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18 [1] AND THE REST OF THE OIL THAT IS IN THE PRIEST’S HAND HE SHALL PUT UPON THE HEAD OF HIM TO BE CLEANSED; AND THE PRIEST SHALL MAKE ATONEMENT FOR HIM BEFORE THE ETERNAL. This atonement is accomplished by means of the priest’s acts with the blood of the guilt-offering [as prescribed in Verse 14] and the oil [as set forth in Verses 15-18]. Similarly, the verse stating [in connection with a leper who is poor], *to make atonement for him before the Eternal*, [carries the same meaning]. And in the Torath Kohanim we find it said: “*And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, and the priest shall make atonement*. ‘If he put [the rest of the oil upon his head], he effected atonement for him, and if he did not put it thereon, he did not effect atonement.’ These are the words of Rabbi Akiba. Rabbi Yochanan the son of Nuri said: ‘This is the *residue* of a commandment, [and therefore is not part of the commandment itself, and thus not indispensable]; whether he put it thereon or did not put it thereon, he has effected atonement.’” Now if so, according to the opinion of Rabbi Yochanan the son of Nuri, the expression *and the priest shall make atonement for him*, refers [only] to the guilt-offering [which *is* indispensable in the final purification of the leper].
Now Scripture states [here] in the case of the guilt-offering, *and the priest shall make atonement*, and then states again in the case of the sin-offering, *and he shall make atonement for him that is to be cleansed because of his uncleanness*, and with reference to the burnt-offering and meal-offering it also states, *and the priest shall make atonement for him, and he shall be clean*. But we do not know the purport of all these expressions of atonement. Perhaps the guilt-offering effects atonement for the trespass that he committed before he was affected by his plague, and the sin-offering effects atonement for his sin which he committed during the time of the plague. For perhaps in his anguish *he ascribed aught unseemly to G-d*, this being the significance of the expression *because of his uncleanness* [used in connection with the sin-offering that he must bring]. The burnt-offering and meal-offering constitute a ransom for his soul, that he be worthy to be purified and return to his dwelling. Therefore He said, *and the priest shall make atonement for him, ‘and he shall be clean*.’
Now in the Torath Kohanim it is stated: “*And the priest shall offer the sin-offering, and make atonement*. Why is this said? Since it is said, *And the priest shall offer the burnt-offering and the meal-offering upon the altar*, I might think that they are all indispensible for the purification of the leper, therefore Scripture states, *and the priest shall offer the sin-offering, and make atonement*, thus teaching that the atonement is dependent [only] upon the sin-offering.” It is possible that the expression *and the priest shall make atonement for him, and he shall be clean* alludes to everything that has been done for him [i.e., for the leper’s purification],for the birds [which he brought at the very beginning of his purification, followed by the three offerings brought on the eighth day, as discussed here] also came for the purpose of atonement and purification, for so He also said in connection with a plague in the house, *and he shall make atonement for the house, and it shall be clean*.
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
Source: https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI
License: CC-BY