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of the ashes of a heifer, having abstained from customary things for seven whole days. 1.3.7 For it says: "And it will be a perpetual ordinance for the sons of Israel and for the proselytes who sojourn in their midst. Whoever touches the corpse of any human soul will be unclean for seven days; he shall purify himself on the third day, and on the seventh day he will be clean; 1.3.8 but if he does not purify himself on the third day and on the seventh day, he will not be clean. Anyone who touches the dead of a human soul, if he dies and does not purify himself, has defiled the tabernacle of the testimony of the Lord. That soul will be cut off from Israel, because the water of sprinkling was not sprinkled on him; he is unclean, his uncleanness will be upon him. 1.3.9 And this is the law: if a man dies in a house, everyone who enters the house and all that is in the house are unclean for seven days. And every open vessel, which is not tied with a cord, will be unclean, and whoever touches in the open field one slain with a sword, or a dead body, or a human bone, or a tomb, is unclean for seven days, and they shall take for the unclean person some of the ashes of the burnt offering of purification, and they shall pour it into a vessel, and they shall take hyssop; and a clean man shall dip it, and sprinkle it on the house and on the vessels and on the souls, whoever may be there, and on the one who touched the human bone or the one slain or the dead body or the tomb. 1.3.10 And the clean man will sprinkle the unclean on the third day and on the seventh day, and he will wash his clothes, and he will bathe his body in water, and he will be unclean until evening. And a man who is defiled and does not purify himself, that soul will be destroyed from the congregation, because the water of sprinkling was not sprinkled on him. And it will be a perpetual ordinance for you." 1.3.11 Moses, having established these laws, further teaches the manner of the water of sprinkling, commanding that a "red heifer without blemish" be wholly burnt, and that from its ashes some be put into the water from which those defiled by a dead body must be cleansed. But where the heifer must be wholly burnt, where one in childbirth should offer sacrifices, and where the remaining ordinances should be carried out, not indiscriminately in any place, but only in the one which he himself designates, is clear from what he legislates, saying: "And there will be the place which the Lord your God will choose, in it for his name to be called upon there, you shall bring all that I command you today." 1.3.13 And he next specifies precisely, adding: "Take care for yourself lest you offer your whole burnt offerings in whatever place you see, but rather in the place which the Lord your God will choose in one of your cities, there you shall offer your whole burnt offerings, and there you shall do all that I command you today." 1.3.14 And he adds, saying: "You will not be able to eat in all the cities the tithe of your grain and of your wine and of your oil, the firstborn of your cattle and of your sheep, and all the vows which you vow, and your freewill offerings, and the first fruits of your hands, but you will eat them before the Lord your God in the place which the Lord your God will choose for himself, you and your sons, and your daughter, your male servant, and your female servant, and the proselyte who is in your cities." 1.3.15 And going still further he secures the word in which he says: "But your holy things, should they be yours, and your vows, you shall take and come to the place which the Lord your God will choose for himself." 1.3.16 And again: "You shall surely tithe every product of your seed; the produce of your field year by year. You shall eat it before the Lord your God in the place which the Lord your God will choose, for his name to be called upon there." 1.3.17 Then considering what must be done, if the place indicated by him were far away, and the fruit of the produce abundant, how one must bring from home to the place of God the yearly fruits of the whole burnt offering, and concerning

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τινος σποδοῦ δαμάλεως, ἐφ' ὅλαις ἡμέραις ἑπτὰ τῶν συνήθων ἀποστάντα. 1.3.7 λέγει γοῦν· «καὶ ἔσται τοῖς υἱοῖς Ἰσραὴλ καὶ τοῖς προσκειμένοις προσηλύτοις ἐν μέσῳ αὐτῶν νόμιμον αἰώνιον. ὁ ἁπτόμενος τοῦ τεθνηκότος πάσης ψυχῆς ἀνθρώπου ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας· ἁγνισθήσεται τῇ ἡμέρᾳ τῇ τρίτῃ καὶ τῇ ἑβδόμῃ καθαρισθήσεται· 1.3.8 ἐὰν δὲ μὴ ἀφαγνισθῇ τῇ ἡμέρᾳ τῇ τρίτῃ καὶ τῇ ἑβδόμῃ, οὐ καθαρὸς ἔσται. πᾶς ὁ ἁπτόμενος τοῦ τεθνηκότος ἀπὸ ψυχῆς ἀνθρώπου, ἐὰν ἀποθάνῃ καὶ μὴ ἁγνισθῇ, τὴν σκηνὴν τοῦ μαρτυρίου τοῦ κυρίου ἐμίανεν. ἐκτριβήσεται ἡ ψυχὴ ἐκείνη ἐξ Ἰσραήλ, ὅτι ὕδωρ ῥαντισμοῦ οὐ περιερραντίσθη ἐπ' αὐτόν· ἀκάθαρτός ἐστιν, ἀκαθαρσία ἐπ' αὐτῷ ἔσται. 1.3.9 καὶ οὗτος ὁ νόμος· ἄνθρωπος ἐὰν ἀποθάνῃ ἐν οἰκίᾳ, πᾶς εἰσπορευόμενος εἰς τὴν οἰκίαν καὶ πάντα ὅσα ἐστὶν ἐν τῇ οἰκίᾳ ἀκάθαρτά ἐστιν ἑπτὰ ἡμέρας. καὶ πᾶν σκεῦος ἀνεῳγμένον, ὅσα οὐχὶ δεσμῷ καταδέδεται, ἀκάθαρτα ἔσται, καὶ πᾶς ὃς ἂν ἅψηται ἐπὶ πρόσωπον τοῦ πεδίου τραυματίου ῥομφαίας, ἢ νεκροῦ, ἢ ὀστέου ἀνθρωπίνου, ἢ μνήματος, ἀκάθαρτός ἐστιν ἑπτὰ ἡμέρας, καὶ λήψονται τῷ ἀκαθάρτῳ ἀπὸ τῆς σποδιᾶς τῆς κατακεκαυμένης τοῦ ἁγνισμοῦ, καὶ ἐκχεοῦσιν αὐτὴν εἰς σκεῦος, καὶ λήψονται ὕσσωπον· καὶ βάψει ἀνὴρ καθαρός, καὶ περιρρανεῖ ἐπὶ τὸν οἶκον καὶ τὰ σκεύη καὶ τὰς ψυχάς, ὅσοι ἐὰν ὦσιν ἐκεῖ, καὶ ἐπὶ τὸν ἡμμένον τοῦ ὀστέου τοῦ ἀνθρωπίνου ἢ τοῦ τραυματίου ἢ τοῦ τεθνηκότος ἢ τοῦ μνήματος. 1.3.10 καὶ περιρρανεῖ ὁ καθαρὸς ἐπὶ τὸν ἀκάθαρτον ἐν τῇ ἡμέρᾳ τῇ τρίτῃ καὶ ἐν τῇ ἡμέρᾳ τῇ ἑβδόμῃ, καὶ πλυνεῖ τὰ ἱμάτια ἑαυτοῦ, καὶ λούσεται τὸ σῶμα ὕδατι, καὶ ἀκάθαρτος ἔσται ἕως ἑσπέρας. καὶ ἄνθρωπος ἐὰν μιανθῇ καὶ μὴ ἀφαγνισθῇ, ἐξολοθρευθήσεται ἡ ψυχὴ ἐκείνη ἐκ τῆς συναγωγῆς, ὅτι ὕδωρ ῥαντισμοῦ οὐ περιερραντίσθη ἐπ' αὐτόν. καὶ ἔσται ὑμῖν νόμιμον αἰώνιον». 1.3.11 Ταῦτα Μωσῆς νομοθετήσας τὸν τρόπον τοῦ ὕδατος τοῦ ῥαντισμοῦ ἐπεκδιδάσκει, «δάμαλιν πυρρὰν ἄμωμον» ὁλοκαυτοῦσθαι προστάττων, καὶ ἀπὸ τῆς σποδιᾶς αὐτῆς ἐμβάλλεσθαι τῷ ὕδατι ἐξ οὗ χρῆναι καθαίρεσθαι τοὺς ἐπὶ νεκρῷ μεμολυσμένους. ποῦ δὲ χρὴ ὁλοκαυτοῦσθαι τὴν δάμαλιν, ποῦ δὲ τὴν ἐν λέχει προσφέρειν τὰς θυσίας, ποῦ δὲ τὰ λοιπὰ νόμιμα συντελεῖν, ὅτι μὴ ἀδιαφόρως ἐν παντὶ τόπῳ, ἀλλ' ἐν μόνῳ ἑνὶ ᾧ αὐτὸς ἀφορίζει, δῆλον ἀφ' ὧν νομοθετεῖ λέγων· «καὶ ἔσται ὁ τόπος ὃν ἐὰν ἐκλέξηται κύριος ὁ θεὸς ὑμῶν, ἐν αὐτῷ ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ, οἴσετε πάντα ὅσα ἐγὼ ἐντέλλομαι ὑμῖν σήμερον». 1.3.13 καὶ διαστέλλεται ἑξῆς ἀκριβῶς ἐπιλέγων· «πρόσεχε σεαυτῷ μήποτε ἀνενέγκῃς τὰ ὁλοκαυτώματά σου, οὗ ἂν ἴδῃς, ἀλλ' ἢ εἰς τὸν τόπον ὃν ἐὰν ἐκλέξηται κύριος ὁ θεός σου αὐτὸν ἐν μιᾷ τῶν πόλεών σου, ἐκεῖ ἀνοίσεις τὰ ὁλοκαυτώματά σου, καὶ ἐκεῖ ποιήσεις πάντα ὅσα ἐντέλλομαι ὑμῖν σήμερον». 1.3.14 καὶ προστίθησι λέγων· «οὐ δυνήσῃ φαγεῖν ἐν πάσαις ταῖς πόλεσι τὸ ἐπιδέκατον τοῦ σίτου σου καὶ τοῦ οἴνου σου καὶ τοῦ ἐλαίου σου, τὰ πρωτότοκα τῶν βοῶν σου καὶ τῶν προβάτων σου, καὶ πάσας τὰς εὐχάς σου ὅσας ἂν εὔξησθε, καὶ τὰς ὁμολογίας ὑμῶν, καὶ τὰς ἀπαρχὰς τῶν χειρῶν ὑμῶν, ἀλλ' ἢ ἐναντίον κυρίου τοῦ θεοῦ σου φαγῇ αὐτὰ ἐν ᾧ ἂν τόπῳ ἐκλέξηται κύριος ὁ θεός σου ἑαυτῷ, σὺ καὶ οἱ υἱοί σου, καὶ ἡ θυγάτηρ σου, ὁ παῖς σου, καὶ ἡ παιδίσκη σου, καὶ ὁ προσήλυτος ὁ ἐν ταῖς πόλεσί σου». 1.3.15 καὶ ἔτι προελθὼν ἐπασφαλίζεται τὸν λόγον ἐν ᾧ φησιν· «πλὴν τὰ ἅγιά σου ἐὰν γένωνταί σοι, καὶ τὰς εὐχάς σου λαβὼν ἥξεις εἰς τὸν τόπον ὃν ἂν ἐκλέξηται κύριος ὁ θεός σου ἑαυτῷ». 1.3.16 καὶ πάλιν· «δεκάτην ἀποδεκατώσεις παντὸς γενήματος τοῦ σπέρματός σου· τὸ γένημα τοῦ ἀγροῦ σου ἐνιαυτὸν κατ' ἐνιαυτόν. φαγῇ αὐτὸ ἐναντίον κυρίου τοῦ θεοῦ σου ἐν ᾧ ἂν τόπῳ ἐκλέξηται κύριος ὁ θεός σου, ἐπικληθῆναι τὸ ὄνομα αὐτοῦ ἐκεῖ». 1.3.17 Εἶτ' ἐπιλογισάμενος τί δέοι πράττειν, εἰ μακρὰν ἀφεστὼς εἴη ὁ πρὸς αὐτοῦ δηλούμενος τόπος, ὁ δὲ καρπὸς τῶν γενημάτων πολύς, πῶς δέοι παρακομίζειν οἴκοθεν εἰς τὸν τοῦ θεοῦ τόπον τοὺς ἐπετείους καρποὺς τῆς ὁλοκαυτώσεως, καὶ περὶ