Specifically, Bamidbar Rabbah 7 explores the verse in (Numbers 5:2), "Command the children of Israel, that they send out of the camp every leper, and every one that hath an issue, and whosoever is defiled by the dead."
So, who exactly are we talking about here? The text breaks it down. "Leper" refers to someone quarantined, awaiting diagnosis, as (Leviticus 13:1)–8 details. "Every leper" indicates someone with a confirmed case. Then there's the zav (זָב), someone with an unusual bodily emission, and "one impure by means of a corpse." But the Rabbis don't stop there. The text expands on these categories, including even those who've had contact with these individuals or even with dead animals!
The text emphasizes inclusivity: “Male and female alike you shall send out." This means everyone is subject to these rules, not just specific groups like Levites or adults. Even children are included! The text even considers someone who has immersed themselves for purification on that very day (but before sunset) or someone who has not yet completed their atonement process.
Why all this expulsion? The verse states clearly: “And they shall not impurify their camp, in which I dwell in their midst” (Numbers 5:3). God's presence, the Shechinah, dwells within the Israelite camp, and impurity is seen as a barrier to that divine presence. But where exactly are these impure individuals sent? Are they all lumped together in one place?
Bamidbar Rabbah clarifies that there are actually three camps involved: the Israelite camp, the Levite camp, and, most importantly, the camp of the Divine Presence. Think of it as concentric circles of holiness. As the text describes, drawing from Tosefta (supplementary teachings to the Mishnah), Kelim, Bava Kama 1:10, the Israelite camp extended from the entrance to Jerusalem to the Temple Mount. The Levite camp stretched from the Temple Mount entrance to the courtyard, and the innermost sanctum, from the courtyard inward, was the camp of the Divine Presence.
The text then differentiates between these forms of impurity. A leper's impurity is considered more severe because, as the verse states, "he impurifies through entry." Meaning, simply entering a structure can render everything within impure. Conversely, a zav can cause impurity even beneath a heavy stone! There's a whole hierarchy of impurity at play here.
This leads us to a fascinating discussion about the ten levels of sanctity in Jewish tradition. The Land of Israel itself is holier than other lands, demonstrated by the unique offerings brought from it. The land of Canaan surpasses the east bank of the Jordan because it is fit "to serve as an abode for the Divine Presence." Walled cities are holier than the Land of Israel, as lepers couldn't enter them. Jerusalem surpasses walled cities, and so on, ascending through the Temple Mount, the rampart, the Women’s Courtyard, the Israelite courtyard, and finally, the Priestly Courtyard and the Sanctuary. Each level has specific restrictions and privileges.
This meticulous categorization highlights the deep-seated need to maintain ritual purity and to create physical and spiritual boundaries. It wasn't arbitrary. These boundaries were meant to create a space where the Divine Presence could dwell.
But here’s a thought: if impurity necessitates exclusion, how can God dwell "in their midst," as the verse states? Isn't there a contradiction? Bamidbar Rabbah acknowledges this tension. Even amidst impurity, God's presence remains. Drawing upon (Leviticus 16:16) "That dwells with them in the midst of their impurity."
This passage isn't just about rules and regulations. It’s about the delicate balance between the human condition, which is inherently susceptible to impurity, and the desire for a close relationship with the Divine. It's a reminder that even in our imperfections, God is still present. Perhaps the very act of acknowledging and addressing impurity, of creating these careful distinctions, is itself a way of honoring the Divine presence in our lives. What do you think?
“And they shall send out from the camp” – from the camp of the Divine Presence. It teaches that lepers and those impure due to corpses are sent out of there. “Leper” – this is a quarantined one;25He is in quarantine until it is determined whether he is a leper. See Leviticus 13:1–8. “every leper” – this is a confirmed one. “Zav” – this is a full-fledged zav; “every zav” – to include a zav who experienced two sightings; “and every zav” – to include a zav who experienced one sighting. “Impure by means of a corpse” – this is a person, who can be sent out; “every one impure” – to include vessels that come in contact with a corpse; “and every one impure” – to include vessels that come in contact with a [dead] creeping animal. Some say: “Impure by means of a corpse” – these are a person and vessels that come in contact [with a corpse]; “every one impure” – to include those who come in contact with a [dead] creeping animal. “Male and female alike you shall send out, outside the camp you shall send them, and they shall not impurify their camp, in which I dwell in their midst” (Numbers 5:3). “Male and female alike” – is the verse referring to all people or is it speaking only of the Levites, bearers of the Ark? The verse states: “Male and female alike you shall send out” – the verse is referring to all people. “Male and female alike” – both adults and children are denoted; “male” – who immersed on that day, “and female alike” – to include one lacking atonement.26There are three stages in purification of lepers and zavim: Immersion, sunset, and sacrificing offerings. After immersion, the person may eat second tithe. After sunset, if he is a priest, he may partake of teruma. After sacrificing the offerings, the person is no longer lacking atonement, and it is permitted for the person to partake of sacrificial food. “And they shall not impurify their camp” – shall all of them, perhaps, be sent outside of one camp? It says: “Command the children of Israel, and they shall send out from the camp” – it includes here one camp. “Outside the camp you shall send them” – it includes here two camps. “And they shall not impurify their camp” – it includes here three camps. From here they said: They are three camps: The Israelite camp, the Levite camp, and the camp of the Divine Presence. From the entrance to Jerusalem to the Temple Mount is the Israelite camp; from the entrance to Temple Mount until the courtyard is the Levite camp; from the entrance to the courtyard and inward is the camp of the Divine Presence.27Tosefta, Kelim, Bava Kama 1:10. Shall they, perhaps, be sent out to the same place? The verse states regarding the leper: “He shall dwell in isolation; his dwelling is outside the camp” (Leviticus 13:46). Everything that a zav impurifies, a leper impurifies. The leper is more severe, as he impurifies through entry.28When he enters a structure, everything under that roof becomes impure. Everything that one impure due to a corpse impurifies, the zav impurifies. The zav is more severe, as he impurifies beneath a very heavy stone.29If he sits on an object, even if it is an object that cannot become ritually impure, and beneath that object is a vessel, even though the weight of the zav has no effect on the vessel, it becomes ritually impure. Everything that one who immersed that day impurifies, one impure due to a corpse impurifies. One impure due to a corpse is more severe, as he impurifies a person. Everything that one lacking atonement disqualifies, one who immersed on that day disqualifies.30Disqualification is the term used when a person or a vessel impurifies another item but that item does not transmit the impurity to another item. The one who immersed on that day is more severe, as he disqualifies teruma. From here the Sages instituted partitions: There are ten sanctities: The Land of Israel is more sacred than all the lands. How is its sanctity manifest? It is, that one brings the omer, first fruits, and two loaves from it, which is not so regarding all the lands. The land of Canaan is more sacred than the east bank of the Jordan. The land of Canaan is fit to serve as an abode for the Divine Presence, and the east bank of the Jordan is not fit to serve as an abode for the Divine Presence. A walled city is more sacred than the Land [of Israel], as lepers can walk throughout the Land [of Israel], but do not walk in walled cities. Jerusalem is more sacred than walled cities, as offerings of lesser sanctity and second tithe are eaten in Jerusalem but are not eaten in walled cities. The Temple Mount is more sacred than Jerusalem, as zavim and zavot enter Jerusalem but do not enter the Temple Mount. The rampart is more sacred than the Temple Mount, as zavim and one impure due to a corpse enter the Temple Mount but do not enter the rampart. The Women’s Courtyard is more sacred than it, as one who immersed that day does not enter there, but they do not incur liability to bring a sin offering.31This is referring to one who immersed that day who then entered the rampart or the Women’s courtyard. The Israelite courtyard is more sacred than it, and those lacking atonement enter the Women’s Courtyard but do not enter the Israelite Courtyard. Israelites for whom the sun has set32These are Israelites who immersed themselves on the final day of their impurity and waited until the evening. At that point they are pure without any impurity. enter the Priestly Courtyard to an area eleven cubits width by one hundred and thirty-five cubits length, but they did not stand on the podium. Levites would stand on the podium but would not enter from there inward. Priests who were blemished, or with the hair on their heads unshorn, or who were intoxicated with wine would enter from there inward, but would not enter between the Entrance Hall and the altar, not to the Entrance Hall, not to the Sanctuary, and not within the four cubits surrounding the altar. The rest of the priests would enter the Entrance Hall, the Sanctuary, and within the four cubits surrounding the altar, but they would not enter the chamber of the Holy of Holies. The High Priest would enter the chamber of the Holy of Holies four times on Yom Kippur. Rabbi Yosei said: In five respects, the area between the Entrance Hall and the altar was equal to the Sanctuary: One with the hair on their heads unshorn, or those who were intoxicated with wine, or one who had not washed his hands and his feet would not enter there; and just as everybody was required to leave the Sanctuary during the burning of the incense, so they would be required to leave the area between the Entrance Hall and the altar during the burning of the incense.33Four are listed here. The fifth respect is that blemished priests would not enter into either area. In what way was the Sanctuary superior to the area between the entrance Hall and the altar? It is, rather, that one may enter between the Entrance Hall and the altar for the purpose of service and not for the purpose of service, but into the Sanctuary one may enter only for the purpose of service. Just as in the wilderness there were three camps, the Camp of the Divine Presence, the Levite Camp, the Israelite Camp, so there were in Jerusalem. From the entrance to Jerusalem until the entrance to Temple Mount was the Israelite Camp; from the entrance to Temple Mount until the Nikanor Gate was the Levite camp; from the Nikanor Gate and inward was the Camp of the Divine Presence, and this [area] was the equivalent of the [area] within the hangings [of the courtyard] in the wilderness. During the journeys the camps did not have sacred status, and one would not incur liability for them due to impurity.34When Israel journeyed in the wilderness, the impure were allowed into the camp. See Menaḥot 95 a–b. “They shall not impurify their camp” – why is it stated? Because it says: “They shall send out from the camp” (Numbers 5:2) – I hear that they should touch neither the Ark nor the bearers, but they should designate a place for them in and of themselves?35The suggestion is perhaps that the impure should be in a designated area in the camp to ensure that they do not touch the Ark or the Levites who carry the Ark, but that they do not have to be sent entirely out of the camp. The verse states: “They shall not impurify their camp.” “In which I dwell in their midst” – Israel are beloved, as even though they are impure, the Divine Presence is in their midst, as it is stated: “That dwells with them in the midst of their impurity” (Leviticus 16:16). And it says: “They shall not impurify their camp [in which I dwell in their midst].” And it says: “You shall not impurify the land [in which you live, in the midst of which I dwell; for I the Lord dwell in the midst of the children of Israel]” (Numbers 35:34).
