ULLA’S EXPOSITIONS OF BAMIDBAR CHAPTER 19
Derivations (drushos) stated by Chaza”l (Yoma 43a) from the text about Parah Adamah
Pasuk #Text TranslationWhat is the drashaWhat is the implicationאֹתָהּוּנְתַתֶּם אֶּלְעָזָר -אֶּל הַכֹּהֵןAnd you should give “it” to Elazar the Kohen“It” is given to Elazar, but not to subsequent ones (some say done by future Kohen Gadolim; others say by ordinary Kohanim)אֹתָהּוְהוֹצִיא מִחוּץ -אֶּל לַמַחֲנֶּהAnd should take “it” to the outside of the campBut not another one with “it”אֹתָהּוְשָחַטAnd he should slaughter “it”But not slaughter another one with “it”לְפָנָיוIn front of himRav: he should not divert his attention from “it”Shmuel: even a zar (non-Kohen) is qualified in front of Elazarאֶלְעָזָרוְלָקַח הַכֹּהֵן, —מִדָמָהּ בְאֶּצְבָעוֹAnd “Elazar” the Kohen shall take some of the blood with his forefingerRav: Qualifies even an ordinary Kohen
Shmuel: Restores this aspect of the service to ElazarMotze mi’yad: Reverses the implication of the prior pauskהַכֹהֵןוְלָקַח -עֵץ אֶּרֶּז וְאֵזוֹב שְנִי תוֹלָעַת וּ-And “the Kohen” shall take the cedarwood and hyssop and the red woolRav: teaches that a Kohen is required
Shmuel: teaches that even an ordinary Kohen is qualifiedRav: Mashma Mimela implication of the prior pasuk remains
Shmuel: Motze mi’yadוְכִבֶּס בְגָדָיו הַכֹהֵןAnd “the Kohen” shall immerse his clothingTeaches that special garments of the Kohen are required to be wornMashma Mimelaהַכֹהֵן וְטָמֵא הָעָרֶּב -עַדAnd “the Kohen” shall remain tamei until eveningTeaches that the special garments are required for all future ParosMashma Mimelaאִיש וְאָסַף טָהוֹרAnd a “person” “who is tahor”Even a non-Kohen
Even a womanMotze mi’yadוְהִנִיחַAnd “he” shall placeExcludes a deaf-mute, mentally deranged, and a minorלַטָמֵא, לָקְחוּוְ מֵעֲפַר, שְרֵפַת הַחַטָאתAnd “they” shall take from the ashes the burnt ChatosRabanun: includes a non-Kohen or a woman, but not a deaf-mute, mentally deranged, a minor
Rabbi Yehudah: even a minorRabbanan: Motze mi’yad
Rabbi Yehudah: Mashma Mimelaעָלָיו נָתַןוְ ,םי יַח םִיַמ כֶּלִי -אֶּלAnd “he” shall place upon it, spring water in a vesselRabanun: even if two take the ashes, and only one puts the water
Rabbi Yehudah: not a womanוְלָקַח אֵזוֹב וְטָבַל בַמַיִם, אִישAnd “a man” shall take the hyssop and immerse in waterRabanun: excludes a woman
Rabbi Yehudah: excludes a minorMotze mi’yadוְהִזָה טָהוֹרa “clean person” shall sprinkleRabanun: includes a minor
Rabbi Yehudah: includes a womanהַטָהֹר וְהִזָה הַטָמֵא-עַלAnd “a clean person” shall sprinkle on the tameiIncludes one that is now tahor but lacks the “setting of the sun”Mashma Mimela
General Concept: Every pasuk stands by itself and can also provide teachings from its connections to the pasukim around it.
משמע מוציא מיד משמע MASHMA MOTZI MI'YAD MASHMA - that which is implied [by certain phrases in the Parshah of Parah Adumah] contradicts the implication [of earlier phrases in the Parshah, thereby qualifying their meaning]
ומשמע ממילא U'MASHMA MIMELA - and the implication [of these later phrases] remains fully in place.
RASHI explains that this is the only example given in our Sugya that is an illustration of "Mashma Memeila." According to Rav, there is no contradiction in terms; rather, the Torah stresses that a Kohen is necessary at this stage as well. According to the way in which Rabeinu Chananel appears to understand the phrase "Mashma Memeila," it is not a separate clause. Rather, every time that there are two contradictory phrases in the verses of the Parshah of Parah Adumah, the second one is meant to be taken literally (Mashma Memeila), while modifying the meaning of the first (Motzi mi'Yad Mashma).
