And any place where it says יכבס בגדיו (shall wash his clothes) and it adds וטמא עד הערב (and be unclean until the even), there will be a homiletical interpretation.

And moreover, when it says וטמא עד הערב וטהר (and be unclean until the even; then shall he be clean)⁵⁴⁸, the word וטהר is superfluous for a homiletical interpretation.

footnotes: ⁵⁴⁸ Leviticus 17:15.

And in every place, it will say ימול (circumcise) alone, except when it says ימול בשר ערלתו (the flesh of his foreskin shall be circumcised)⁵⁴⁹ for a homiletical interpretation.

footnotes: ⁵⁴⁹ Leviticus 12:3.

And in every place, it will say ורחץ במים (bathe in water), but in eight places it saysורחץ במים את בשרו (bathe his flesh in water), and all of this is for homiletical interpretations.

And it is not mentioned anywhere ואחרי כן יבוא אל המחנה (and afterward he may come into the camp); except with sending the Azazel(scapegoat)⁵⁵⁰ and with a heifer⁵⁵¹ and with bullocks⁵⁵² that are burned. And there is a reason.

In the three places where the Torah saysואחרי כן יבוא אל המחנה*(and afterward he may come into the camp), it does so right after it says that he must wash his clothes and bathe his flesh in water. This is so that one will not err and think that the command to wash his clothes and bathe his flesh in water is only an edict from the King that has nothing to do with his uncleanness⁵⁵³.*

footnotes: ⁵⁵⁰ Leviticus 16:26. ⁵⁵¹ Numbers 19:7. ⁵⁵² Leviticus 16:28. ⁵⁵³ Malbim, HaTorah v’HaMitzvah Acharei Mot 66.