That a common priest not become defiled with a dead body except for the relatives elucidated in Scripture: That a common priest not become defiled with a dead body except for the relatives elucidated in Scripture, as it is stated (Leviticus 21:1), “shall not become impure for his people” — meaning to say, each one of the priests should not become impure for a dead soul. And even though a good soul does not die, the verse referred to the body with the name “soul,” since it is the essence [of a person].
It is from the roots of the commandment [that] since the priests were chosen for the service of God, blessed be He — as the verse stated, “they shall be holy to their God” (Leviticus 21:6) — therefore, He distanced them from the dead. And I have already written above (Sefer HaChinukh 159) that the substance of impurity is something that is disgusting and vile. And the Sages explained about the body of a dead person that it is the primary source of the primary sources (avi avot) of impurity — meaning to say that it has very strong impurity, above all [other] impurity. And the matter is that in the separation from him of the living, good form of the intellect, [the body] remains by itself, as “he is also only flesh” — base and inferior, and seeking evil things; and also in its great evil, it led the precious soul to sin when it was still dwelling with it. Hence it is fitting that it make impure all that is around it, in the stripping of its glory from it — and that is the soul — and [when] only the evil substance remains in it. And it is truly fitting that the servants of God, may He be blessed, distance themselves from it — except for the relatives that are permitted to them, as they are their brothers, their flesh. As all the ways of the Torah “are pleasant and its paths are peace,” and it did not want to grieve them so much. As their hearts would be heated about the dead relative, that they could not approach into the tent that he is in and pour out their spirits and satiate their souls with crying about him. And I saw a hint about the reason which I wrote about the impurity of the dead; as they, may their memory be blessed, said (Talmud Yerushalmi Berakhot 3:1) that the completely righteous do not render impure. And from what appears, the intention is [that it is] because their bodies are pure and clean and they did not bring their soul to sin, but [rather] aided it to receive merit. And therefore their soul rose in a “kiss,” and upon their cadaver sown light will shine forever.
From the laws of the commandment is that which they, may their memory be blessed, said (Mishneh Torah, Laws of Defilement by a Corpse 1:1) that a dead body renders impure through touch, through carrying and through a tent (being under its roof). And the impurity of carrying they, may their memory be blessed, learned from an a fortiori argument (kal vechomer) from the impurity of an (animal) carcass. And the matter of impurity of touch that is said in every place — whether with a dead body or whether with the others that render impure — is that a person should touch the impure object itself, either with his hand, or his foot or with the rest of his body; and even with his tongue is [considered] touching. And Rambam, may his memory be blessed, wrote (Mishneh Torah, Laws of Defilement by a Corpse 1:1) that even touching with the fingernail or with the teeth is touching, and [that] they are considered like the body. And the impurity of carrying that is said in every place is that a man carry the impure object, even though he does not touch it. And even if there were several vessels between him and the impure object — since he carried it, he has become impure. And it is one whether he carries it with his hand or with any other [part] of his body, behold he is in the category of carrying and is impure.
And moving is also included in carrying. And how is moving? For example, when there is something impure at the end of the beam: once a man moves the beam in any way, since he used his power to move it — even though the impure object is on the other end of the beam — behold, that is moving and he is impure. And this [manner of transmitting] impurity and all that is similar to it is the impurity of moving that is said in every place. And even though an impure object [in] an enclosed place [in the body] does not render impure for touching — as an enclosed place is not [considered] touching — it renders impure from the law of carrying; such that one who carries in an enclosed place is called carrying, and he is impure. And only a person is rendered impure from carrying without touching, but not vessels. And the impurity of the tent is only exclusively with the impurity of a dead body and not with other impure objects. And even though tsaraat renders impure with entering [into a covered space], he does not render impure through a tent [if he was there to begin with]. But a dead body renders impure with a tent — whether a man or vessels or foods and drinks. And it is one whether all of the man enters the tent of the dead body or only part of him, such as if he inserted his hand there or the tips of his fingers or his nose — behold, all of him is impure. (See Nazir 43a.) And even though their limbs have not become joined, dead fetuses render impure (Nazir 50a); a kazayit of flesh from a dead body; and a complete single limb, even though it does not have a kazayit of flesh — all of these render impure through touch, through carrying and through a tent. And each one of the two hundred and forty-eight limbs in a person is called a limb, as each and every one of them has flesh, sinews and bones. But teeth are not from the tally. If the form of a man was recognizable in the bones of the dead body, they render impure in a tent, even if there is no flesh upon them. And these are the bones that they, may their memory be blessed, said render impure even in a tent: the spine; the skeleton; and the majority of its structure or the majority of its number — meaning to say the majority of the number of the bones. And the spine and the skull they mentioned is specifically when they are whole. But if the spine was missing even one ring or the skull even like a sela coin, they do not render impure in a tent. And the majority of its number is one hundred and twenty-five bones from the two hundred and forty-eight limbs that are in a person. And [regarding] the rest of the bones that do not have the majority of the structure or the majority of the number, if they have a quarter of a kav of bones, they render impure even in a tent. But if not, they do not render impure in a tent. And the impurity of a dead body is seven days. And the rest of its details are elucidated in the Order of Tahorot, and mainly in Tractate Oholot. (See Tur, Yoreh Deah 372.)
And this commandment is practiced by the male priests in every place and at all times. But [it is not practiced] by females, as so came the explanation [of], “Speak to the priests, the sons of Aharon, ‘For a soul he shall not become impure for his people’” — specifically the sons of Aharon and not the daughters of Aharon. And a priest that transgresses this and volitionally became impure for any dead body besides the six commanded [relatives] is lashed.
שֶׁלֹּא יִטַּמֵּא כֹּהֵן הֶדְיוֹט בְּמֵת זוּלַת בַּקְּרוֹבִים הַמְּבֹאָרִים בַּכָּתוּב – שֶׁלֹּא יִטַּמֵּא כֹּהֵן הֶדְיוֹט בְּמֵת זוּלָתִי בַּקְּרוֹבִים הַמְּבֹאָרִים בַּכָּתוּב. שֶׁנֶּאֱמַר (ויקרא כא א) לֹא יִטַּמָּא בְּעַמָּיו, כְּלוֹמַר כָּל אֶחָד מִן הַכֹּהֲנִים לֹא יִטַּמֵּא לְנֶפֶשׁ מֵת, וְאַף עַל פִּי שֶׁנֶּפֶשׁ טוֹבָה לֹא תָּמוּת, יְכַנֶּה הַכָּתוּב הַגּוּף בְּשֵׁם הַנֶּפֶשׁ, כִּי הוּא הָעִקָּר.
That a common priest not become defiled with a dead body except for the relatives elucidated in Scripture: That a common priest not become defiled with a dead body except for the relatives elucidated in Scripture, as it is stated (Leviticus 21:1), “shall not become impure for his people” — meaning to say, each one of the priests should not become impure for a dead soul. And even though a good soul does not die, the verse referred to the body with the name “soul,” since it is the essence [of a person].
מִשָּׁרְשֵׁי הַמִּצְוָה. לְפִי שֶׁהַכֹּהֲנִים נִבְחֲרוּ לַעֲבוֹדַת הַשֵּׁם בָּרוּךְ הוּא, כְּמוֹ שֶׁאָמַר הַכָּתוּב קְדוֹשִׁים יִהְיוּ לֵאלֹהֵיהֶם, עַל כֵּן הִרְחִיקָם מִן הַמֵּת, וּכְבָר כָּתַבְתִּי לְמַעְלָה (מצוה קנט), שֶׁעִנְיַן הַטֻּמְאָה דָּבָר נִמְאָס וְנֶאֱלָח, וְגוּף הָאָדָם הַמֵּת פֵּרְשׁוּ חֲכָמִים שֶׁהוּא אֲבִי אֲבוֹת הַטֻּמְאָה, כְּלוֹמַר שֶׁיֵּשׁ לוֹ טֻמְאָה חֲזָקָה עַד מְאֹד לְמַעְלָה מִכָּל טֻמְאָה. וְהָעִנְיָן הוּא כִּי בְּהִפָּרֵד מֵעָלָיו צוּרַת הַשֵּׂכֶל הַחַיָּה הַטּוֹבָה וְיִשָּׁאֵר הוּא לְבַדּוֹ, בְּשֶׁגַּם הוּא בָּשָׂר פָּחוּת וְגָרוּעַ וּמִשְׁתּוֹקֵק אֶל הָרָעוֹת, וְגַם בְּרָעָתוֹ רַבָּה הֶחֱטִיא הַנֶּפֶשׁ הַיְּקָרָה בְּעוֹדָהּ שׁוֹכֶנֶת אֶצְלוֹ, עַל כֵּן רָאוּי שֶׁיְּטַמֵּא כָּל סְבִיבָיו בְּהִתְפַּשֵּׁט מֵעָלָיו כָּל הוֹדוֹ שֶׁזֶּהוּ נַפְשׁוֹ וְלֹא נִשְׁאַר בּוֹ כִּי אִם הַחֹמֶר הָרַע, וְרָאוּי בֶּאֱמֶת לִמְשָׁרְתֵי הַשֵּׁם יִתְבָּרַךְ לְהִתְרַחֵק מִמֶּנּוּ, זוּלָתִי לַקְּרוֹבִים שֶׁהֻתַּר לָהֶם, כִּי אֲחִיהֶם בְּשָׂרָם הוּא, וְכָל דַּרְכֵי הַתּוֹרָה דַּרְכֵי נֹעַם וּנְתִיבוֹתֶיהָ שָׁלוֹם וְלֹא רָצְתָה לְצַעֲרָם כָּל כָּךְ כִּי יֵחַם לְבָבָם עַל הַקָּרוֹב הַמֵּת שֶׁלֹּא יוּכְלוּ לְהִתְקָרֵב תּוֹךְ הָאֹהֶל אֲשֶׁר הוּא בְּתוֹכוֹ וְלִשְׁפֹּךְ אֶת רוּחָם וּלְהַשְׂבִּיעַ נַפְשָׁם בִּבְכִי עָלָיו. וְרָאִיתִי רֶמֶז אֶל הַטַּעַם הַזֶּה שֶׁכָּתַבְתִּי בְּטֻמְאַת הַמֵּת, שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ירושלמי ברכות פ"ג ה"א) כִּי הַצַּדִּיקִים גְּמוּרִים אֵינָם מְטַמְּאִין, וּלְפִי הַדּוֹמֶה כִּי הַכַּוָּנָה לְפִי שֶׁגּוּפָם טָהוֹר וְנָקִי וְלֹא הֶחֱטִיא נַפְשָׁם, אֲבָל סִיְּעָם לְזַכּוֹתָהּ, וְעַל כֵּן תַּעֲלֶה נַפְשָׁם בִּנְשִׁיקָה, וְעַל גֵּוָם יִשְׁכֹּן אוֹר זָרוּעַ לְעוֹלָם.
It is from the roots of the commandment [that] since the priests were chosen for the service of God, blessed be He — as the verse stated, “they shall be holy to their God” (Leviticus 21:6) — therefore, He distanced them from the dead. And I have already written above (Sefer HaChinukh 159) that the substance of impurity is something that is disgusting and vile. And the Sages explained about the body of a dead person that it is the primary source of the primary sources (avi avot) of impurity — meaning to say that it has very strong impurity, above all [other] impurity. And the matter is that in the separation from him of the living, good form of the intellect, [the body] remains by itself, as “he is also only flesh” — base and inferior, and seeking evil things; and also in its great evil, it led the precious soul to sin when it was still dwelling with it. Hence it is fitting that it make impure all that is around it, in the stripping of its glory from it — and that is the soul — and [when] only the evil substance remains in it. And it is truly fitting that the servants of God, may He be blessed, distance themselves from it — except for the relatives that are permitted to them, as they are their brothers, their flesh. As all the ways of the Torah “are pleasant and its paths are peace,” and it did not want to grieve them so much. As their hearts would be heated about the dead relative, that they could not approach into the tent that he is in and pour out their spirits and satiate their souls with crying about him. And I saw a hint about the reason which I wrote about the impurity of the dead; as they, may their memory be blessed, said (Talmud Yerushalmi Berakhot 3:1) that the completely righteous do not render impure. And from what appears, the intention is [that it is] because their bodies are pure and clean and they did not bring their soul to sin, but [rather] aided it to receive merit. And therefore their soul rose in a “kiss,” and upon their cadaver sown light will shine forever.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (רמב"ם טומאת מת פ"א ה"א), שֶׁהַמֵּת מְטַמֵּא בְּמַגָּע וּבְמַשָּׂא וּבְאֹהֶל, וְטֻמְאַת מַשָּׂא לְמָדוּהָ זִכְרוֹנָם לִבְרָכָה מִקַּל וָחֹמֶר מִטֻּמְאַת נְבֵלָה. וְטֻמְאַת מַגָּע הָאֲמוּרָה בְּכָל מָקוֹם, בֵּין בַּמֵּת בֵּין בִּשְׁאָר הַמְּטַמְּאִין, עִנְיָנָהּ הוּא, שֶׁיִּגַּע הָאָדָם בַּטֻּמְאָה עַצְמָהּ, בֵּין בְּיָדוֹ, בֵּין בְּרַגְלוֹ, אוֹ בִּשְׁאָר גּוּפוֹ, אֲפִילּוּ בִּלְשׁוֹנוֹ נְגִיעָה הִיא. וְהָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה כָּתַב (טומאת מת א ג) שֶׁאֲפִלּוּ נְגִיעָה בַּצִּפֹּרֶן אוֹ בַּשִּׁנַּיִם נְגִיעָה הִיא, וְכַגּוּף הֵם נֶחְשָׁבִים. וְטֻמְאַת מַשָּׂא הָאֲמוּרָה בְּכָל מָקוֹם, הוּא שֶׁיִּשָּׂא אָדָם הַטֻּמְאָה אַף עַל פִּי שֶׁלֹּא נָגַע בָּהּ, אֲפִלּוּ הָיָה בֵּינוֹ לְבֵינָהּ כַּמָּה כֵּלִים, הוֹאִיל וּנְשָׂאָהּ נִטְמָא. וְאֶחָד הַנּוֹשֵׂא אוֹתָהּ בְּיָדוֹ אוֹ בְּכָל דָּבָר שֶׁבְּגוּפוֹ הֲרֵי זֶה בִּכְלַל נוֹשֵׂא וְטָמֵא.
From the laws of the commandment is that which they, may their memory be blessed, said (Mishneh Torah, Laws of Defilement by a Corpse 1:1) that a dead body renders impure through touch, through carrying and through a tent (being under its roof). And the impurity of carrying they, may their memory be blessed, learned from an a fortiori argument (kal vechomer) from the impurity of an (animal) carcass. And the matter of impurity of touch that is said in every place — whether with a dead body or whether with the others that render impure — is that a person should touch the impure object itself, either with his hand, or his foot or with the rest of his body; and even with his tongue is [considered] touching. And Rambam, may his memory be blessed, wrote (Mishneh Torah, Laws of Defilement by a Corpse 1:1) that even touching with the fingernail or with the teeth is touching, and [that] they are considered like the body. And the impurity of carrying that is said in every place is that a man carry the impure object, even though he does not touch it. And even if there were several vessels between him and the impure object — since he carried it, he has become impure. And it is one whether he carries it with his hand or with any other [part] of his body, behold he is in the category of carrying and is impure.
וּמֵסִיט בִּכְלַל נוֹשֵׂא הוּא גַּם כֵּן. וְכֵיצַד הוּא הַהֶסֵּט? כְּגוֹן שֶׁיֵּשׁ בְּרֹאשׁ קוֹרָה טֻמְאָה, מִכֵּיוָן שֶׁהֵנִיעַ הָאָדָם הַקּוֹרָה בְּשׁוּם צַד הוֹאִיל וּמִכֹּחוֹ הֱנִידָהּ, וְאַף עַל פִּי שֶׁהַטֻּמְאָה בְּרֹאשׁ הָאֶחָד שֶׁל קוֹרָה, וְהָאָדָם הֱנִידָהּ בָּרֹאשׁ הָאַחֵר, הֲרֵי זֶה מֵסִיט וְטָמֵא, וְטֻמְאָה זוֹ וְכָל כַּיּוֹצֵא בָּהּ הִיא טֻמְאַת הֶסֵּט הָאֲמוּרָה בְּכָל מָקוֹם. וְטֻמְאַת בֵּית הַסְּתָרִים, אַף עַל פִּי שֶׁאֵינָהּ מְטַמְּאָה מִשּׁוּם נְגִיעָה שֶׁאֵין בֵּית הַסְּתָרִים בִּכְלַל נוֹגֵעַ, מְטַמְּאָה הִיא מִשּׁוּם דִּין נוֹשֵׂא, שֶׁהַנּוֹשֵׂא בְּבֵית הַסְּתָרִים נוֹשֵׂא נִקְרָא וְטָמֵא. וְאֵין מִתְטַמֵּא בְּמַשָּׂא בְּלֹא נְגִיעָה אֶלָּא הָאָדָם בִּלְבַד, וְלֹא הַכֵּלִים. וְטֻמְאַת אֹהֶל אֵינָהּ זוּלָתִי בְּטֻמְאַת מֵת בִּלְבַד וְלֹא בִּשְׁאָר הַטֻּמְאוֹת, וְהַצָּרַעַת אַף עַל פִּי שֶׁמְּטַמְּאָה בְּבִיאָה אֵינָהּ מְטַמְּאָה בְּאֹהֶל, וְהַמֵּת מְטַמֵּא בְּאֹהֶל, בֵּין אָדָם בֵּין כֵּלִים אוֹ אֹכָלִין וּמַשְׁקִין, וְאֶחָד הָאָדָם שֶׁנִּכְנַס כֻּלּוֹ בְּאֹהֶל הַמֵּת אוֹ אֲפִלּוּ מִקְצָתוֹ, כְּגוֹן שֶׁהִכְנִיס שָׁם יָדוֹ אוֹ רָאשֵׁי אֶצְבְּעוֹתָיו אוֹ חָטְמוֹ, הֲרֵי זֶה נִטְמָא כֻּלּוֹ (עי' נזיר מג א). וְהַנְּפָלִים אַף עַל פִּי שֶׁלֹּא נִתְקַשְּׁרוּ אֵבְרֵיהֶם מְטַמְּאִין, וְכַזַּיִת בָּשָׂר מִן הַמֵּת, וְאֵבֶר אֶחָד שָׁלֵם שֶׁנֶּחְתַּךְ מִן הָאָדָם, אַף עַל פִּי שֶׁאֵין בּוֹ כַּזַּיִת בָּשָׂר, כָּל אֵלּוּ מְטַמְּאִין בְּמַגָּע וּבְמַשָּׂא וּבְאֹהֶל. וְאֵבֶר נִקְרָא כָּל אֶחָד מִמָּאתַיִם וְאַרְבָּעִים וּשְׁמֹנָה אֵבָרִים שֶׁבָּאָדָם, שֶׁבְּכָל אֶחָד וְאֶחָד מֵהֶם יֵשׁ בָּשָׂר גִּידִים וַעֲצָמוֹת. וְאֵין הַשִּׁנַּיִם מִן הַמִּנְיָן. עַצְמוֹת הַמֵּת אַף עַל פִּי שֶׁאֵין עֲלֵיהֶם בָּשָׂר, אִם הָיְתָה נִכֶּרֶת בָּהֶן צוּרַת הָאָדָם מְטַמְּאִין אֲפִלּוּ בְּאֹהֶל. וְאֵלּוּ הֵן הָעֲצָמוֹת, שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה שֶׁמְּטַמְּאִין אֲפִלּוּ בְּאֹהֶל, הַשִּׁדְרָה, וְהַגֻּלְגֹּלֶת, וְרֹב בִּנְיָנוֹ שֶׁל גּוּף וְרֹב מִנְיָנוֹ, כְּלוֹמַר רֹב מִנְיָן הָעֲצָמוֹת וְשִׁדְרָה וְגֻלְגֹּלֶת שֶׁאָמְרוּ דַּוְקָא כְּשֶׁהֵן שְׁלֵמוֹת, אֲבָל חָסְרָה שִׁדְרָה אֲפִלּוּ חֻלְיָא אַחַת, וְגֻלְגֹּלֶת כְּסֶלַע אֵין מְטַמְּאִין בְּאֹהֶל, וּשְׁתֵּי שׁוֹקָיו שֶׁל אָדָם וְיָרֵךְ אַחַת, זֶהוּ רֹב בִּנְיָנוֹ. חָסֵר כָּל שֶׁהוּא אֵינוֹ מְטַמֵּא בְּאֹהֶל. וָרֹב מִנְיָנוֹ הוּא מֵאָה עֶשְׂרִים וַחֲמִשָּׁה עֲצָמוֹת מִן מָאתַיִם אַרְבָּעִים וּשְׁמֹנֶה אֵבָרִים שֶׁיֵּשׁ בָּאָדָם, וּשְׁאָר עֲצָמוֹת שֶׁאֵין בָּהֶן רֹב בִּנְיָן וְרֹב מִנְיָן אִם יֵשׁ בָּהֶן רֶבַע קַב עֲצָמוֹת מְטַמְּאִין אֲפִלּוּ בְּאֹהֶל, וְאִם לָאו אֵין מְטַמְּאִין בְּאֹהֶל. וְטֻמְאַת הַמֵּת הִיא שִׁבְעַת יָמִים. וְיֶתֶר פְּרָטֶיהָ, מְבֹאָרִים בְּסֵדֶר טְהָרוֹת, וּבָרֹב בְּמַסֶּכֶת אֹהָלוֹת [יו"ד סימן שעב].
And moving is also included in carrying. And how is moving? For example, when there is something impure at the end of the beam: once a man moves the beam in any way, since he used his power to move it — even though the impure object is on the other end of the beam — behold, that is moving and he is impure. And this [manner of transmitting] impurity and all that is similar to it is the impurity of moving that is said in every place. And even though an impure object [in] an enclosed place [in the body] does not render impure for touching — as an enclosed place is not [considered] touching — it renders impure from the law of carrying; such that one who carries in an enclosed place is called carrying, and he is impure. And only a person is rendered impure from carrying without touching, but not vessels. And the impurity of the tent is only exclusively with the impurity of a dead body and not with other impure objects. And even though tsaraat renders impure with entering [into a covered space], he does not render impure through a tent [if he was there to begin with]. But a dead body renders impure with a tent — whether a man or vessels or foods and drinks. And it is one whether all of the man enters the tent of the dead body or only part of him, such as if he inserted his hand there or the tips of his fingers or his nose — behold, all of him is impure. (See Nazir 43a.) And even though their limbs have not become joined, dead fetuses render impure (Nazir 50a); a kazayit of flesh from a dead body; and a complete single limb, even though it does not have a kazayit of flesh — all of these render impure through touch, through carrying and through a tent. And each one of the two hundred and forty-eight limbs in a person is called a limb, as each and every one of them has flesh, sinews and bones. But teeth are not from the tally. If the form of a man was recognizable in the bones of the dead body, they render impure in a tent, even if there is no flesh upon them. And these are the bones that they, may their memory be blessed, said render impure even in a tent: the spine; the skeleton; and the majority of its structure or the majority of its number — meaning to say the majority of the number of the bones. And the spine and the skull they mentioned is specifically when they are whole. But if the spine was missing even one ring or the skull even like a sela coin, they do not render impure in a tent. And the majority of its number is one hundred and twenty-five bones from the two hundred and forty-eight limbs that are in a person. And [regarding] the rest of the bones that do not have the majority of the structure or the majority of the number, if they have a quarter of a kav of bones, they render impure even in a tent. But if not, they do not render impure in a tent. And the impurity of a dead body is seven days. And the rest of its details are elucidated in the Order of Tahorot, and mainly in Tractate Oholot. (See Tur, Yoreh Deah 372.)
וְנוֹהֶגֶת מִצְוָה זוֹ בַּכֹּהֲנִים הַזְּכָרִים בְּכָל מָקוֹם וּבְכָל זְמַן, אֲבָל לֹא בַּנְּקֵבוֹת, שֶׁכֵּן בָּא הַפֵּרוּשׁ אֱמֹר אֶל הַכֹּהֲנִים בְּנֵי אַהֲרֹן לְנֶפֶשׁ לֹא יִטַּמָּא בְּעַמָּיו, בְּנֵי אַהֲרֹן דַּוְקָא וְלֹא בְּנוֹת אַהֲרֹן. וְכֹהֵן הָעוֹבֵר עַל זֶה וְנִטְמָא לְשׁוּם מֵת חוּץ מִשִּׁשָּׁה מֵתֵי מִצְוָה בְּמֵזִיד לוֹקֶה.
And this commandment is practiced by the male priests in every place and at all times. But [it is not practiced] by females, as so came the explanation [of], “Speak to the priests, the sons of Aharon, ‘For a soul he shall not become impure for his people’” — specifically the sons of Aharon and not the daughters of Aharon. And a priest that transgresses this and volitionally became impure for any dead body besides the six commanded [relatives] is lashed.