וַיְהִי֩ כְּכַלּ֨וֹת יְהוֹשֻׁ֜עַ וּבְנֵ֣י יִשְׂרָאֵ֗ל לְהַכּוֹתָ֛ם מַכָּ֥ה גְדוֹלָֽה־מְאֹ֖ד עַד־תֻּמָּ֑ם וְהַשְּׂרִידִים֙ שָׂרְד֣וּ מֵהֶ֔ם וַיָּבֹ֖אוּ אֶל־עָרֵ֥י הַמִּבְצָֽר׃
און עס איז געװען, אַז יהוֹשועַ און די קינדער פֿון ישׂראל האָבן זײ געענדיקט שלאָגן זײער אַ גרױסן שלאַק, ביז זײ זײַנען פֿאַרלענדט געװאָרן, און די געבליבענע װאָס זײַנען געבליבן פֿון זײ, זײַנען אַרײַן אין די פֿעסטונגשטעט,
Ramban
AND THE GARMENTS OF ‘HA’SROD.’214Rashi explains it as “the garments of net-work” [with which the sacred vessels were covered during the journeyings]. Ramban will differ with this interpretation. I do not know why He did not command the making of these garments at the beginning, as He did concerning all the [rest of the] work of the Tabernacle and the garments of Aaron and his sons, for it would have been proper that He say to Moses, “and thou shalt make cloth of blue-purple to cover with it the ark,215Numbers 4:6. and a red-purple cloth to cover with it the altar,216Ibid., Verse 13. and a cloth of scarlet to cover with it the table,” and now when charging Moses about those who were to make these things, He should have included these garments with the rest of the work. Perhaps there was no insistence on how they were to be made, and they could have made these garments of srod of one kind alone, but they made them of blue-purple, red-purple and scarlet. They did not want to make them of linen, as that is not distinguished, as are those other colors. After they made them, G-d willed that the blue-purple cloth be for the ark, the red-purple for the altar, and the scarlet for the table. Therefore, it was sufficient to command them in brief [here] when He gave the command about those who were to do all the work, for these garments of ‘ha’srod’ were to be made according to their understanding.
Now it is not befitting that a garment made to cover [the sacred vessels] should have many holes in it, as Rashi has said. Rather, the word ha’srod is of the term sarid (a lone survivor), because all these garments were of one kind,217I.e. wool, excepting that they were colored differently: blue-purple, red-purple, and scarlet. as Rabbi Abraham ibn Ezra said.
All this I have written in accordance with the line of thought of Rashi. Yet all this availeth me nothing.218Esther 5:13. For what meaning is there in the Holy One, blessed be He, saying to Moses that they should make “garments of kela,”219The Hebrew word kla’im (hangings) (above 27:9) Onkelos translates s’radin. Similarly he translates the Hebrew word michbar (grate) (ibid., Verse 4) as s’rada. On the basis of these translations of Onkelos, Rashi suggests here that the word ha’srod is an Aramaic term, which means “garments of net-work,” because they were made with many holes. — It is with reference to this basis for Rashi’s explanation that Ramban says, “garments of kela.” or “garments of s’ridah,” without explaining to him how many of them there should be, two or a hundred, how long and wide they should be, and why they should be made altogether, since the matter cannot be understood at all from this communication [stated here]? Moreover, why are they mentioned always before the garments of Aaron?220In the verse before us: And the garments of ‘ha’srod,’ and the holy garments for Aaron etc. — Likewise further, 35:19, and 39:41. Besides, what is the meaning of the phrase, the garments of ‘ha’srod’, for ministering in the holy place,221Further, 35:19. for this seems to refer to the sacrificial rites in the holy place, just as He says, or when they come near to the altar to minister222Above, 30:20. in the holy place. Similarly, even he who cometh into the Tent of Meeting to minister in the holy place223Ibid., 29:30. does not refer to outer work, or the carrying of the holy vessels. Furthermore, it is written, and they will make all that I commanded thee: the Tent of Meeting etc., and the garments of ‘ha’srod’ etc., and the incense of sweet spices; according to all that I have commanded thee shall they do.224Verses 6-11. But He had not commanded him before about the garments of ‘ha’srod’ at all!
What appears from the words of our Rabbis is that the garments of ‘ha’srod’ are the actual garments of the priesthood. This is mentioned in Tractate Yoma.225Yoma 72 a-b. “What is the meaning of the verse, the garments of ‘ha’srod’ for ministering in the holy place (further 35:19)? If not for the garments of the priesthood [which are worn during the service which brings atonement to Israel], there would not have been left a survivor [a sarid] of Israel’s enemies.” The final expression is a euphemism. But the whole quotation shows that the garments of ‘ha’srod’ refer to the actual garments of the priests. If that is so, it is correct that we translate the garments of ‘ha’srod’ as “the garments of uniqueness,” that is to say, the garments which when worn designate the outstanding one of the people, the highest among his brethren.226Leviticus 21:10. Similarly, ‘u’basridim’ whom the Eternal shall call227Joel 3:5. means the remnants of those who have survived, [the word being] of the root, escape ‘v’sarid’ (and remain).228Jeremiah 44:14. [The garments of ‘ha’srod’] thus allude to the garments of Aaron, which are so called [‘unique’] because only one of the generation may wear them — Aaron in his lifetime, and after him the priest that is highest… upon whose head the anointing oil is poured, and that is consecrated to put on the garments.226Leviticus 21:10. And Scripture always mentions Aaron’s garments in a way of honor, as it says: for splendor and for beauty;229Above, 28:2. holy garments;230Ibid., Verse 4. the golden plate, the holy crown.231Leviticus 8:9. It is for this reason that they are called the garments of ‘ha’srod’ — garments of royalty. This is the meaning of the verse, And the garments of ‘ha’srod’ (the High Priest) to minister in the holy place, and the holy garments for Aaron the priest, Scripture thus reverting [in the second half of the verse] to explain [that the garments of ha’srod are for Aaron]. Similarly it is mentioned in the section beginning, And they brought the Tabernacle unto Moses.232Further, 39:33. In Verse 41 there it is stated: the garments of ‘ha’srod'… the holy garments for Aaron the priest. And the reason why in this section of See, I have called by name233Verse 2. it says, And the garments of ‘ha’srod,’ ‘and’ the holy garments for Aaron the priest [when the second half of the verse should have been without the connective vav which signifies “and,” since, as explained, it is in apposition to the first234See also Note 232; further in 39:41 the connective “and” is not used by Scripture. The question then appears why is it mentioned here.], is to indicate that these garments are superior in two qualities: they are garments of ha’srod [the High Priesthood], and they are garments of holiness. This is in order to tell us that only the outstanding one among the people should wear them, [and only] when he comes in to minister in the holy place. And seeing that He did not mention here the phrase, to minister in the holy place,223Ibid., 29:30. He added in explanation that they are garments of s’rod and garments of holiness. Besides, there are many cases in Scripture where a redundant vav occurs. And the reason why Scripture states, And of the blue-purple, and red-purple, and scarlet, they made garments of ‘srod,’235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. is because it comes to explain These are the accounts of the Tabernacle,236Ibid., 38:21. giving an accounting — because of their importance — of the gold, silver and brass, how much of them the Israelites brought and what they did with them; therefore it then said afterwards that of the blue-purple, and the red-purple, and scarlet which were brought to them they made the garments of ‘srod’ (the High Priest), neither more nor less. Thus it did not mention the linen because it is not as costly a matter [as the rest]. Perhaps they brought so much [of the linen] that it was left over [and therefore Scripture did not mention it]. Then Scripture there refers back and explains [what they did with the blue-purple, the red-purple, etc.] and says, and they made the holy garments for Aaron, as the Eternal commanded Moses,235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. And he made the ephod of gold,237Ibid., 39:2. and then finished the [whole] subject.
Now it is not befitting that a garment made to cover [the sacred vessels] should have many holes in it, as Rashi has said. Rather, the word ha’srod is of the term sarid (a lone survivor), because all these garments were of one kind,217I.e. wool, excepting that they were colored differently: blue-purple, red-purple, and scarlet. as Rabbi Abraham ibn Ezra said.
All this I have written in accordance with the line of thought of Rashi. Yet all this availeth me nothing.218Esther 5:13. For what meaning is there in the Holy One, blessed be He, saying to Moses that they should make “garments of kela,”219The Hebrew word kla’im (hangings) (above 27:9) Onkelos translates s’radin. Similarly he translates the Hebrew word michbar (grate) (ibid., Verse 4) as s’rada. On the basis of these translations of Onkelos, Rashi suggests here that the word ha’srod is an Aramaic term, which means “garments of net-work,” because they were made with many holes. — It is with reference to this basis for Rashi’s explanation that Ramban says, “garments of kela.” or “garments of s’ridah,” without explaining to him how many of them there should be, two or a hundred, how long and wide they should be, and why they should be made altogether, since the matter cannot be understood at all from this communication [stated here]? Moreover, why are they mentioned always before the garments of Aaron?220In the verse before us: And the garments of ‘ha’srod,’ and the holy garments for Aaron etc. — Likewise further, 35:19, and 39:41. Besides, what is the meaning of the phrase, the garments of ‘ha’srod’, for ministering in the holy place,221Further, 35:19. for this seems to refer to the sacrificial rites in the holy place, just as He says, or when they come near to the altar to minister222Above, 30:20. in the holy place. Similarly, even he who cometh into the Tent of Meeting to minister in the holy place223Ibid., 29:30. does not refer to outer work, or the carrying of the holy vessels. Furthermore, it is written, and they will make all that I commanded thee: the Tent of Meeting etc., and the garments of ‘ha’srod’ etc., and the incense of sweet spices; according to all that I have commanded thee shall they do.224Verses 6-11. But He had not commanded him before about the garments of ‘ha’srod’ at all!
What appears from the words of our Rabbis is that the garments of ‘ha’srod’ are the actual garments of the priesthood. This is mentioned in Tractate Yoma.225Yoma 72 a-b. “What is the meaning of the verse, the garments of ‘ha’srod’ for ministering in the holy place (further 35:19)? If not for the garments of the priesthood [which are worn during the service which brings atonement to Israel], there would not have been left a survivor [a sarid] of Israel’s enemies.” The final expression is a euphemism. But the whole quotation shows that the garments of ‘ha’srod’ refer to the actual garments of the priests. If that is so, it is correct that we translate the garments of ‘ha’srod’ as “the garments of uniqueness,” that is to say, the garments which when worn designate the outstanding one of the people, the highest among his brethren.226Leviticus 21:10. Similarly, ‘u’basridim’ whom the Eternal shall call227Joel 3:5. means the remnants of those who have survived, [the word being] of the root, escape ‘v’sarid’ (and remain).228Jeremiah 44:14. [The garments of ‘ha’srod’] thus allude to the garments of Aaron, which are so called [‘unique’] because only one of the generation may wear them — Aaron in his lifetime, and after him the priest that is highest… upon whose head the anointing oil is poured, and that is consecrated to put on the garments.226Leviticus 21:10. And Scripture always mentions Aaron’s garments in a way of honor, as it says: for splendor and for beauty;229Above, 28:2. holy garments;230Ibid., Verse 4. the golden plate, the holy crown.231Leviticus 8:9. It is for this reason that they are called the garments of ‘ha’srod’ — garments of royalty. This is the meaning of the verse, And the garments of ‘ha’srod’ (the High Priest) to minister in the holy place, and the holy garments for Aaron the priest, Scripture thus reverting [in the second half of the verse] to explain [that the garments of ha’srod are for Aaron]. Similarly it is mentioned in the section beginning, And they brought the Tabernacle unto Moses.232Further, 39:33. In Verse 41 there it is stated: the garments of ‘ha’srod'… the holy garments for Aaron the priest. And the reason why in this section of See, I have called by name233Verse 2. it says, And the garments of ‘ha’srod,’ ‘and’ the holy garments for Aaron the priest [when the second half of the verse should have been without the connective vav which signifies “and,” since, as explained, it is in apposition to the first234See also Note 232; further in 39:41 the connective “and” is not used by Scripture. The question then appears why is it mentioned here.], is to indicate that these garments are superior in two qualities: they are garments of ha’srod [the High Priesthood], and they are garments of holiness. This is in order to tell us that only the outstanding one among the people should wear them, [and only] when he comes in to minister in the holy place. And seeing that He did not mention here the phrase, to minister in the holy place,223Ibid., 29:30. He added in explanation that they are garments of s’rod and garments of holiness. Besides, there are many cases in Scripture where a redundant vav occurs. And the reason why Scripture states, And of the blue-purple, and red-purple, and scarlet, they made garments of ‘srod,’235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. is because it comes to explain These are the accounts of the Tabernacle,236Ibid., 38:21. giving an accounting — because of their importance — of the gold, silver and brass, how much of them the Israelites brought and what they did with them; therefore it then said afterwards that of the blue-purple, and the red-purple, and scarlet which were brought to them they made the garments of ‘srod’ (the High Priest), neither more nor less. Thus it did not mention the linen because it is not as costly a matter [as the rest]. Perhaps they brought so much [of the linen] that it was left over [and therefore Scripture did not mention it]. Then Scripture there refers back and explains [what they did with the blue-purple, the red-purple, etc.] and says, and they made the holy garments for Aaron, as the Eternal commanded Moses,235Further, 39:1. And if, as explained above, srod is a term referring to the garments of the High Priest, why then does the verse not mention the linen, of which the garments of Aaron were also made? This is because etc. And he made the ephod of gold,237Ibid., 39:2. and then finished the [whole] subject.
Ramban
AND THOU SHALT HANG HIM. “Our Rabbis have said:103Sanhedrin 45b. All that have been stoned must be hanged. It is this which is stated, for he that is hanged is a reproach unto G-d,104Verse 23. and is a degradation of the King, for man is made in the image of the King, and the Israelites are His children. There is a parable of two brothers who resembled each other etc.”105“One became king and the other was arrested for robbery and hanged. Whoever saw him hanging said that the king was hanged.” (Rashi, quoting the words of the Rabbis in Sanhedrin 46b). This is Rashi’s language. “All that have been stoned must be hanged” are the words of an individual Sage [i.e., Rabbi Eliezer],103Sanhedrin 45b. but the law is according to the words of the Sages that no offender [executed by] stoning is hanged save the blasphemer and the idolator. This is the sense of the phrase, for he that is hanged is a reproach unto G-d,104Verse 23. — because people will say, “Why was this person hanged? Because he blasphemed G-d or worshipped a particular idol by means of this particular service, and he saw therein this sign or wonder.” The discussion of the idol and the service thereof are considered a k’lalah [“a reproach” to G-d]. Or it is an expression of “degradation” as the Rabbi [Rashi] mentioned, from the expressions and he cursed me with a grievous ‘k’lalah (curse);106I Kings 2:8. that his sons did bring ‘a curse’ upon themselves107I Samuel 3:13. [both verses being expressions of] contempt. And the parable concerning the twin brothers contains a secret; it does not refer, as the Rabbi thought, to the Israelites who are called the children of G-d.108See above, 14:1. Aboth 3:15.
In line with the simple meaning of Scripture the verse is stating: “If a man has committed a great sin for which he is deserving of death and of hanging on a tree because of the grievous nature of his sin, nevertheless his body shall not remain all night upon the tree,104Verse 23. for the most accursed and blasted of all people is the hanged. Among all forms of death, there is none as ugly and despicable like it [this degradation of the human body], and it is not fitting that we defile the Land and that G-d’s curse be within the Holy Land, for there the Eternal commanded the blessing, even life forever.109Psalms 133:3. Therefore Joshua commanded and they took them down off the trees.110Joshua 10:27.
In my opinion the affair of Saul’s children who were left hanging111II Samuel 21:1-10. Related there is the event of a three-year famine in the days of King David. When he asked G-d the reason for it, he was told that it was in punishment of Saul’s mistreatment of the Gibeonites. (See Note 116 for the nature of Saul’s sin.) When David asked the Gibeonites how they could be appeased, they requested that they be given seven men of Saul’s family whom they would hang. As much as the king tried to mollify them, they insisted upon satisfying their lust for vengeance upon members of Saul’s family. When David acceded to their wishes, they left the victims hanging for a long period of time until the rains came. — The question here arises as to why David allowed the victims to be left hanging when the Torah states, his body shall not remain all night upon the tree? The answer follows in the text. — It should also be pointed out that because of their display of cruelty the Gibeonites were forever banned from marrying into Israel (Yebamoth 79a). was because they were not hanged by a court of Israel, nor by any Israelite. Rather, David who turned them [the seven members of Saul’s family] over to the Gibeonites to do as they pleased with them, and it was they who hanged them [Saul’s relatives] and did not wish to bury them in order to demonstrate their vengeance against Saul’s family, and those that remain shall hear, and fear.98Ibid., 19:20: And those that remain shall hear, and fear. But when water was poured upon them from heaven112II Samuel 21:10. then David knew that their sin had been forgiven, and that G-d was entreated for the Land,113Ibid., Verse 14. that the Eternal had remembered the Land114See Ruth 1:6. with rain and the famine would end. Then he commanded and they [the Israelites] buried them with their fathers115See II Samuel 21:13-14. in honor of their royal status. David bore no guilt at all [in the entire affair], for we were commanded only that we not defile the Land by allowing someone whom we hanged [to remain on a gallows overnight]. Now, G-d did not want to forgive their sin [i.e., the sin of Saul’s conduct towards the Gibeonites] immediately in order to let it be known that G-d loves proselytes, as our Rabbis have said.116Joshua had made the Gibeonites hewers of wood and drawers of water for the congregation, and for the altar of the Eternal (Joshua 9:26). When Saul smote Nob, the city of the priests (I Samuel 22:19) the Gibeonites were thus deprived of their source of livelihood. It was this grudge that they held against Saul and his family. When they finally satisfied their vengeful feelings against the members of Saul’s family, all the heathens proclaimed “There is no nation as worthy of our allegiance as Israel! See how the G-d of Israel atoned for a wrong inflicted upon wretched proselytes through the sons of kings!” At that time, one hundred and fifty thousand heathens were converted to Judaism, because it was shown that G-d loves proselytes (Yebamoth 79a).
And Rabbi Abraham ibn Ezra said by way of the plain meaning of Scripture [that the phrase ki kilelath Elokim talui104Verse 23. means] “that it is G-d Who invokes the evil, and the curse will descend upon the place near the hanged person, for there is a secret [in the fact that the contaminated air surrounding the corpse] affects the soul [of the living]. Therefore thou defile not thy Land. ”104Verse 23. Thus whoever allows the body [of a criminal] to hang overnight transgresses both a negative commandment [his body shall not remain all night upon the tree]104Verse 23. and a positive commandment117These are so listed among the Taryag (613) Commandments. See “The Commandments,” Vol. I, pp. 243-244, and Vol. II, p. 65. [but thou shalt surely bury him the same day].104Verse 23. Our Rabbis have likewise interpreted118Sanhedrin 46a-b. that the same law applies to all other dead, that whoever suffers his dead to remain overnight, except in order to render it honor,119Such as the need for more time to secure a coffin, burial clothes, mourners, etc. (ibid.). If the burial is delayed for any of these reasons, no transgression is committed. [violates the above commandments]. Just as [leaving the criminal hanging overnight upon] “the tree” is a form of disgrace, so all forms of disrespect [shown to the dead are also forbidden]. Now, according to the opinion of the Rabbis [that this law applies equally to every deceased, we must say] that the phrase ki kilelath Elokim talui104Verse 23. states that “although this criminal is deserving of disgrace” because of his great sin, nevertheless you shall not do so. And the parable of the two brothers [mentioned above] applies to everyone who suffers his dead to remain overnight. So also the curse [emanating from a corpse] to which Rabbi Abraham ibn Ezra referred, applies to every house where there is a dead person, and therefore he defiles everyone that cometh into the tent, and every thing that is in the tent.120Numbers 19:14.
In line with the simple meaning of Scripture the verse is stating: “If a man has committed a great sin for which he is deserving of death and of hanging on a tree because of the grievous nature of his sin, nevertheless his body shall not remain all night upon the tree,104Verse 23. for the most accursed and blasted of all people is the hanged. Among all forms of death, there is none as ugly and despicable like it [this degradation of the human body], and it is not fitting that we defile the Land and that G-d’s curse be within the Holy Land, for there the Eternal commanded the blessing, even life forever.109Psalms 133:3. Therefore Joshua commanded and they took them down off the trees.110Joshua 10:27.
In my opinion the affair of Saul’s children who were left hanging111II Samuel 21:1-10. Related there is the event of a three-year famine in the days of King David. When he asked G-d the reason for it, he was told that it was in punishment of Saul’s mistreatment of the Gibeonites. (See Note 116 for the nature of Saul’s sin.) When David asked the Gibeonites how they could be appeased, they requested that they be given seven men of Saul’s family whom they would hang. As much as the king tried to mollify them, they insisted upon satisfying their lust for vengeance upon members of Saul’s family. When David acceded to their wishes, they left the victims hanging for a long period of time until the rains came. — The question here arises as to why David allowed the victims to be left hanging when the Torah states, his body shall not remain all night upon the tree? The answer follows in the text. — It should also be pointed out that because of their display of cruelty the Gibeonites were forever banned from marrying into Israel (Yebamoth 79a). was because they were not hanged by a court of Israel, nor by any Israelite. Rather, David who turned them [the seven members of Saul’s family] over to the Gibeonites to do as they pleased with them, and it was they who hanged them [Saul’s relatives] and did not wish to bury them in order to demonstrate their vengeance against Saul’s family, and those that remain shall hear, and fear.98Ibid., 19:20: And those that remain shall hear, and fear. But when water was poured upon them from heaven112II Samuel 21:10. then David knew that their sin had been forgiven, and that G-d was entreated for the Land,113Ibid., Verse 14. that the Eternal had remembered the Land114See Ruth 1:6. with rain and the famine would end. Then he commanded and they [the Israelites] buried them with their fathers115See II Samuel 21:13-14. in honor of their royal status. David bore no guilt at all [in the entire affair], for we were commanded only that we not defile the Land by allowing someone whom we hanged [to remain on a gallows overnight]. Now, G-d did not want to forgive their sin [i.e., the sin of Saul’s conduct towards the Gibeonites] immediately in order to let it be known that G-d loves proselytes, as our Rabbis have said.116Joshua had made the Gibeonites hewers of wood and drawers of water for the congregation, and for the altar of the Eternal (Joshua 9:26). When Saul smote Nob, the city of the priests (I Samuel 22:19) the Gibeonites were thus deprived of their source of livelihood. It was this grudge that they held against Saul and his family. When they finally satisfied their vengeful feelings against the members of Saul’s family, all the heathens proclaimed “There is no nation as worthy of our allegiance as Israel! See how the G-d of Israel atoned for a wrong inflicted upon wretched proselytes through the sons of kings!” At that time, one hundred and fifty thousand heathens were converted to Judaism, because it was shown that G-d loves proselytes (Yebamoth 79a).
And Rabbi Abraham ibn Ezra said by way of the plain meaning of Scripture [that the phrase ki kilelath Elokim talui104Verse 23. means] “that it is G-d Who invokes the evil, and the curse will descend upon the place near the hanged person, for there is a secret [in the fact that the contaminated air surrounding the corpse] affects the soul [of the living]. Therefore thou defile not thy Land. ”104Verse 23. Thus whoever allows the body [of a criminal] to hang overnight transgresses both a negative commandment [his body shall not remain all night upon the tree]104Verse 23. and a positive commandment117These are so listed among the Taryag (613) Commandments. See “The Commandments,” Vol. I, pp. 243-244, and Vol. II, p. 65. [but thou shalt surely bury him the same day].104Verse 23. Our Rabbis have likewise interpreted118Sanhedrin 46a-b. that the same law applies to all other dead, that whoever suffers his dead to remain overnight, except in order to render it honor,119Such as the need for more time to secure a coffin, burial clothes, mourners, etc. (ibid.). If the burial is delayed for any of these reasons, no transgression is committed. [violates the above commandments]. Just as [leaving the criminal hanging overnight upon] “the tree” is a form of disgrace, so all forms of disrespect [shown to the dead are also forbidden]. Now, according to the opinion of the Rabbis [that this law applies equally to every deceased, we must say] that the phrase ki kilelath Elokim talui104Verse 23. states that “although this criminal is deserving of disgrace” because of his great sin, nevertheless you shall not do so. And the parable of the two brothers [mentioned above] applies to everyone who suffers his dead to remain overnight. So also the curse [emanating from a corpse] to which Rabbi Abraham ibn Ezra referred, applies to every house where there is a dead person, and therefore he defiles everyone that cometh into the tent, and every thing that is in the tent.120Numbers 19:14.