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2 [1] *This is ‘chukath’* (*the statute of*) *the law*. “Since Satan 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. Now I have already written in connection with the goat that is sent away [to Azazel 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, or of a woman after childbirth. [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. 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 savor* [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, 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: “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” from the [Written] Torah, namely, the Oral Torah. Therefore it is a [female] heifer and must be red, [symbolic] of the attribute of justice. It is given to Eleazar 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 Satan [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’* [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.”
[2] Scripture states *dabeir* [— in the singular — *dabeir* (*speak*) *unto the children of Israel*] and not *dabru* [in the plural, although the section begins: *And the Eternal spoke unto Moses and unto Aaron*], because Moses was the main [person who spoke to the people, “or it may mean that G-d spoke to Moses that he should tell it to Aaron, as our Rabbis have explained” (see a similar case in Leviticus 13:1) and in this sense Moses was the main person involved in the Divine communication].
[3] THEY SHALL TAKE UNTO THEE. The reason [why the verse says] “unto thee” [Moses] is [because G-d first commanded] that they should do this in the wilderness for that particular time, and afterwards He commanded that it shall be *unto the children of Israel, and unto the stranger that sojourneth among them for a statute for ever*, meaning that they should do so throughout their generations. Similarly [we find the expression *unto thee* in the following verses]: *that they bring ‘unto thee’ pure olive oil*, and afterwards it says, *it shall be a statute for ever throughout their generations*.
Scripture states: *And ‘ye’ shall give*, and not “and ‘thou’ shalt give,” in order to include Aaron together with Moses and thereby to honor him [Aaron], for both of them were to command Eleazar to have it slaughtered before him. Or it may be that He said *and ‘ye’ shall give* [because it refers] to many [givers] — those now and those of subsequent generations, and the meaning is that Eleazar who [was in charge of it being] slaughtered [although it could actually be slaughtered by anybody, as explained above] was to take it from the possession of the court, and they were to give it to him so that it should be done properly and in accordance with their intention; in a similar manner to that which we have been taught [in a Mishnah]: “And who prepared them [the ashes of the Red Heifer]? The first one was prepared by Moses our teacher; the second one was prepared by Ezra, and seven were prepared after Ezra’s time. And who prepared them? Simon the Just and Jochanan the High Priest prepared two each etc.”
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