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.

“Who Ordained This? Who Commanded This? Not He who is the Unique One in the Universe?”

During the last few months we have tried to project an image of what it must have been like in the days of Aliyah Leregel - the Chavaya experienced by the multitudes of Olei Regel ascending to Jerusalem in a festive mood, joyfully entering the Ir Hakodesh, and with a feeling of exultation, "appearing Lefnei Hashem" in the Beit Hamikdash. We tried to picture the "purity centers" where thousands of Olei Regel - men, women and children lined up and waited patiently (?) to be purified on the third and seventh day with Mei Niddah - that exotic mixture of spring water and ashes from the burnt Parah Adumah - the Red Cow. Here apparently I pressed a magic button! Parah Adumah! Suddenly I got all sorts of emails and telephone calls from people who wanted to know more about this unique beast which seems to fascinate so many people. 

They are in good company. We recall that Shlomo Hamelech himself, the wisest of the wise, was unable to comprehend the true significance of the Parah Adumah. Chazal said, when Shlomo Hamelech wrote in Mishlei-Proverbs, "I will acquire wisdom but it was far from me." he was referring to the enigmas of the Parah Adumah. The numerical value of Rechokah - far - is the same as Parah Adumah. But Shlomo Hamelech's admission of defeat did not deter Chazal! 

The Midrash states, 'They shall take to you (to Moses) a completely red cow," G-d said, "To you I reveal the secrets of the Parah Adumah, to everyone else it is a CHOK - unknowable." 

The Parah Adumah must be totally red and the color red symbolizes sin. "Though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be (white) as wool (Is. 1:18). But red blood represents life itself. Blood is also the medium for atonement. "For the soul of the flesh is in the blood and therefore have I given it to you upon the Mizbei'ach to effect atonement for your souls for it is the blood that atones for the soul." (Vayikrah 17:11) Is it possible that the color red somehow represents Tikun - spiritual rectification? When the "purifier" sprinkled Mei Niddah upon those Israelites tainted with the most virulent form of ritual impurity - Tum'at Meit (corpse-impurity) on the third and seventh day, they were purified and they were permitted to enter the Beit Hamikdash. And when the Kohein tossed blood on the corners of the Mizbei'ach or dabbed it on the Kranot as part of the Avodah, he effected atonement for the Ba'al Hakorban - the person who brought the Korban. 

"Why were all the (communal) sacrifices male animals and the Parah Adumah a female? Rav Aivu said: It can be compared to a maidservant's child who egested in the palace of the King. The King said, 'Let the child's mother come and wipe up the excreta.' So The Holy One Blessed Be He said, 'Let the mother of the calf (the Parah Adumah) come and atone (for Israel's) making of the (golden) calf.'" Rashi para- phrases it, "The Israelites (when they came out of Egypt) were 'whole' but became blemished because of it (the golden calf). Let this (Parah Adumah) come and atone for them and they shall return to their 'wholeness.'"

One of the most beautiful and indeed intriguing Midrashim of them all is this one: It is written, "Who can bring a pure thing out of an impure thing? Not one." (Job 14:4) This Biblical reference ("not one") is translated in the Midrash Rabbah on Bamidbar, Chukat 19, as a question - "not the Unique One in the Universe?" Only He who is the Unique One in the Universe is capable of "bringing pure out of impure." The Midrash continues, "Abraham from Terach, Hezekiah (the righteous king) from Ahaz (his wicked father)... Israel from the nations, the world to come from this world. Who made this, who commanded this, who ordained this? Not He who is the Unique One in the Universe?" The Midrash gives a number of other examples and finally concludes. "Anyone who is involved in the preparation of the Parah Adumah and the Mei Niddah, their clothes are made impure, but the Mei Niddah itself purifies." Though there are great paradoxes involved in the rite of the Parah Adumah, "I have decreed a decree and you are not at liberty to protest its validity."<to be continued>

With reference to what was mentioned in previous columns, I received an email from New Haven, Conn. (thank you!) which raised the question. "Were there Berachot for Levi'im in the Beit Hamikdash?" Let's think for a moment. When the Levitical choir accompanied the Korbanot Tamid (the daily burnt offerings), did their music constitute an indispensable Avodah? In other words, would the omission of the Shira of the Levi'im invalidate the Korban?
There is no direct reference in the Torah that the Levi'im sang or played music but there is an "Asmachta" - a Scriptural text which can be possibly utilized as "support." It is written; "But unto the sons of Kehat (who were Levi'im) he (Moses) gave none (no wagons) because the service of the holy things belonged to them; they carried upon the shoulders" (Bamidbar 7:9). The Gemara asks, "Would I have not known that from what is written "upon the shoulders" that they - the Levi'im - carried them? (the Aron, etc.) So what is the purpose of the expression "they carried them?" They carried them means "in song", because it is said, "Take up (Se'u - the same term used for "carrying") the melody and sound the timbrel" (Tehillim 81:3 - Arachin 11a). Even so, neither the Sefer Hachinuch nor the Rambam includes the Shira of the Levi'im in their list of Mitzvot.

The Sages reckoned that the essential part of the Shira was the vocal singing and not the musical accompaniment. Nevertheless, neither the omission of the psalm singing of the Levi'im nor the absence of their music invalidated the Korbanot (Arachin 11a). Therefore it is not likely that there were special Berachot for Levi'im as there were for Kohanim in the Beit Hamikdash.

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.