Intended to increase the knowledge, interest,and anticipation of the reader, thereby hasteningthe realization of our hopes and prayers for the rebuilding of Jerusalem and the Beit HaMikdash.

Para Aduma (Red Cow) & the Laws of Purity
Introduction
An Israelite - man or woman - who became ritually impure by: [a] coming into contact, [b] carrying, even though there is no actual physical contact (though not a grave), [c] moving, even if there is no physical contact, [d] being in an enclosed space with [e] or being under the same roof with, or [f] "over- shadowing" or being overshadowed by... a human corpse, a portion of a corpse, or a grave, may become purified after being sprinkled upon twice with the (potion of the) ashes of a Parah Adumah - a red cow; a red female bovine - mixed with spring water.

[Note: The dictionary defines "heifer" as "a young cow that has not borne a calf." This is the usage for Para Aduma preferred by many translators and commentaries. However the Mishna rules that the animal in question must be between two and five years old - an adult cow, not a juvenile calf, known as an Eglah.]

This ash-water mixture is called MEI NIDDAH - "the waters of separation." The purification procedure took seven days. The sprinkling was done using three stalks of hyssop. (Each stalk had to have at least one seed capsule.) These stalks were tied together, dipped into the MEI NIDDAH and then shaken over the ritually defiled person. The "sprinkler" sprinkled the ritually defiled person the third day after he became defiled and then again on the seventh day. A single drop of the MEI NIDDAH mixture was enough to effect purification. After the second sprinkling, the person undergoing the purification process immerses himself in a Mikvah and becomes a Tevul Yom. A Tevul Yom is a person in an intermediate stage of impurity. He attains a state of complete purity after stars-out.

The rite of the actual burning of the Parah Adumah was surrounded by many unique precautions and was quite rare. Most forms of impurity did not require the sprinkling of the MEI NIDDAH mixture. The MEI NIDDAH mixture was used to purify individuals and vessels from - Tumat Meit - "the impurity caused by a human corpse" - the highest level of ritual impurity.

The Contradictions in the Rite of the Parah Adumah
The MEI NIDDAH had the unique property of ritually contaminating those who were pure and ritually purifying those who were impure. Anyone who came into contact with the MEI NIDDAH - when it was not being used for purification purposes - became impure. Ritually pure people participating in the burning of the Parah Adumah and the preparation of the MEI NIDDAH, became ritually contaminated. The Sages were keenly aware of this paradox and claimed that King Solomon himself, the wisest of the wise, was unable to comprehend the deeper meanings behind the rite of the Parah Adumah. The Sages said when King Solomon wrote, "I will acquire wisdom but it was far from me." he was referring to the enigmas of the Parah Adumah.

With reference to the Parah Adumah, R. Yochanan ben Zakkai, who was the spiritual leader of the Jewish people in the years just before and after the Destruction of the Beit HaMikdash, was reported to have said to his students:
"By your lives I swear: the corpse does not have the power by itself to defile nor does the mixture of ash and water have the power by itself to cleanse. The truth is that the purifying power of the Red Heifer is a decree of the Holy One. The Holy One said, 'I have set it down as a statute, I have issued it as a decree. You are not permitted to transgress my decree. (As it is written) 'This is the statute of the Torah'"

The Parah Adumah was Unique and Different from All Other Sacrifices
[1] The Parah Adumah was the only sacrifice which specifically required an animal of a particular colour.
[2] The Parah Adumah was the only sacrifice where all the procedures were carried out outside of the Temple precincts. The carcasses of the "Inner Sin Offerings" were burnt outside of Jerusalem but their innards were burnt on the Altar in the Temple Court and the blood application was performed inside the Temple.
[3] No other sacrifice ritually contaminated the priests who offered it. The High Priest did not wear his usual "golden vestments" when he officiated at the burning of the Parah Adumah; he wore four white garments like any common kohein serving in the Temple.
[4] The blood applications of all other sacrifices were either performed in the Temple itself (as in the "Inner Sin Offerings") or on the Altar. The Kohein Gadol performed the blood applications of the Parah Adumah while gazing at the Temple and at the Holy of Holies from a mountain opposite the Temple mount.
[5] The ashes of the Parah Adumah were preserved and used. The ashes of all other sacrifices ashes were disposed of outside of Jerusalem. The parts of the sacrifical animal which were not sacrificed on the Altar were eaten by the priests (such as some of the meat of Sin Offerings) or eaten by the Ba'alei Hakorban (such as their share of the Peace Offerings). Any remnants were completely burnt on the Alter and disposed of outside of Jerusalem when the Altar was cleaned.
[Concerning the rarity of the Para Aduma... Moses prepared the first one, Ezra prepared the second. "The Sages say, 'Seven Parot Adumot since Ezra. And who prepared them? Simeon the Just and Johanan the High priest prepared two each. Eliehoenai the son of Hokkof (Caiaphas) and Hanamel the Egyptian and Ishmael ben Piabi prepared one each."
Rambam in the end of the third chapter of Hilchot Parah Adumah writes, "Nine Parot Adumot were prepared from the time the Commandment was given until the destruction of the Second Temple. Moses our Teacher prepared one, Ezra prepared one and seven more were prepared until the Destruction of the Temple. The tenth will prepared by the Mashiach...] more to come

Catriel Sugarman gives illustrated lectures on the Beit Hamikdash and related topics. He can be reached at (02) 652-7531 or by email: acatriel@netvision.net.il. Catriel is in the process of writing a book entitled:
The Temple of Jerusalem, A Pilgrim's Perspective: A Guided Tour through the Temple and the Divine Service.