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Numbers 19:7 - Purification after impurity ritual

Numbers 19:7 - במדבר 19:7

Hebrew Text

וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃

English Translation

Then the priest shall wash his clothes, and shall bathe his flesh in water, and afterwards he shall come into the camp, and the priest shall be unclean until the evening.

Transliteration

Ve'chibes begadav hakohen ve'rachatz besaro bamayim ve'achar yavo el-hamachane ve'tame hakohen ad-ha'arev.

Hebrew Leining Text

וְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרוֹ֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣א אֶל־הַֽמַּחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב׃
וְכִבֶּ֨ס בְּגָדָ֜יו הַכֹּהֵ֗ן וְרָחַ֤ץ בְּשָׂרוֹ֙ בַּמַּ֔יִם וְאַחַ֖ר יָבֹ֣א אֶל־הַֽמַּחֲנֶ֑ה וְטָמֵ֥א הַכֹּהֵ֖ן עַד־הָעָֽרֶב׃

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Parasha Commentary

Context of the Verse

This verse (Vayikra 16:28) appears in the context of the Yom Kippur service, specifically detailing the purification process for the Kohen Gadol (High Priest) after completing the atonement rituals, including the sending away of the scapegoat (Azazel) and the burning of the sacrificial offerings outside the camp.

Explanation of the Ritual Purification

Rashi explains that the Kohen must wash his clothes and immerse in water before re-entering the camp because he has become ritually impure (tamei) through contact with the sin-laden goat sent to Azazel. The impurity lasts until evening (עד הערב), at which point he becomes tahor (ritually pure) again. This teaches that even sacred service can result in temporary impurity, requiring purification before resuming normal activities.

Symbolism of the Garments and Immersion

  • Washing the Clothes: The Rambam (Hilchot Avodat Yom HaKippurim 2:7) notes that the Kohen's garments absorbed impurity during the service. Washing them represents removing the spiritual residue of sin encountered during the atonement process.
  • Bathing in Water: Immersion in a mikveh (as derived from the phrase "ורחץ בשרו במים") signifies a complete renewal of spiritual state, as water symbolizes purity and rebirth (Talmud Yoma 30a).

Impurity Until Evening

The Talmud (Yoma 6:6) discusses why the Kohen remains impure until evening: the impurity is not a punishment but a natural consequence of engaging with the sins of the people. The delay until nightfall (טבילה לערב) reflects the time needed for full spiritual reintegration into the community.

Broader Halachic Implications

The Midrash (Torat Kohanim 16:28) connects this verse to the principle that even those performing mitzvot must attend to their spiritual cleanliness. The Kohen’s temporary impurity underscores that no one is exempt from the laws of tumah and taharah, even in sacred service.

📚 Talmud Citations

This verse is quoted in the Talmud.

📖 Yoma 30b
The verse is discussed in the context of the purification process of the High Priest on Yom Kippur, comparing it to other purification rituals.
📖 Zevachim 19b
The verse is referenced in a discussion about the laws of impurity and the requirements for priests to purify themselves before re-entering the camp.

Frequently Asked Questions

Q: Why does the priest need to wash his clothes and bathe after performing the purification ritual?
A: According to Rashi and the Talmud (Yoma 3b), the priest becomes temporarily impure (tamei) from contact with the ashes of the red heifer used in the purification process. Washing his clothes and bathing in water are necessary steps to restore his ritual purity before reentering the camp.
Q: Why is the priest unclean only until evening?
A: The Torah (Leviticus 11-15) teaches that certain types of impurity, like the one contracted from the red heifer ashes, last only until nightfall (ערב). This follows the general rule that many forms of tumah (impurity) are lifted after immersion in a mikveh and waiting until sunset, as explained in Mishnah Taharot.
Q: What is the significance of the priest being unclean from performing a mitzvah?
A: The Midrash (Bamidbar Rabbah 19:6) explains this paradox teaches that spiritual growth often requires temporary 'descent' - the priest becomes impure to purify others. Rambam (Hilchos Parah Adumah 4:4) notes this shows even holy work can have physical consequences requiring purification.
Q: Does this washing have any connection to modern practices?
A: Yes. The Kohen's purification process established principles still followed today: 1) The requirement to wash after contact with impurity (like after visiting a cemetery), 2) The concept of tevilah (immersion) in a mikveh for certain purifications, and 3) The timeframe of impurity lasting until evening, as referenced in contemporary halacha (Shulchan Aruch YD 372).
Q: Why does the verse specify washing both clothes and body?
A: The Talmud (Zevachim 97b) derives from this verse that both the body (בשרו) and garments (בגדיו) can contract impurity and require purification. Rambam (Hilchos Tum'as Mes 11:1) rules this teaches that clothing worn during impurity becomes impure and requires washing, a principle that applies to other forms of tumah as well.