The commandment of the red heifer: That Israel was commanded to burn the red heifer so that its ashes will be ready for anyone who needs it to be purified from the impurity of the dead, as it is stated (Numbers 19:2), “Speak to the Children of Israel and they shall take to you a red heifer,” and it is written below this (Numbers 19:9), “It will be a safeguard for the Children of Israel.” Even though my heart has given me the gumption to write hints of the simple reasons for the previous commandments, with the excuse that [this] work is to instruct my son and his young friends, may God protect them; on this commandment my hands are weak and I am afraid to open my mouth about it at all, since I have seen that our Rabbis, may their memory be blessed, spoke at length regarding the depth of its secret and greatness of its content; to the point that they said (Bamidbar Rabbah 19, Midrash Tanchuma 4:6:6) that King Solomon was able through his great wisdom to understand all the reasons of the Torah, except for this — as he stated about it (Ecclesiastes 7:23), “I have said that I will understand, but it is far from me.” They also said in the Midrash Tanchuma 4:6:8, “Rabbi Yose BeRebbi Chanina says, ‘The Holy One, blessed be He, said to Moshe, “To you I will reveal the reason for the red heifer, but not to others.”’” And there are many other similar statements. And now, the listener should not think that the matter of its secret and the matter of its being an arational commandment (chok) is that the ashes affect purification, as one will find a similar [process] with other sacrifices for the person with a discharge or a new mother, whose purification is completed by the offering of their sacrifices.
The real wonder, so far as I have heard, is in its purifying the impure, yet rendering impure those involved in its burning. And even though the same is true for all burnt-offerings from cows and goats — that the one who burns them makes his clothes impure at the time that he burns them until they become ashes — nonetheless, their ashes do not purify. Also [part of] its great wonder is that the [process] is done outside of the camp, unlike the way of other offerings. And about this point the [other] nations [have a claim against] Israel, as they will think that it is offered to the demons in the open field, as is their practice today. And yet many medicinal herbs of the field and [medicinal] trees — from the cedars that are in Lebanon to the hyssop on the wall — are full of mysteries [that operate] in opposite [ways]. They heat the cold and cool the hot. And if we understood the nature of the spirit, its root, its illness and its health, we would also understand [perhaps] (about the sickness), since the mystery of the heifer is also to sicken the soul and render impure those who are involved in the burning, while its ashes heal from the sickness of impurity. Yet it is not clear that this would yield any result, but the love of the sacred and the desire to understand the hidden moves the quill to write.
From the laws of the commandment are that which they, may their memory be blessed, said (Mishnah Parah 1:1) the commandment of the heifer is that it be three or four years old, but if it was [older], it is [also] acceptable. And [that] we do not take a calf and raise her to maturity; but rather a cow (heifer), as it stated (Numbers 19:2), “and they shall take to you a heifer.” And [that] that which it states about it “pure” (temimah), is to speak about perfect redness, such that two black or white hairs disqualify it. Even if it was shrunken (other textual variants read “dwarfed,” meaning a dwarf), it is acceptable, so long as it is all red — as it does not need to be more perfect than other offerings. And if it had hairs whose roots were red and the tips were another color, it all goes according to the roots. And [so,] he trims the tips with a scissors down to the red.
And work [with it] disqualifies it, as it is written (Numbers 19:12), “that has borne no yoke upon it.” And any labor is [considered equivalent] to a yoke; therefore, they, may their memory be blessed, said that even if he placed a cloak on it, it is disqualified. If, however, it needed to be guarded and it was tied by a rope, it is acceptable (Mishnah Parah 2:3; Mishneh Torah, Laws of Red Heifer 1:7), but if it did not need guarding, it is disqualified, as any protection that is unnecessary is a burden. And it was purchased with money from the collection of the cell (Mishnah Shekalim 4:2). And a heifer that became blemished can be redeemed and it goes out to being non-sacred. And [also] that which they, may their memory be blessed, said (Yoma 88b) about the matter that it is the one who burns the heifer that is impure, that this is the one who assists in the burning — such as the one who turns over the meat, or throws in firewood, or [moves] the fire or stokes the coals to have the fire burn [better], and similar to these — but the one who lights the fire in the furnace, or arranges the wood, is pure, as is anyone who deals with it after it has become ashes.
And the Sages enacted great stringencies in the purity of the heifer in its burning (Mishneh Torah, Laws of Red Heifer 2:1). And from them is that the priest who would burn it would be separated from his home and from his wife for seven days before the burning; similar to how they would separate the high priest for the service of Yom Kippur. And this thing is from tradition. And on each and every day of the days of separation, they would sprinkle him with the ashes of a heifer from one of the heifers that had already been burnt. And this would only be done by someone who had never been rendered impure by a dead body, as the sprinkler must be pure. And if you say, “If so that the need is only that someone who is pure sprinkles him, [would it not] have been possible for someone who had been impure and was sprinkled upon, to sprinkle him” — it is not like this, as we are concerned that the one who sprinkled [the one sprinkling now] may have not been pure from the impurity of a dead body. And also, any vessels that were filled to be poured on the priest who would burn the heifer were all vessels of stone, since they [are not susceptible to] acquiring impurity.
And if you ask, “How could we ever find a man who had never been rendered impure by a dead body ever” — the Sages said (Mishnah Parah 3:2) that there were courtyards in Jerusalem built on rock [and] below them was hollow because of the [concern over the] graves of the deep. And they would bring pregnant women and they would give birth there and raise their children there. And when they wanted to sprinkle on the priest that would burn [the heifer], they would bring oxen — as their bellies were inflated — and they would place slats (literally, doors) on their backs and the children would sit on top of the slats, so that there would be a “tent” separating between them and the ground, because of the [concern over the] graves of the deep; and there would be stone cups in the hands of the children. And they would be brought to the waters of Shiloach, and they would descend there and fill [the cups], as there was no concern there over the graves of the deep, since it is not the way of people to bury in rivers. And they would return and mount atop the slats on top of the oxen and go to the Temple Mount. And they would descend there and walk upon their feet, since all of the Temple Mount and the yards’ underneaths were hollow, due to the concern over the graves of deep. And they would walk to the opening of the [Temple] yard and take from the ashes and place them in cups; and they would sprinkle the priest that burns [the heifer]. And the children would immerse due to the concern that they had become impure with another impurity. And all of these things are from the extra stringencies of the heifer. And it was burnt on the Mountain of Anointing (Mishnah Parah 3:6).
[These laws] and the laws of how we burn it, and in which places we store its ashes, of how the water would be sanctified with the ashes of the heifer, of how we would purify those impure from the impurity of a dead body with the purifying waters, and the rest of its many details, are all elucidated in the tractate that is connected to this, and that is Tractate Parah. (See Mishneh Torah, Laws of Red Heifer 1.)
And [it] is practiced in the Land of Israel at the time of the [Temple]. And it is one of the commandments that we spoke about at the beginning of the book that are incumbent upon the whole community. And our Rabbis, may their memory be blessed, said that there were nine heifers that were [processed] from the time we were commanded about this commandment until the destruction of the Second [Temple]. The first was [prepared] by Moshe, the second by Ezra, [and] there were seven from Ezra until the destruction of the [Temple]. And the tenth will be [prepared] by the King Messiah, may he redeem us speedily in our days, amen. And since this is a major matter with our people, as it would purify from the most severe impurity — and without it, it is impossible for one who is impure from the impurity of a dead body to [bring the] Pesach [sacrifice], which is a very great commandment — all of Israel has become accustomed to read this section [of the Torah] each and every year on the week before Parashat HaChodesh, and we never interrupt between Parashat Parah and Parashat HaChodesh. And Parashat HaChodesh is always read on the Shabbat before Nissan. (See Shulchan Arukh, Orach Chaim 585:7.)
מִצְוַת פָּרָה אֲדֻמָּה – שֶׁנִּצְטַוּוּ יִשְׂרָאֵל לִשְׂרֹף פָּרָה אֲדֻמָּה, לִהְיוֹת אֶפְרָהּ מוּכָן לְמִי שֶׁיִּצְטָרֵךְ אֵלֶיהָ, וּמְטַהֲרָה מִטֻּמְאַת מֵת, שֶׁנֶּאֱמַר (במדבר יט ב) דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה וְגוֹ'. וּכְתִיב לְמַטָּה מִזֶּה (שם ט) וְהָיְתָה לַעֲדַת בְּנֵי יִשְׂרָאֵל לְמִשְׁמֶרֶת וְגוֹ'. אַף עַל פִּי שֶׁמְּלָאַנִי לִבִּי לִכְתֹּב רְמָזִים מִטַּעְמֵי הַמִּצְוֹת שֶׁקָּדְמוּ עַל צַד הַפְּשָׁט, עִם הַהִתְנַצְּלוּת שֶׁהַמְּלָאכָה לְחַנֵּךְ בָּהּ בְּנִי וְהַנְּעָרִים חֲבֵרָיו יִשְׁמְרֵם אֵל, בְּמִצְוָה זוֹ רָפוּ יָדַי וָאִירָא לִפְצוֹת פִּי עָלֶיהָ כְּלָל גַּם בַּפְּשָׁט, כִּי רָאִיתִי לְרַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה, הֶאֱרִיכוּ הַדִּבּוּר בְּעֹמֶק סוֹדָהּ וְגֹדֶל עִנְיָנָהּ, עַד שֶׁאָמְרוּ (במדבר רבה חוקת יט, תנחומא שם ו) שֶׁהַמֶּלֶךְ שְׁלֹמֹה הִשִּׂיג לָדַעַת בְּרִבּוּי חָכְמָתוֹ כָּל טַעֲמֵי הַתּוֹרָה חוּץ מִזּוֹ, שֶׁאָמַר עָלֶיהָ (קהלת ז כג) אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי. גַּם אָמְרוּ בְּמִדְרַשׁ רַבִּי תַּנְחוּמָא (שם ח) רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא אוֹמֵר אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמֹשֶׁה לְךָ אֲנִי מְגַלֶּה טַעַם פָּרָה אֲדֻמָּה וְלֹא לַאֲחֵרִים, וְכַיּוֹצֵא בְּאֵלּוּ הַדְּבָרִים רַבִּים. וְעַתָּה אַל יַחְשֹׁב שׁוֹמֵעַ שֶׁעִנְיַן סוֹדָהּ וְסֵדֶר חֻקָּה, הוּא מֵהֱיוֹתָהּ מְטַהֶרֶת בְּהַגִּיעַ אֶפְרָהּ עַל גּוּף הַמִּטַּהֵר, שֶׁהֲרֵי כְּעֵין דָּבָר זֶה יִמָּצֵא בִּשְׁאָר הַקָּרְבָּנוֹת בְּעִנְיַן הַזָּב וְהַיּוֹלְדוֹת, שֶׁתַּשְׁלוּם טַהֲרָתָן בְּקָרְבָּנָן הוּא.
The commandment of the red heifer: That Israel was commanded to burn the red heifer so that its ashes will be ready for anyone who needs it to be purified from the impurity of the dead, as it is stated (Numbers 19:2), “Speak to the Children of Israel and they shall take to you a red heifer,” and it is written below this (Numbers 19:9), “It will be a safeguard for the Children of Israel.” Even though my heart has given me the gumption to write hints of the simple reasons for the previous commandments, with the excuse that [this] work is to instruct my son and his young friends, may God protect them; on this commandment my hands are weak and I am afraid to open my mouth about it at all, since I have seen that our Rabbis, may their memory be blessed, spoke at length regarding the depth of its secret and greatness of its content; to the point that they said (Bamidbar Rabbah 19, Midrash Tanchuma 4:6:6) that King Solomon was able through his great wisdom to understand all the reasons of the Torah, except for this — as he stated about it (Ecclesiastes 7:23), “I have said that I will understand, but it is far from me.” They also said in the Midrash Tanchuma 4:6:8, “Rabbi Yose BeRebbi Chanina says, ‘The Holy One, blessed be He, said to Moshe, “To you I will reveal the reason for the red heifer, but not to others.”’” And there are many other similar statements. And now, the listener should not think that the matter of its secret and the matter of its being an arational commandment (chok) is that the ashes affect purification, as one will find a similar [process] with other sacrifices for the person with a discharge or a new mother, whose purification is completed by the offering of their sacrifices.
אֲבָל עִקַּר הַפֶּלֶא לְפִי מָה שֶׁשָּׁמַעְתִּי, הוּא עַל הֱיוֹתָהּ מְטַהֶרֶת הַטְּמֵאִים, וּמְטַמְּאָה הָעוֹסְקִים בִּשְׂרֵפָתָהּ. וְאַף עַל פִּי שֶׁבְּכָל הַחַטָּאוֹת הַנִּשְׂרָפוֹת מִן הַפָּרִים וּמִן הַשְּׂעִירִים הַדִּין כֵּן, שֶׁהַשּׂוֹרֵף אוֹתָם מְטַמֵּא בְּגָדִים בִּשְׁעַת שְׂרֵפָתָן, עַד שֶׁיֵּעָשׂוּ אֵפֶר, מִכָּל מָקוֹם אֵין אֶפְרָן מְטַהֵר. וְגַם כֵּן הַתֵּמַהּ הַגָּדוֹל בָּהּ בִּהְיוֹתָהּ נַעֲשֵׂית מִחוּץ לַמַּחֲנֶה, שֶׁלֹּא כְּדֶרֶךְ שְׁאָר הַקָּרְבָּנוֹת, וְעַל דָּבָר זֶה מוֹנִין הָאֻמּוֹת אֶת יִשְׂרָאֵל עָלֶיהָ, כִּי יַחְשְׁבוּ שֶׁהִיא נִזְבַּחַת לַשְּׂעִירִים עַל פְּנֵי הַשָּׂדֶה כְּמִנְהָגָם הַיּוֹם. וְאָמְנָם כַּמָּה תְּרוּפוֹת בְּעִשְׂבֵי הַשָּׂדֶה וּבָאִילָנוֹת מִן הָאֶרֶז אֲשֶׁר בַּלְּבָנוֹן עַד הָאֵזוֹב אֲשֶׁר בַּקִּיר מְלֵאִים סְגֻלּוֹת בַּהֲפָכִים, יְקָרְרוּ הַחַמִּים וִיחַמְּמוּ הַקָּרִים, וְאִלּוּ יָדַעְנוּ מַהוּת הַנֶּפֶשׁ וְשָׁרְשָׁהּ וּמַחֲלָתָהּ וּבְרִיאוּתָהּ, נָבִין (בַּחֹלִי) [בְּאוּלַי], כִּי סְגֻלַּת הַפָּרָה גַּם כֵּן לְהַחֲלִיא הַנֶּפֶשׁ וּלְטַמְּאָהּ בְּעֵסֶק הַשְּׂרֵפָה, וְאַחֲרֵי הֱיוֹתָהּ אֵפֶר תְּרַפֵּא מַחֲלַת הַטֻּמְאָה, וְזֶה אֵינוֹ בָּרוּר לְהַשִּׂיג בָּעִנְיָן כְּלוּם, אֶלָּא שֶׁחִבַּת הַקֹּדֶשׁ וְהַחֵשֶׁק לְהַשִּׂיג יְדִיעָה בַּנִּסְתָּר יָנִיד הַקָּנֶה לִכְתֹּב.
The real wonder, so far as I have heard, is in its purifying the impure, yet rendering impure those involved in its burning. And even though the same is true for all burnt-offerings from cows and goats — that the one who burns them makes his clothes impure at the time that he burns them until they become ashes — nonetheless, their ashes do not purify. Also [part of] its great wonder is that the [process] is done outside of the camp, unlike the way of other offerings. And about this point the [other] nations [have a claim against] Israel, as they will think that it is offered to the demons in the open field, as is their practice today. And yet many medicinal herbs of the field and [medicinal] trees — from the cedars that are in Lebanon to the hyssop on the wall — are full of mysteries [that operate] in opposite [ways]. They heat the cold and cool the hot. And if we understood the nature of the spirit, its root, its illness and its health, we would also understand [perhaps] (about the sickness), since the mystery of the heifer is also to sicken the soul and render impure those who are involved in the burning, while its ashes heal from the sickness of impurity. Yet it is not clear that this would yield any result, but the love of the sacred and the desire to understand the hidden moves the quill to write.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (פרה א, א) שֶׁמִּצְוַת פָּרָה אֲדֻמָּה שֶׁתִּהְיֶה בַּת אַרְבַּע שָׁנִים אוֹ בַּת שָׁלֹשׁ, וְאִם הָיְתָה זְקֵנָה כְּשֵׁרָה. וְאֵין לוֹקְחִין עֶגְלָה וּמְגַדְּלִין אוֹתָהּ אֶלָּא פָּרָה, שֶׁנֶּאֱמַר (במדבר יט ב) וְיִקְחוּ אֵלֶיךָ פָרָה, וְזֶה שֶׁנֶּאֱמַר בָּהּ תְּמִימָה, כְּלוֹמַר, תְּמִימוּת שֶׁל אַדְמִימוּת, שֶׁשְּׁתֵּי שְׂעָרוֹת שְׁחוֹרוֹת אוֹ לְבָנוֹת פּוֹסְלוֹת בָּהּ. אֲפִילּוּ הָיָה כְּנוּסָה (נ"א נְנוּסָהּ פירוש ננסה) כְּשֵׁרָה, וּבִלְבַד שֶׁכֻּלָּהּ אֲדֻמָּה, שֶׁאֵינָהּ צְרִיכָה תְּמִימוּת יוֹתֵר מִשְּׁאָר הַקָּרְבָּנוֹת. וְאִם הָיוּ בָּהּ שְׂעָרוֹת שֶׁעִקָּרָן אָדֹם וְרֹאשָׁן מִצֶּבַע אַחֵר הַכֹּל הוֹלֵךְ אַחַר הָעִקָּר, וְגוֹזֵז בְּמִסְפָּרַיִם אֶת רֹאשָׁן עַד הָאָדֹם.
From the laws of the commandment are that which they, may their memory be blessed, said (Mishnah Parah 1:1) the commandment of the heifer is that it be three or four years old, but if it was [older], it is [also] acceptable. And [that] we do not take a calf and raise her to maturity; but rather a cow (heifer), as it stated (Numbers 19:2), “and they shall take to you a heifer.” And [that] that which it states about it “pure” (temimah), is to speak about perfect redness, such that two black or white hairs disqualify it. Even if it was shrunken (other textual variants read “dwarfed,” meaning a dwarf), it is acceptable, so long as it is all red — as it does not need to be more perfect than other offerings. And if it had hairs whose roots were red and the tips were another color, it all goes according to the roots. And [so,] he trims the tips with a scissors down to the red.
וְהָעֲבוֹדָה פּוֹסֶלֶת בָּהּ, שֶׁנֶּאֱמַר (שם) אֲשֶׁר לֹא עָלָה עָלֶיהָ עֹל, וְכָל הָעֲבוֹדוֹת הֵן כְּעֹל, לְפִיכָךְ אָמְרוּ זִכְרוֹנָם לִבְרָכָה (פרה ב, ג), שֶׁאֲפִלּוּ נָתַן טַלִּיתוֹ עָלֶיהָ פְּסוּלָה, אֲבָל הָיְתָה צְרִיכָה שְׁמִירָה וּקְשָׁרָהּ בְּמוֹסֵרָה כְּשֵׁרָה (פרה אדומה א ז), אֲבָל אִם לֹא הָיְתָה צְרִיכָה שְׁמִירָה פְּסוּלָה שֶׁכָּל שְׁמִירָה שֶׁאֵינָהּ צְרִיכָה מַשּׂוֹי הוּא. וְהָיְתָה נִלְקַחַת מִמְּעוֹת תְּרוּמַת הַלִּשְׁכָּה (שקלים ד, ב) וּפָרָה שֶׁנּוֹלַד בָּהּ פְּסוּל פּוֹדִין אוֹתָהּ וְיוֹצְאָהּ לְחֻלִּין. וּמָה שֶׁאָמְרוּ (יומא סח, ב) בְּעִנְיָן זֶה שֶׁהַשּׂוֹרֵף אוֹתָהּ שֶׁהוּא טָמֵא הוּא הַמְּסַיֵּעַ בַּשְּׂרֵפָה, כְּגוֹן הַמְּהַפֵּךְ בַּבָּשָׂר וְהַמַּשְׁלִיךְ עֵצִים וְהַמְּהַפֵּךְ בָּאֵשׁ, וְהַמְּחַתֶּה בַּגֶּחָלִים כְּדֵי שֶׁתִּבְעַר הָאֵשׁ וְכַיּוֹצֵא בָּזֶה, אֲבָל הַמַּצִּית אֶת הָאוּר לַכִּבְשָׁן, וְהַמְּסַדֵּר אֶת הַמַּעֲרָכָה טָהוֹר, וְכֵן הַמִּתְעַסֵּק בָּהּ מִשֶּׁנַּעֲשֵׂית אֵפֶר.
And work [with it] disqualifies it, as it is written (Numbers 19:12), “that has borne no yoke upon it.” And any labor is [considered equivalent] to a yoke; therefore, they, may their memory be blessed, said that even if he placed a cloak on it, it is disqualified. If, however, it needed to be guarded and it was tied by a rope, it is acceptable (Mishnah Parah 2:3; Mishneh Torah, Laws of Red Heifer 1:7), but if it did not need guarding, it is disqualified, as any protection that is unnecessary is a burden. And it was purchased with money from the collection of the cell (Mishnah Shekalim 4:2). And a heifer that became blemished can be redeemed and it goes out to being non-sacred. And [also] that which they, may their memory be blessed, said (Yoma 88b) about the matter that it is the one who burns the heifer that is impure, that this is the one who assists in the burning — such as the one who turns over the meat, or throws in firewood, or [moves] the fire or stokes the coals to have the fire burn [better], and similar to these — but the one who lights the fire in the furnace, or arranges the wood, is pure, as is anyone who deals with it after it has become ashes.
וּמַעֲלוֹת גְּדוֹלוֹת עָשׂוּ חֲכָמִים בְּטַהֲרַת פָּרָה בִּשְׂרֵפָתָהּ (רמב"ם פרה אדומה פ"ב), וּמֵהֶן שֶׁהָיוּ מַפְרִישִׁין שִׁבְעַת יָמִים קֹדֶם שְׂרֵפַת הַפָּרָה כֹּהֵן הַשּׂוֹרֵף אוֹתָהּ מִבֵּיתוֹ וּמֵאִשְׁתּוֹ, כְּמוֹ שֶׁמַּפְרִישִׁין כֹּהֵן גָּדוֹל לַעֲבוֹדַת יוֹם הַכִּפּוּרִים, וְדָבָר זֶה קַבָּלָה. וּבְכָל יוֹם וָיוֹם מִימֵי הַפְּרִישָׁה מַזִּין עָלָיו מֵאֵפֶר פָּרָה מִן הַפָּרוֹת שֶׁנִּשְׂרְפוּ כְּבָר, וְאֵין מַזֶּה עָלָיו אֶלָּא אָדָם שֶׁלֹּא נִטְמָא בְּמֵת מֵעוֹלָם, שֶׁהַמַּזֶּה צָרִיךְ שֶׁיִּהְיֶה טָהוֹר. וְאִם תֹּאמַר, אִם כֵּן שֶׁאֵין הַצֹּרֶךְ, אֶלָּא כְּדֵי שֶׁיַּזֶּה עָלָיו טָהוֹר, הָיָה אֶפְשָׁר שֶׁיַּזֶּה עָלָיו אִישׁ, וְאַף עַל פִּי שֶׁנִּטְמָא, מִכֵּיוָן שֶׁהֻזָּה עָלָיו? אֵינוֹ כֵּן, דְּחָיְשִׁינַן שֶׁמָּא זֶה שֶׁהִזָּה עָלָיו, לֹא הָיָה טָהוֹר מִטֻּמְאַת מֵת. וְכֵן כָּל הַכֵּלִים שֶׁמְּמַלְּאִין בָּהֶן לְהַזּוֹת עַל הַכֹּהֵן הַשּׂוֹרֵף אוֹתָהּ כֻּלָּם כְּלֵי אֲבָנִים הָיוּ, שֶׁאֵין מְקַבְּלִין טֻמְאָה.
And the Sages enacted great stringencies in the purity of the heifer in its burning (Mishneh Torah, Laws of Red Heifer 2:1). And from them is that the priest who would burn it would be separated from his home and from his wife for seven days before the burning; similar to how they would separate the high priest for the service of Yom Kippur. And this thing is from tradition. And on each and every day of the days of separation, they would sprinkle him with the ashes of a heifer from one of the heifers that had already been burnt. And this would only be done by someone who had never been rendered impure by a dead body, as the sprinkler must be pure. And if you say, “If so that the need is only that someone who is pure sprinkles him, [would it not] have been possible for someone who had been impure and was sprinkled upon, to sprinkle him” — it is not like this, as we are concerned that the one who sprinkled [the one sprinkling now] may have not been pure from the impurity of a dead body. And also, any vessels that were filled to be poured on the priest who would burn the heifer were all vessels of stone, since they [are not susceptible to] acquiring impurity.
וְאִם תִּשְׁאַל, כֵּיצַד יִמָּצֵא אִישׁ שֶׁלֹּא נִטְמָא מִטֻּמְאַת מֵת מֵעוֹלָם? אָמְרוּ חֲכָמִים (פרה ג, ב) שֶׁהָיוּ בִּירוּשָׁלַיִם חֲצֵרוֹת בְּנוּיוֹת עַל גַּבֵּי סֶלַע, וְתַחְתֵּיהֶן חָלוּל מִפְּנֵי קֶבֶר הַתְּהוֹם. וּמְבִיאִין נָשִׁים עֻבָּרוֹת וְיוֹלְדוֹת שָׁם וּמְגַדְּלוֹת שָׁם אֶת בְּנֵיהֶן, וּכְשֶׁרוֹצִין לְהַזּוֹת עַל הַכֹּהֵן הַשֹּׂרֵף, מְבִיאִין שְׁוָרִין, מִפְּנֵי שֶׁכְּרֵסָן נָפוּחַ, וּמַנִּיחִין עַל גַּבֵּיהֶן דְּלָתוֹת, וְיוֹשְׁבִין עֲלֵיהֶן הַתִּינוֹקוֹת עַל גַּבֵּי הַדְּלָתוֹת, כְּדֵי שֶׁיְּהֵא אֹהֶל מַבְדִּיל בֵּינָם וּבֵין הָאָרֶץ מִפְּנֵי חֲשַׁשׁ קֶבֶר הַתְּהוֹם, וְכוֹסוֹת שֶׁל אֶבֶן בְּיַד הַתִּינוֹקוֹת, וְהוֹלְכִין עַד מֵי הַשִּׁלֹחַ, וְיוֹרְדִין שָׁם וּמְמַלְּאִין, שֶׁאֵין לָחוּשׁ שָׁם מִפְּנֵי קֶבֶר הַתְּהוֹם, שֶׁאֵין דֶּרֶךְ בְּנֵי אָדָם לִקְבֹּר בַּנְּהָרוֹת, וְחוֹזְרִין וְעוֹלִין עַל הַדְּלָתוֹת שֶׁעַל הַשְּׁוָרִים וְהוֹלְכִין לְהַר הַבַּיִת, וְשָׁם יוֹרְדִין וְהוֹלְכִין בְּרַגְלֵיהֶן, מִפְּנֵי שֶׁכָּל הַר הַבַּיִת וְהָעֲזָרוֹת אֲשֶׁר תַּחְתֵּיהֶן חָלוּל מִפְּנֵי חֲשַׁשׁ קֶבֶר הַתְּהוֹם, וּמְהַלְּכִין עַד פֶּתַח הָעֲזָרָה, וְנוֹטְלִין מִן הָאֵפֶר וְנוֹתְנִין בַּכּוֹסוֹת, וּמַזִּין עַל הַכֹּהֵן הַשּׂוֹרֵף, וּמַטְבִּילִין הָיוּ הַתִּינוֹקוֹת מִפְּנֵי חֲשָׁשׁ שֶׁמָּא נִטְמְאוּ בְּטֻמְאָה אַחֶרֶת. וְכָל הַדְּבָרִים הָאֵלּוּ מִן הַמַּעֲלוֹת יְתֵרוֹת שֶׁבַּפָּרָה. וּבְהַר הַמִּשְׁחָה הָיְתָה נִשְׂרֶפֶת (פרה שם ו).
And if you ask, “How could we ever find a man who had never been rendered impure by a dead body ever” — the Sages said (Mishnah Parah 3:2) that there were courtyards in Jerusalem built on rock [and] below them was hollow because of the [concern over the] graves of the deep. And they would bring pregnant women and they would give birth there and raise their children there. And when they wanted to sprinkle on the priest that would burn [the heifer], they would bring oxen — as their bellies were inflated — and they would place slats (literally, doors) on their backs and the children would sit on top of the slats, so that there would be a “tent” separating between them and the ground, because of the [concern over the] graves of the deep; and there would be stone cups in the hands of the children. And they would be brought to the waters of Shiloach, and they would descend there and fill [the cups], as there was no concern there over the graves of the deep, since it is not the way of people to bury in rivers. And they would return and mount atop the slats on top of the oxen and go to the Temple Mount. And they would descend there and walk upon their feet, since all of the Temple Mount and the yards’ underneaths were hollow, due to the concern over the graves of deep. And they would walk to the opening of the [Temple] yard and take from the ashes and place them in cups; and they would sprinkle the priest that burns [the heifer]. And the children would immerse due to the concern that they had become impure with another impurity. And all of these things are from the extra stringencies of the heifer. And it was burnt on the Mountain of Anointing (Mishnah Parah 3:6).
וְדִין כֵּיצַד שׂוֹרְפִין אוֹתָהּ, וּבְאֵיזֶה מְקוֹמוֹת מַנִּיחִין אֶפְרָהּ, וְכֵיצַד מְקַדְּשִׁין אֶת הַמַּיִם בְּאֵפֶר הַפָּרָה, וְכֵיצַד מְטַהֲרִין טְמֵאֵי מֵת בְּמֵי נִדָּה, וְיֶתֶר רֻבֵּי פְּרָטֶיהָ מְבֹאָרִים בַּמַּסֶּכְתָּא הַמְּחֻבֶּרֶת עַל זֶה, וְהִיא מַסֶּכֶת פָּרָה [הלכות פרה אדומה פ"א].
[These laws] and the laws of how we burn it, and in which places we store its ashes, of how the water would be sanctified with the ashes of the heifer, of how we would purify those impure from the impurity of a dead body with the purifying waters, and the rest of its many details, are all elucidated in the tractate that is connected to this, and that is Tractate Parah. (See Mishneh Torah, Laws of Red Heifer 1.)
וְנוֹהֶגֶת בְּאֶרֶץ יִשְׂרָאֵל בִּזְמַן הַבַּיִת, וְהִיא מִן הַמִּצְוֹת שֶׁאָמַרְנוּ בְּרֹאשׁ הַסֵּפֶר, שֶׁהֵן מֻטָּלוֹת עַל הַצִּבּוּר כֻּלָּן. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שם ה) שֶׁתֵּשַׁע פָּרוֹת אֲדֻמּוֹת נַעֲשׂוּ מִשֶּׁנִּצְטַוּוּ בְּמִצְוָה זוֹ עַד שֶׁחָרַב הַבַּיִת בַּשְּׁנִיָּה, הָרִאשׁוֹנָה עָשָׂה מֹשֶׁה רַבֵּנוּ עָלָיו הַשָּׁלוֹם, שְׁנִיָּה עָשָׂה עֶזְרָא, וְשֶׁבַע מֵעֶזְרָא עַד חֻרְבַּן הַבַּיִת, וַעֲשִׂירִית יַעֲשֶׂה הַמֶּלֶךְ הַמָּשִׁיחַ שֶׁיִּגְאָלֵנוּ בִּמְהֵרָה בְּיָמֵינוּ אָמֵן. וּמִפְּנֵי שֶׁעִנְיָן זֶה שֶׁל פָּרָה אֲדֻמָּה הוּא דָּבָר גָּדוֹל בְּאֻמָּתֵנוּ שֶׁהָיְתָה מִטַּהֶרֶת מִידֵי טֻמְאָה חֲמוּרָה, וְזוּלָתָהּ אִי אֶפְשָׁר לִטְמֵא מֵת לַעֲשׂוֹת פֶּסַח, שֶׁהִיא מִצְוָה גְּדוֹלָה מְאֹד, נָהֲגוּ כָּל יִשְׂרָאֵל לִקְרוֹת פָּרָשָׁה זוֹ בְּכָל שָׁנָה וְשָׁנָה בְּשַׁבָּת קֹדֶם לְפָרָשַׁת הַחֹדֶשׁ, וּלְעוֹלָם אֵין מַפְסִיקִין בֵּין פָּרָשַׁת פָּרָה לְפָרָשַׁת הַחֹדֶשׁ, וְהַשַּׁבָּת הַקָּבוּעַ לְפָרָשַׁת הַחֹדֶשׁ, לְעוֹלָם הוּא שַׁבָּת קֹדֶם נִיסָן (עי' שו"ע או"ח סי' תרפ"ה ס"ז).
And [it] is practiced in the Land of Israel at the time of the [Temple]. And it is one of the commandments that we spoke about at the beginning of the book that are incumbent upon the whole community. And our Rabbis, may their memory be blessed, said that there were nine heifers that were [processed] from the time we were commanded about this commandment until the destruction of the Second [Temple]. The first was [prepared] by Moshe, the second by Ezra, [and] there were seven from Ezra until the destruction of the [Temple]. And the tenth will be [prepared] by the King Messiah, may he redeem us speedily in our days, amen. And since this is a major matter with our people, as it would purify from the most severe impurity — and without it, it is impossible for one who is impure from the impurity of a dead body to [bring the] Pesach [sacrifice], which is a very great commandment — all of Israel has become accustomed to read this section [of the Torah] each and every year on the week before Parashat HaChodesh, and we never interrupt between Parashat Parah and Parashat HaChodesh. And Parashat HaChodesh is always read on the Shabbat before Nissan. (See Shulchan Arukh, Orach Chaim 585:7.)