ויקרא, פרק י״ד, פסוק י״ז

The purification of the afflicted person reaches a profound turning point as oil is applied to the body, immediately following the application of the sacrificial blood. The priest gathers the remaining oil pooled in the palm of his hand from earlier parts of the service [ביאור שטיינזלץ] and anoints the very same limbs that previously received the blood of the Guilt Offering [אבן עזרא]. This progression from blood to oil carries deep symbolic weight, representing the individual's dramatic shift from a state of death and impurity to one of life, purity, and renewal [חזקוני].

The specific placement of the oil on the earlobe, thumb, and big toe is carefully defined. While the thumb and big toe are the standard locations, an alternative tradition identifies the target area as the middle joint of the finger [הכתב והקבלה]. The instructions deliberately list these limbs again, rather than simply directing the priest to place the oil over the blood, to dictate exact positioning. The application is valid only if placed on the top or sides of the digit, and is disqualified if placed on the underside facing the palm or sole [תורה תמימה, רש ר הירש]. Placing the oil on the upper part of the digit, an area controlled by the extensor muscles, symbolizes the limb preparing for a state of renewed action and purposeful activity [רש ר הירש].

The requirement to place the oil over the blood establishes a strict sequence, dictating that the blood must always be applied first [תורה תמימה, מלבי״ם, רש ר הירש]. However, the primary approach among commentators is that the blood itself does not need to be physically present when the oil is applied. The requirement focuses entirely on the location on the body. Even if the blood has dried or been wiped away, the priest simply places the oil on that exact spot [תורה תמימה, מלבי״ם, אילת השחר, פירושי רד צ הופמן, רש ר הירש]. In this context, placing the oil on the blood means doing so in addition to, or after, the blood, rather than literally layering them [מלבי״ם].

Executing this ritual presents a complex practical challenge. The blood of the Guilt Offering becomes invalid if it is taken outside the Temple courtyard, yet the afflicted person is not quite pure enough to enter that sacred space. To resolve this, the individual stands just outside the courtyard at the Nicanor Gate and extends his head, hand, and foot inward toward the priest to receive the sprinklings [רש ר הירש]. The absolute focus on these specific limbs also creates a dilemma if the person is missing an ear, thumb, or big toe. A strict approach maintains that without these specific body parts, the individual loses the ability to ever achieve full purity. In contrast, more lenient perspectives suggest that the oil can be applied directly to the stump, or that the left thumb or toe can be used instead, noting that an ear does not hold the legal status of a complete limb [מלבי״ם, צפנת פענח].