [when they were in Egypt]” (I Samuel 2:27). They were exiled to Babylon; the Divine Presence was with them, as it is stated: “For your sake, I sent to Babylon…” (Isaiah 43:14). They were exiled to Elam; the Divine Presence was with them, as it is stated: “I will place My throne in Elam” (Jeremiah 49:38). They were exiled to Edom; the Divine Presence was with them, as it is stated: “Who is this coming from Edom…” (Isaiah 63:1). When they are scattered, the Divine Presence is with them, as it is stated: “The Lord your God will return [veshav] your returnees…” (Deuteronomy 30:3). It is not written here: Will restore [veheshiv], but rather, “will return [veshav].” And it says: “With me from Lebanon, my bride, [with me from Lebanon, come]” (Song of Songs 4:8).
“The children of Israel did so, and sent them outside the camp” – when they sinned, they were exiled. “As the Lord spoke to Moses, so the children of Israel did” – what did the Holy One blessed be He speak to Moses? It is that if they will repent in the kingdoms where they will be, the Holy One blessed be He will gather them, as it is stated: “It will be when all these matters will come upon you, the blessing and the curse [that I have placed before you, you shall restore to your heart among all the nations that the Lord your God has banished you there. And you will return to the Lord your God].… The Lord your God [will bring you to the land]… The Lord your God will circumcise [your heart]…” (Deuteronomy 30:1–2, 5–6).
“So the children of Israel did [asu]” – that Israel is destined to repent [laasot teshuva] at the end of days and they would be redeemed, as it is stated: “With repose [beshuva] and stillness you will be saved” (Isaiah 30:15). Just as a leper, a zav, and one impure due to a corpse will never be purified until they enter pure water, so, the Holy One blessed be He is destined to sprinkle pure water upon them and to purify them, as it is stated: “I will sprinkle pure water upon you, and you will be purified…” (Ezekiel 36:25).
Ein Yaakov (Glick Edition)
(Fol. 85b) MISHNAH: He who says, "I will sin, repent, sin again, and repent again," will have no opportunity to repent. If one says, "I will sin, and the Day of Atonement will atone for my sins," the Day of Atonement will bring no atonement for him. [Only] sins affecting the relation of man to God, the Day of Atonement atones for: but, sins affecting the relation of man to his fellow-man is not atoned for by the Day of Atonement until he appeases his fellow-man. This R. Elazar expounded (Lev. 16, 30) From all your sins before the Lord shall ye be clean; i,e. "Sins affecting the relation of man to God, the Day of Atonement atones for; but sins affecting the relation of man to his fellow-man, the Day of Atonment cannot atone for until his fellow-man has been appeased. "Happy are ye, OIsrael," remarked R. Akiba: "Before whom do you cleanse yourselves, and who cleanses you? Your Father, who is in Heaven! for it is said (Ez. 36, 25) There will I sprinkle clean water upon you, and ye shall be clean; and there is also another passage (Jer. 17, 13) The hope (Mikvah) of Israel is the Lord; i.e., just as a ritual bath of purification (Mikvah) purifies the unclean, so also does the Holy One, praised be He! cleanse Israel."