become clean” (Ulippi 4.38–40, cited in Wright 1987: 36 n. 67). Still, the rationale for blood in Israel is sui generis (see chap. 11, COMMENT C). Moreover, its use is confined to the sanctuary, but it is never applied to a person (Milgrom 1970c). For example, the rites for the healed mĕṣōrāʿ and the priests’ consecration call for both the ḥaṭṭāʾt and the blood daubing, but the latter ritual stems from other sacrificial animals and not from the ḥaṭṭāʾt (14:14, 25; 8:22–24; Exod 29:20).