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rushin diarhea ID: 148907 April 30, 2022, 12:53 p.m. No.16184127   πŸ—„οΈ.is πŸ”—kun   >>4129

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rushin diarhea ID: 148907 April 30, 2022, 1:07 p.m. No.16184213   πŸ—„οΈ.is πŸ”—kun

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rushin diarhea ID: 148907 April 30, 2022, 2:02 p.m. No.16184466   πŸ—„οΈ.is πŸ”—kun   >>4468 >>4478

>>16184459

FACT: Among the various types of tumah (ritual impurities) enumerated in the Torah, the kind acquired from direct contact with a human corpse is unique. One who acquires such tumah is considered a β€œtamei met,” and in addition to the standard ritual immersion required to remove tumah, the Torah mandates that he be sprinkled with ashes of a parah adumah (β€œparat chatat”) on the third and seventh day after such contact.1 The cow used must be completely red, 2 older than three years (Parah 1:1), with no physical blemishes.3 Furthermore, the cow must have been purchased by the beit din with Temple funds for the purpose of preparing the requisite ashes, and have never worked (Shekalim 4:2).

 

The details of the preparation are outlined in Parashat Chukat (Bamidbar 19). Unlike sacrifices, all of which took place within the Temple precinct, the parah adumah ritual took place outside the Temple precinct. When the Temple stood, the ritual of the parah adumah took place outside of the municipal borders of Jerusalem, on the Mount of Olives (Middot 2:4).4 Additionally, similar to sacrifices, a non-kohen was qualified to slaughter the parah adumah. The blood of the parah adumah was then collected by a kohen who sprinkled it seven times in the direction of the Holy of Holies. The entire animalβ€” skin, meat, blood and allβ€”was then burnt and pieces of erez (cedar), ezov (hyssop), and sheni tola’at (scarletdyed wool) were added to the conflagration; the ashes were then collected and stored.

 

Spring water was collected in a vessel and sanctified as ashes were mixed into it. The water was called β€œmei niddah” by the Torah and β€œmei chatat”5 by Chazal.

 

This entire process, replete with myriad technical regulations, had one purposeβ€”to purify tamei individuals. All those involved in the process were required to be tahor. Many stringencies applied to those involved in the ritual of the parah adumahβ€”more than applied even to those performing the avodah in the Temple! Nevertheless, an individual involved in the ritual of the parah adumah was permitted to be a tvul yom, i.e., a tamei person who immersed in the mikvah and is only fully tahor after the sun sets. The Tzeddukim (Sadducees) believed, however, that a tvul yom was not permitted to participate in the preparation of the ritual. (Consequently, to reinforce this halachah, the rabbis insisted that after all the stringencies were observed and there was absolutely no doubt that the individual selected to perform the ritual was tahor, he should be then be intentionally defiled so that he could have the status of a tvul yom!)

rushin diarhea ID: 148907 April 30, 2022, 2:02 p.m. No.16184468   πŸ—„οΈ.is πŸ”—kun   >>4470 >>4478

>>16184466

All of those involved in the preparation of the ritual become tamei, except for the one who sprinkles the ash water (Parah 4:4; Rambam, Parah Adumah 5:1; Aruch Hashulchan Ha’atid, Taharot 60). This includes the shochet as well as those who collect the blood, sprinkle the blood, burn the cow, throw in the ezov, turn over the meat while it is burning, collect the ashes, et cetera. In summary, anyone involved in the preparation becomes tamei and remains so until he immerses in a mikvah and waits until sunset. Furthermore, the clothing he is wearing and any utensil he touches while engaged in the activity become tamei too (Rambam, Parah Adumah 5:2).6 Although touching the cow does not render one tamei, one who touches the sanctified mei chatat does become tamei (Keilim 1:1-2; Aruch Hashulchan Ha’atid, Taharot 77).7 Thus, while the sprinkler of the mei chatat does not become tamei, the description of the parah adumah ritual as one that is β€œmetaheir temaim” and β€œmetamei tahorim” is quite accurate.

 

The fact that the parah adumah is a source of tumah is not unusual. There are three broad categories of tumah sources. The most well-known causes of tumah are those associated with death. The most potent source of tumah is a human corpse (Bamidbar 19:11). Other death-related sources include dead kosher animals (Vayikra 11:39-40), dead non-kosher animals (Vayikra 11:24-28), and dead kosher birds (Vayikra 17:15; see Rashi). A second source is certain bodily emissions.

 

The third category, called tumot kedushot (Tosefta, Sheviit 1:4) is tumah associated with sacrificial rites, one of which is the parah adumah. In this last category, one finds, for example, that the one who burns the bull and goat sacrifices of the Yom Kippur service becomes tamei, as does the one who leads the Yom Kippur scapegoat to its death in the desert (Parah 8:3).8

 

If the sprinkler of the mei chatat does not become tamei, why do many people think otherwise? This is probably due to the verse in Bamidbar, stating (9:21): β€œHe also that sprinkled the water shall wash his garments . . . ” which seems to indicate that the sprinkler becomes tamei. However, the Talmud (Yoma 14a) rejects a literal interpretation of the verse.

 

But is he who sprinkles clean? Surely it is written,β€œAnd he that sprinkles the water of sprinkling shall wash his clothes?” β€œSprinkle” here means β€œtouch.” But the text reads β€œsprinkle” and also mentions β€œtouch”; furthermore, he who β€œsprinkles” must wash his clothes, whereas he who β€œtouches” need not wash his clothes? Rather β€œsprinkle” here means β€œcarry.” Then let the Divine Law write β€œcarry”; why is β€œsprinkle” written? That [is meant] to let us know that there must be a quantity sufficient for the sprinkling [in order for the one who carries to become tamei].

 

What the gemara is stating is that the one who sprinkles is not tamei; the verse simply comes to teach that one who carries or touches an amount of mei chatat that is sufficient with which to β€œsprinkle” a person is tamei.9

rushin diarhea ID: 148907 April 30, 2022, 2:02 p.m. No.16184470   πŸ—„οΈ.is πŸ”—kun   >>4472 >>4478

>>16184468

Expounding upon the Biblical verse, Rambam states that one cannot explain the verse according to its simple meaning because it is illogical that the act of sprinkling the mei chatat purifies one person and defiles another. Therefore a fortiori, the one who sprinkles is not tamei (Hilchot Parah Adumah 15:1; see Yoma 14a for a similar a fortiori).10 Similarly, Tosafot (Niddah 9a, s.v. mai) justifies a non-literal translation of the verse because another verse refers to the sprinkler as β€œtahor,” implying he remains tahor from beginning to end. Torah Temimah (to Bamidbar 19:21, note 125) and the Netziv (Ha’emek Davar to Bamidbar 19:21) provide additional reasons for the gemara’s non-literal interpretation of the Biblical verse.

 

Another reason this misconception is widespread is because the parah adumah ritual is regarded as the classic chok that even the wisest of all men, King Solomon, did not understand. It is generally assumed that it is this aspectβ€” that the sprinkler becomes tamei while the sprinkled becomes tahorβ€” that is the most confounding element of this mitzvah. Indeed, what element of this β€œchok” did King Solomon find inexplicable.11

 

The Gemara (Yoma 14a) asks this very question and provides two possible answers:

 

If sprinkling upon a tamei makes him tahor, how much more should sprinkling upon a tahor person not make him tamei, yet Rabbi Akiva says it makes him tamei! And Rabbi Akiva? It is with reference to this that Solomon said: β€œI said, I will get wisdom, but it is far from me.” And the Sages? They explain this to refer to the fact that he who sprinkles and he who is sprinkled are clean, whereas he who touches them [mei chatat] is rendered unclean.12

 

The Sefer HaChinuch, who provides reasons for almost all of the mitvzot, when writing about the parah adumah (397) states β€œMy hands grew weak and I was afraid to open my mouth.”13 The Beit HaLevi on Parashat Ki Tissa (Beit HaLevi al HaTorah, p. 55 in 5747 reprint of 5644 ed.) comments that when King Solomon was stumped by the parah adumah ritual, it made him realize that he also did not fully understand the other mitzvot.

 

From the inexplicable nature of parah adumah, the Beit HaLevi comments that we learn that the whole Torah is a chokβ€”that is, all the mitzvoth are interrelated and unknowable. Thus, parah adumah serves to teach that we cannot fully understand the reasons behind any of the mitzvot.14

 

Rabbi Shlomo Riskin, 15 quoting Rabbi Joseph B. Soloveitchik, explains that a tamei individual is like a person sinking in quicksand. Those who come to pull him out will inevitably become soiled in the process. Thus, those involved in preparing the parah adumah become tamei.

rushin diarhea ID: 148907 April 30, 2022, 2:03 p.m. No.16184472   πŸ—„οΈ.is πŸ”—kun   >>4478

>>16184470

Rabbi Riskin adds that the Lubavitcher Rebbe offered an interesting analysis of the mitzvah of parah adumah as well. All the individuals involved in preparing the mixtureβ€”the one who burns the heifer, the one who adds the other ingredients, the one who carries themβ€”become tamei. But not the one who sprinkles the ashes and actually effects the purification; he remains pure. So too, the Lubavitcher Rebbe promised his many emissaries spread out over the far reaches of the globe that because they are involved in purifying their fellow Jews, they and their families will remain pure, no matter how isolated they are. Indeed, the fact that a kohen must be willing to defile himself in order to help remove a form of impurity for the nation conveys an important message about what it means to be a spiritual leader of Klal Yisrael.

 

A related midrash (Bamidbar Rabba 19:5; cf., Pesikta D’Rav Kahana iv, Buber ed. 38b) states that there are four concepts, referred to by the Torah as β€œchukah,” that the Satan (yetzer hara) ridicules because of seemingly inherent contradictions. According to the midrash, they are: 1. yibum: the Torah prohibits a man from marrying his brother’s wife except when the brother dies leaving no children; 2. kilayim: the Torah prohibits the mixing of wool and linen together, yet permits one to wear a linen garment with wool tzitzit; 3. The seir hamishtaleach (scapegoat on Yom Kippur): one who leads the goat to its death becomes impure yet the goat serves as an atonement for others; 4. parah adumah: a heifer that defiles the garments of those involved in the process yet purifies a tamei garment (in the language of the midrash).16

 

Another midrash (Bamidbar Rabbah 19:8; Pesikta D’Rav Kahana 4:7) relates that a non-Jew told Rabbi Yochanan ben Zakkai that the ritual of parah adumah seems like witchcraft. In response Rabbi Yochanan ben Zakkai gave a rational explanation for the mitzvah; he then explained to his students that, β€œit is not the corpse that makes one impure nor the water that purifies. Rather the Holy One Blessed Be He declared. . . This is the chukah of the Torah.” The rules of parah adumah are indeed not rational but are decrees from God.

 

Similarly, Yoma 67b lists other mitzvot that the Satan belittles and tries to get the Jews to violate, including the prohibition against eating pork,17 and wearing shatnez, as well as mitzvot such as chalitzah, purifying the metzorah, and sending the seir hamishtaleach down a cliff. Here too God responds: β€œI have decreed it and you have no right to question it.” The mitzvah of the parah adumah thus elicits mockery from the non-believer for two reasonsβ€”its apparent internal contradictions and its superficial resemblance to witchcraft.18

rushin diarhea ID: 148907 April 30, 2022, 2:04 p.m. No.16184478   πŸ—„οΈ.is πŸ”—kun   >>4479 >>4481

>>16184466

>>16184468

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Despite all of the above, many Rishonim have offered reasons to explain the mitzvah of parah adumah. For example, Rashi (end of commentary to Bamidbar 19; see complete quote in Torat Chaim edition) quotes Rabbi Moshe HaDarshan (see Tanchuma, Bamidbar 8) who explains that the parah adumah atones for the Sin of the Golden Calf; he then links many of the specifics of the ritual to aspects of the sin. The piyyut β€œEin L’socha’ach” by Rabbi Eliezer HaKalir in the yotzer for Parashat Parah correlates many aspects of the parah adumah and the Sin of the Golden Calf.

 

In all of Jewish history there have been only nine parah adumot (Parah 3:5)β€”one parah in the time of Moshe Rabbeinu, one in the time of Ezra, and seven during the Second Temple period. May we be privileged to see the tenth parah adumah brought by Mashiach speedily in our days.

 

Notes

  1. The parah adumah is necessary to remove only one kind of tumahβ€”tumat met. The corpse is called avi avot hatumah (a post-Talmudic term), and anyone who becomes tamei from a corpse is an av hatumah. Others examples of av hatumah do not require the use of a parah adumah.

 

  1. A completely red cow is defined as the following: a cow that does not have two non-red hairs near each other or three nonred hairs anywhere else on its body (Aruch Hashulchan Ha’atid, Taharot, 53:12-17).

 

  1. This raises the question as to whether the common term β€œred heifer” is the best translation of parah adumah. Heifer is defined as a young cow, usually understood to be less than three years old, while the parah adumah must be older. On the other hand, heifer implies that the cow has never given birth to a calf, and that is indeed a requirement of the parah adumah. The word cow may be used for older animals, as well as for one that has calved. It is therefore not clear which term is preferred. Regarding the color of the cow, see Jacob Milgrom et al., JPS Torah Commentary: Numbers, ed. Nahum Sarna (Philadelphia, 1990), 158. Relying on A. Brenner (β€œColor Terms in the Old Testament” Journal Studies of the Old Testament [1982]: 62- 65), Milgrom writes that β€œHebrew β€˜adom,’ usually rendered β€˜red’ probably means β€˜brown’ [for which there is no Hebrew word]. Brown cows, of course, are plentiful, but one that is completely uniform in color, without specks of white or black or without even two black or white hairs, is extremely rare.”

 

  1. See Yonatan Adler, β€œMakom Sereifat Haparah Ha’adumah,” Tchumin 22 (5762):

537-542 for impressive research in determining the precise location.

 

  1. On these names, see Aruch Hashulchan Ha’atid, Taharot 76:8.

rushin diarhea ID: 148907 April 30, 2022, 2:05 p.m. No.16184479   πŸ—„οΈ.is πŸ”—kun   >>4482

>>16184478

>5. On these names, see Aruch Hashulchan Ha’atid, Taharot 76:8.

  1. This tumah is not due to the person touching the clothing. Rather it is due to the fact that the clothing is subsidiary to him and become tamei when he does (Re’em to Rashi 19:21).

 

  1. There is a debate as to whether the ashes themselves, before being placed in the water, cause tumah. The Mishnah (Parah 9:7) can be understood to mean that they do, and this is how Rashi (Bechorot 23a) understands it. Rambam (Parah Adumah 15:4) and others maintain that before being placed in the water, they do not cause tumah. See Kehati to Parah 9:7.

 

  1. Oznayim L’Torah (Bamidbar 19:8 second, s.v. v’hasoref) suggests that tumah from sacrificial rites differs from tumah resulting from a dead corpse, in that the latter occurs immediately while the former sets in after the avodah one is performing is complete. This applies even if the avodah involves multiple actions. Thus, the same kohen can perform several of the activities associated with preparing the parah adumah without becoming tamei (Torah Temimah to Bamidbar 19:21 seems to disagree).

 

  1. As is his style, Rashi (to Bamidbar 9:21) concisely summarizes the rabbinic interpretation of this verse.

 

  1. Aruch Hashulchan Ha’atid (Taharot 76:6) asks how Rambam could argue that we cannot understand the verse literally because it’s illogical when the entire mitzvah is illogical. See Aruch Hashulchan Ha’atid’s comments.

 

  1. Kohelet 7:23-24. The Midrash (Bamidbar Rabbah 19:6) says that God did reveal the reason for parah adumah to Moshe. This means that it is not a random, meaningless edict, but that it really does have a rationale.

 

  1. The Aruch Hashulchan Ha’atid (Taharot 60:11) points out that the fact that touching the parah adumah does not cause tumah while doing the mitzvot associated with it does is not the inexplicable aspect of the ritual because other sacrificial rites cause tumah as well. The Sefer HaChinuch (397) explains that the inexplicable part is that it is performed outside of the Temple precinct, which is highly irregular for sacrificial rites. He further states that it is difficult to understand how the process causes tumah and yet the resultant product confers taharah.

 

  1. He subsequently tries to provide a rationale. Similar to Rabbi Saadia Gaon (Emunot Vedeot 2:10), he states that depending on the circumstances something can be a positive or a negative force, such as a medicine that can cure the sick but harm a healthy individual. He then adds the following poetic statement: β€œThis [the mitzvah of the red heifer] is not clear enough to really attain in this matter anything, but the love of holiness and the desire to acquire knowledge of hidden matters moves the quill to write.”

rushin diarhea ID: 148907 April 30, 2022, 2:05 p.m. No.16184482   πŸ—„οΈ.is πŸ”—kun

>>16184479

 

>13. He subsequently tries to provide a rationale. Similar to Rabbi Saadia Gaon (Emunot Vedeot 2:10), he states that depending on the circumstances something can be a positive or a negative force, such as a medicine that can cure the sick but harm a healthy individual. He then adds the following poetic statement: β€œThis [the mitzvah of the red heifer] is not clear enough to really attain in this matter anything, but the love of holiness and the desire to acquire knowledge of hidden matters moves the quill to write.”

  1. One may ask whether it is appropriate to attempt to understand the reason behind a chok, a much-discussed topic. In the Kuzari, Rabbi Yehudah HaLevi writes that one should accept a chok as Divine will without attempting to understand its purpose. Rambam thought it imperative to look for reasons and stated: β€œAlthough all the chukim in the Torah are pure decrees, as we have explained at the end of Meilah (8:8), it is proper to contemplate them and for whichever chukim you can assign a reason, do so” (Hilchot Temura 4:13). True to his principles, in Moreh Nevuchim (3:47) Rambam suggests an explanation for parah adumah. Ramban (Devarim 22:6) says that the are two approachesβ€”those who maintain that mitzvot can be simply Divine decrees with no reason and those who believe that all mitzvot have reasons; Rambam asserts that he agrees with the latter approach. Shem Mishmuel (Chukat, 5672, p. 302) writes that although the reason for parah adumah was not revealed, nonetheless, a person should search for and contemplate reasons for it to the best of his ability. Rabbi Yosef Chaim miBaghdad (Od Yosef Chai, Chukat 100a) says that a chok is unintelligible on the literal level, but is worth analyzing for its meaning on other levels (such as remez, derash and sod).

 

  1. Parashah Devar Torah, Chukat, 2004.

 

  1. Cf. Bamidbar Rabbah 19:1

 

  1. Although the Gemara describes the prohibition against eating pork as a β€œchok,” many reasons for all aspects of the dietary laws have been offered. For a summary of some, see Nehama Leibowitz, Studies in Vayikra (Jerusalem, 1985), 76-85.

 

  1. See Shem Mishmuel (Parashat Ki Tissa 5672, p. 227-228), who discusses two different types of chukim.

rushin diarhea ID: 148907 April 30, 2022, 2:09 p.m. No.16184504   πŸ—„οΈ.is πŸ”—kun

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Parah Adumah - The Laws of the Red Heifer - Texts & Writings

Parah Adumah The Laws of the Red Heifer By Rabbi Moshe ben Maimon ("Maimonides"); translated by Eliyahu Touger Parah Adumah - Chapter 1 Parah Adumah - Chapter 2 Parah Adumah - Chapter 3 Parah Adumah - Chapter 4 Parah Adumah - Chapter 5 Parah Adumah - Chapter 6 Parah Adumah - Chapter 7 Parah Adumah - Chapter 8 Parah Adumah - Chapter 9

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What's the Truth about . . . the Parah Adumah? - Jewish Action

The parah adumah is necessary to remove only one kind of tumahβ€”tumat met. The corpse is called avi avot hatumah (a post-Talmudic term), and anyone who becomes tamei from a corpse is an av hatumah. Others examples of av hatumah do not require the use of a parah adumah. 2.

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Parah Adumah: A Matter of Life and Death β€’ Torah.org

The parah adumah, Red Cow is the quintessential mitzvah that defies human reasoning. Its ashes reversed the spiritual status of a Jew who was defiled by the impurity of a corpse (Bamidbar 19). When G-d was teaching Moshe the laws of spiritual purity, the Jewish leader was aggravated as to how a contaminated Jew could ever be purified.

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Parah Adumah - Chapter 6. The water upon which the ashes of the red heifer are placed must be drawn only with a container and only from a spring or flowing river, as Numbers 19:17 states: "And he shall place upon it living water in a vessel." Placing the ashes of the heifer on the water that was drawn is called sanctification.

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Red heifer - Wikipedia

the red heifer ( hebrew: Χ€ΦΈΦΌΧ¨ΦΈΧ” ΧΦ²Χ“Φ»ΧžΦΈΦΌΧ”; para adumma ), a female bovine which has never been pregnant or milked or yoked, also known as the red cow, was a cow brought to the priests as a sacrifice according to the torah, and its ashes were used for the ritual purification of tum'at hamet ("the impurity of the dead"), that is, an israelite who …

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Parah Adumah: The Power of Jewish Continuity - Yated.com

The Parah Adumah overcomes the tumah defilement of death by "connecting to Elokim Chaim through the Toras Chaim ." We might add at this point that the Torah of all generations, also, combines into the edifice that we call Torah itself (see Yerushalmi, Peah 2:3). That, too, is the legacy of the Parah Adumah.

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The Parah Adumah (Red Heifer) is a type of Yeshua. This is why it remains to this day a mystery to the Yehudim, because they are blinded for a time to the things concerning Moshiach. The Parah Adumah (Red Heifer) symbolizes a rare find. In order for a cow to qualify, it must be perfect, without blemish, and must be totally red.

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Parah Adumah: Finding Meaning in the Red Heifer Practice …

This week's Torah portion reflects an ancient understanding that it is possible to honor the impact of corpse contamination and to help ease a person's way with it. So our ancestors used a paste of ground red heifer ashes to help someone marked by this experience to feel better; this works in that sancta-based rituals can create an exponential …

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The Red Heifer - Parah Adumah - Χ€Χ¨Χ” ΧΧ“Χ•ΧžΧ”

The ritual of the Parah Adumah, the red heifer, is part of one of the most mysterious rituals described in the Torah. The purpose of this ritual is to purify people from the defilement caused by contact with the dead. The ritual is discussed in Bamidbar ( Numbers) chapter 19.

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The Red Heifer - My Jewish Learning

The Red Heifer (parah adumah in Hebrew), was the cow whose ashes were used in the purification rites for one who had been contaminated through having come into contact with a corpse.The Red Heifer is discussed in Numbers 19:1-22, which is in the Torah portion Chukat.These verses are also read as the final Torah reading on Shabbat Parah, the Sabbath of the Red Heifer, which occurs on the last …

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rushin diarhea ID: 148907 April 30, 2022, 2:11 p.m. No.16184508   πŸ—„οΈ.is πŸ”—kun

Introduction to Hilchos Parah Adummah

 

Included in this text are two positive commandments. They comprise the following:

1) the laws of the red heifer;

2) the laws of the impurity and purity brought about by the water used for the sprinkling of its ashes.

 

These mitzvot are explained in the ensuing chapters.

 

Χ”ΧœΧ›Χ•Χͺ Χ€Χ¨Χ” ΧΧ“Χ•ΧžΧ” - Χ”Χ§Χ“ΧžΧ” Χ”ΧœΧ›Χ•Χͺ Χ€Χ¨Χ” ΧΧ“Χ•ΧžΧ” Χ™Χ© Χ‘Χ›ΧœΧœΧŸ Χ©ΧͺΧ™ ΧžΧ¦Χ•Χͺ Χ’Χ©Χ” Χ•Χ–Χ”Χ• ׀רטן:

(א) Χ“Χ™ΧŸ Χ€Χ¨Χ” ΧΧ“Χ•ΧžΧ”

(Χ‘) Χ“Χ™ΧŸ Χ˜Χ•ΧžΧΧͺ ΧžΧ™ Χ Χ“Χ” Χ•Χ˜Χ”Χ¨Χͺן וביאור ΧžΧ¦Χ•Χͺ ΧΧœΧ• ב׀רקים ΧΧœΧ•:

 

1

The commandment involving the red heifer is to offer such an animal in its third or fourth year of life. If it is older, it is acceptable, but we do not wait for it to age longer, lest its hairs become black.

 

The Jewish community does not purchase a calf and raise it, for Numbers 19:2 states: "And you shall take unto yourselves a heifer," i.e., a heifer, not a calf. If only a calf was found, a price is established for it and it should remain in its owner's possession until it matures and becomes a cow. It should be purchased with money from the Temple treasury.

 

א

ΧžΦ΄Χ¦Φ°Χ•Φ·Χͺ Χ€ΦΌΦΈΧ¨ΦΈΧ” ΧΦ²Χ“Φ»ΧžΦΌΦΈΧ” שׁ֢ΧͺΦΌΦ΄Χ”Φ°Χ™ΦΆΧ” Χ‘ΦΌΦ·Χͺ שָׁלֹשׁ שָׁנִים אוֹ Χ‘ΦΌΦ·Χͺ אַרְבַּג. וְאִם Χ”ΦΈΧ™Φ°ΧͺΦΈΧ” Χ–Φ°Χ§Φ΅Χ ΦΈΧ” כְּשׁ֡רָה א֢לָּא Χ©ΧΦΆΧΦ΅Χ™ΧŸ מַמְΧͺΦΌΦ΄Χ™Χ Φ΄Χ™ΧŸ ΧœΦΈΧ”ΦΌ שׁ֢מָּא Χͺַּשְׁחִיר Χ•Φ°Χͺִ׀ָּב֡ל. Χ•Φ°ΧΦ΅Χ™ΧŸ ΧœΧ•ΦΉΧ§Φ°Χ—Φ΄Χ™ΧŸ Χ’ΦΆΧ’Φ°ΧœΦΈΧ” Χ•ΦΌΧžΦ°Χ’Φ·Χ“ΦΌΦ°ΧœΦ΄Χ™ΧŸ אוֹΧͺΦΈΧ”ΦΌ שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ‘) "Χ•Φ°Χ™Φ΄Χ§Φ°Χ—Χ•ΦΌ ΧΦ΅ΧœΦΆΧ™ΧšΦΈ Χ€ΦΈΧ¨ΦΈΧ”" Χ•Φ°ΧœΦΉΧ Χ’ΦΆΧ’Φ°ΧœΦΈΧ”. לֹא ΧžΦΈΧ¦Φ°ΧΧ•ΦΌ א֢לָּא Χ’ΦΆΧ’Φ°ΧœΦΈΧ” Χ€ΦΌΧ•ΦΉΧ‘Φ°Χ§Φ΄Χ™ΧŸ Χ’ΦΈΧœΦΆΧ™Χ”ΦΈ Χ“ΦΌΦΈΧžΦ΄Χ™Χ Χ•Φ°ΧͺΦ΄Χ”Φ°Χ™ΦΆΧ” א֡צ֢ל Χ‘ΦΌΦ°Χ’ΦΈΧœΦΆΧ™Χ”ΦΈ Χ’Φ·Χ“ שׁ֢ΧͺΦΌΦ·Χ’Φ°Χ“ΦΌΦ΄Χ™Χœ Χ•Φ°ΧͺΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” Χ€ΦΌΦΈΧ¨ΦΈΧ”. Χ•Φ°ΧœΧ•ΦΉΧ§Φ°Χ—Φ΄Χ™ΧŸ אוֹΧͺΦΈΧ”ΦΌ מִΧͺΦΌΦ°Χ¨Χ•ΦΌΧžΦ·Χͺ Χ”Φ·ΧœΦΌΦ΄Χ©ΧΦ°Χ›ΦΌΦΈΧ”:

 

2

The Torah's description of this heifer as "perfect" means "perfectly red," not perfect in stature. Even if it is dwarfsize, it is acceptable, as is the law regarding other sacrifices. If it had two white hairs or black hairs growing from one follicle or from two cavities and they are lying on top of each other, it is unacceptable.

 

Χ‘

Χ–ΦΆΧ” שׁ֢נּ֢אֱמַר Χ‘ΦΌΦ·ΧͺΦΌΧ•ΦΉΧ¨ΦΈΧ” (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ‘) "ΧͺΦΌΦ°ΧžΦ΄Χ™ΧžΦΈΧ”" ΧͺΦΌΦ°ΧžΦ΄Χ™ΧžΦ·Χͺ ΧΦ·Χ“Φ°ΧžΦ΄Χ™ΧžΧ•ΦΌΧͺ לֹא ΧͺΦΌΦ°ΧžΦ΄Χ™ΧžΦ·Χͺ Χ§Χ•ΦΉΧžΦΈΧ” א֢לָּא אִם Χ”ΦΈΧ™Φ°ΧͺΦΈΧ” Χ Φ·Χ ΦΌΦΈΧ‘ΦΈΧ” כְּשׁ֡רָה כִּשְׁאָר הַקָּדָשִׁים. Χ”ΦΈΧ™Χ•ΦΌ Χ‘ΦΌΦΈΧ”ΦΌ שְׁΧͺΦΌΦ΅Χ™ Χ©Χ‚Φ°Χ’ΦΈΧ¨Χ•ΦΉΧͺ ΧœΦ°Χ‘ΦΈΧ Χ•ΦΉΧͺ אוֹ שְׁחוֹרוֹΧͺ Χ‘ΦΌΦ°ΧͺΧ•ΦΉΧšΦ° Χ’ΦΌΦ»ΧžΦΌΦΈΧ אַחַΧͺ אוֹ Χ‘ΦΌΦ°ΧͺΧ•ΦΉΧšΦ° שְׁנ֡י Χ›ΦΌΧ•ΦΉΧ‘Χ•ΦΉΧͺ Χ•Φ°Χ”Φ΅ΧŸ ΧžΦ»Χ ΦΌΦΈΧ—Χ•ΦΉΧͺ Χ–Χ•ΦΉ גַל Χ–Χ•ΦΉ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”:

 

3

If there were two hairs, their roots reddish and their heads blackish, or their roots blackish and their heads reddish, their status follows the roots entirely. One should cut off the blackish head with scissors. He need not be concerned about the prohibition against shearing consecrated animals, because his intention is not to shear.

 

Χ’

Χ”ΦΈΧ™Χ•ΦΌ Χ‘ΦΌΦΈΧ”ΦΌ שְׁΧͺΦΌΦ΅Χ™ Χ©Χ‚Φ°Χ’ΦΈΧ¨Χ•ΦΉΧͺ גִקָּרָן ΧžΦ·ΧΦ²Χ“Φ΄Χ™Χ Χ•Φ°Χ¨ΦΉΧΧ©ΧΦΈΧŸ ΧžΦ·Χ©ΧΦ°Χ—Φ΄Χ™Χ¨ גִקָּרָן ΧžΦ·Χ©ΧΦ°Χ—Φ΄Χ™Χ¨ Χ•Φ°Χ¨ΦΉΧΧ©ΧΦΈΧŸ ΧžΦ·ΧΦ²Χ“Φ΄Χ™Χ Χ”Φ·Χ›ΦΌΧœ Χ”Χ•ΦΉΧœΦ΅ΧšΦ° אַחַר Χ”ΦΈΧ’Φ΄Χ§ΦΌΦΈΧ¨. Χ•Φ°Χ’Χ•ΦΉΧ–Φ΅Χ– Χ‘ΦΌΦ°ΧžΦ΄Χ‘Φ°Χ€ΦΌΦΈΧ¨Φ·Χ™Φ΄Χ א֢Χͺ רֹאשָׁן Χ”Φ·ΧžΦΌΦ·Χ©ΧΦ°Χ—Φ΄Χ™Χ¨ וְא֡ינוֹ חוֹשׁ֡שׁ ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ Χ’ΦΌΦ΄Χ–ΦΌΦΈΧ” בְּקָדָשִׁים Χ©ΧΦΆΧΦ΅Χ™ΧŸ Χ›ΦΌΦ·Χ•ΦΌΦΈΧ ΦΈΧͺΧ•ΦΉ ΧœΦΈΧ’ΦΉΧ–:

 

4

Enough of the red hair must remain so that it can be pulled out by tweezers. For if a hair is not large enough to be pulled out by tweezers, it is considered as if it does not exist. Therefore if there were two white or black hairs that are so small that they cannot be pulled out by tweezers, it is acceptable.

 

Χ“

Χ•Φ°Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° שׁ֢יִּשָּׁא֡ר מִן Χ”Φ·ΧžΦΌΦ·ΧΦ²Χ“Φ΄Χ™Χ Χ›ΦΌΦ°Χ“Φ΅Χ™ Χ©ΧΦΆΧ™ΦΌΦ΄Χ ΦΌΦΈΧ˜Φ΅Χœ Χ‘ΦΌΦ°Χ–Χ•ΦΌΧ’ Χ©ΧΦΆΧ›ΦΌΦΈΧœ Χ©Χ‚Φ°Χ’ΦΈΧ¨ΦΈΧ” שׁ֢א֡ינָהּ נִטּ֢ל֢Χͺ Χ‘ΦΌΦ°Χ–Χ•ΦΌΧ’ Χ”Φ²Χ¨Φ΅Χ™ הִיא Χ›ΦΌΦ°ΧΦ΄ΧœΦΌΧ•ΦΌ א֡ינָהּ. ΧœΦ°Χ€Φ΄Χ™Χ›ΦΈΧšΦ° אִם Χ”ΦΈΧ™Χ•ΦΌ Χ‘ΦΌΦΈΧ”ΦΌ שְׁΧͺΦΌΦ΅Χ™ Χ©Χ‚Φ°Χ’ΦΈΧ¨Χ•ΦΉΧͺ ΧœΦ°Χ‘ΦΈΧ Χ•ΦΉΧͺ אוֹ שְׁחוֹרוֹΧͺ Χ©ΧΦΆΧΦ΅Χ™Χ ΦΈΧŸ Χ Φ΄ΧœΦ°Χ§ΦΈΧ˜Φ΄Χ™ΧŸ Χ‘ΦΌΦ°Χ–Χ•ΦΌΧ’ Χ”Φ²Χ¨Φ΅Χ™ Χ–Χ•ΦΉ כְּשׁ֡רָה:

rushin diarhea ID: 148907 April 30, 2022, 2:12 p.m. No.16184515   πŸ—„οΈ.is πŸ”—kun

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1

Extra stringencies were employed with regard to the purity observed in preparation for offering the red heifer and great extremes were taken to keep a distance from the ritual impurity associated with a human corpse in all the activities associated with its offering. The rationale is that since it is acceptable for a person who immersed that day to bring it, our Sages were concerned that people would treat this offering with disdain.

 

For this reason, when the priest who burns it is isolated, he is isolated to a prepared chamber in the Temple Courtyard. It was called the House of Stone, because all of the utensils in it were stone utensils that do not contract impurity. He would use the stone utensils throughout the seven days that he is isolated. His priestly brethren would not touch him in order to increase his purity.

 

א

ΧžΦ·Χ’Φ²ΧœΧ•ΦΉΧͺ Χ™Φ°ΧͺΦ΅Χ¨Χ•ΦΉΧͺ Χ’ΦΈΧ©Χ‚Χ•ΦΌ Χ‘ΦΌΦ°Χ˜ΦΈΧ”Φ³Χ¨Φ·Χͺ Χ€ΦΌΦΈΧ¨ΦΈΧ” ΧΦ²Χ“Φ»ΧžΦΌΦΈΧ” Χ•Φ°Χ”Φ·Χ¨Φ°Χ—ΦΈΧ§Χ•ΦΉΧͺ Χ’ΦΌΦ°Χ“Χ•ΦΉΧœΧ•ΦΉΧͺ Χ”Φ΄Χ¨Φ°Χ—Φ΄Χ™Χ§Χ•ΦΌ מִטֻּמְאַΧͺ Χ”Φ·ΧžΦΌΦ΅Χͺ Χ‘ΦΌΦ°Χ›ΦΈΧœ ΧžΦ·Χ’Φ²Χ©Χ‚ΦΆΧ™Χ”ΦΈ. ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ שׁ֢הִיא כְּשׁ֡רָה Χ‘ΦΌΦ΄Χ˜Φ°Χ‘Χ•ΦΌΧœΦ΅Χ™ יוֹם חָשׁוּ שׁ֢מָּא יָבוֹאוּ ΧœΦ°Χ–Φ·ΧœΦ°Χ–Φ΅Χœ Χ‘ΦΌΦΈΧ”ΦΌ. Χ•ΦΌΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ–ΦΆΧ” Χ›ΦΌΦ°Χ©ΧΦΆΧžΦΌΦ·Χ€Φ°Χ¨Φ΄Χ™Χ©ΧΦ΄Χ™ΧŸ Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ אוֹΧͺΦΈΧ”ΦΌ ΧžΦ·Χ€Φ°Χ¨Φ΄Χ™Χ©ΧΦ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ ΧœΦ°ΧœΦ΄Χ©ΧΦ°Χ›ΦΌΦΈΧ” ΧžΧ•ΦΌΧ›ΦΆΧ ΦΆΧͺ Χ‘ΦΌΦΈΧ’Φ²Χ–ΦΈΧ¨ΦΈΧ”. Χ•ΦΌΧ‘Φ΅Χ™Χͺ ΧΦΆΧ‘ΦΆΧŸ Χ”ΦΈΧ™Φ°ΧͺΦΈΧ” נִקְר֡אΧͺ ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ©ΧΦΆΧ›ΦΌΦΈΧœ Χ›ΦΌΦ΅ΧœΦΆΧ™Χ”ΦΈ Χ›ΦΌΦ°ΧœΦ΅Χ™ אֲבָנִים Χ©ΧΦΆΧΦ΅Χ™ΧŸ ΧžΦ°Χ§Φ·Χ‘ΦΌΦ°ΧœΦ΄Χ™ΧŸ Χ˜Φ»ΧžΦ°ΧΦΈΧ”. Χ•ΦΌΧ‘Φ΄Χ›Φ°ΧœΦ΅Χ™ Χ”ΦΈΧΦΆΧ‘ΦΆΧŸ Χ”ΦΈΧ™ΦΈΧ” מִשְׁΧͺַּמּ֡שׁ Χ›ΦΌΦΈΧœ שִׁבְגַΧͺ Χ™Φ°ΧžΦ΅Χ™ הַהַ׀ְרָשָׁה. Χ•Φ°ΧœΦΉΧ Χ”ΦΈΧ™Χ•ΦΌ Χ Χ•ΦΉΧ’Φ°Χ’Φ΄Χ™ΧŸ Χ‘ΦΌΧ•ΦΉ א֢חָיו הַכֹּהֲנִים Χ›ΦΌΦ°Χ“Φ΅Χ™ ΧœΦ°Χ”Φ·Χ¨Φ°Χ‘ΦΌΧ•ΦΉΧͺ Χ‘ΦΌΦ°Χ˜ΦΈΧ”Φ³Χ¨ΦΈΧͺΧ•ΦΉ:

 

2

For seven days before the burning of the red heifer, the priest who would burn it is isolated from his home, just like the High Priest is isolated for the sake of the service of Yom Kippur. This was received as part of the Oral Tradition from Moses. Similarly, he is isolated from his wife, lest it be discovered that she was a nidah and he be impure for seven days.

 

Χ‘

שִׁבְגַΧͺ Χ™ΦΈΧžΦ΄Χ™Χ קד֢ם Χ©Χ‚Φ°Χ¨Φ΅Χ€Φ·Χͺ Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” ΧžΦ·Χ€Φ°Χ¨Φ΄Χ™Χ©ΧΦ΄Χ™ΧŸ Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ אוֹΧͺΦΈΧ”ΦΌ ΧžΦ΄Χ‘ΦΌΦ΅Χ™ΧͺΧ•ΦΉ. כְּשׁ֡ם Χ©ΧΦΆΧžΦΌΦ·Χ€Φ°Χ¨Φ΄Χ™Χ©ΧΦ΄Χ™ΧŸ Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ’ΦΌΦΈΧ“Χ•ΦΉΧœ ΧœΦ·Χ’Φ²Χ‘Χ•ΦΉΧ“Φ·Χͺ יוֹם הַכִּ׀ּוּרִים. Χ•Φ°Χ“ΦΈΧ‘ΦΈΧ¨ Χ–ΦΆΧ” Χ§Φ·Χ‘ΦΌΦΈΧœΦΈΧ” ΧžΦ΄ΧžΦΌΧ©ΧΦΆΧ” Χ¨Φ·Χ‘ΦΌΦ΅Χ Χ•ΦΌ. Χ•Φ°Χ›Φ΅ΧŸ ΧžΦ·Χ€Φ°Χ¨Φ΄Χ™Χ©ΧΦ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ מ֡אִשְׁΧͺΦΌΧ•ΦΉ שׁ֢מָּא Χͺִּמָּצ֡א Χ Φ΄Χ“ΦΌΦΈΧ” Χ•Φ°Χ™Φ΄Χ”Φ°Χ™ΦΆΧ” טָמ֡א שִׁבְגַΧͺ Χ™ΦΈΧžΦ΄Χ™Χ:

 

3

The chamber in which this priest would abide for all these seven days was in the northeast portion of the Temple Courtyard. It was positioned there to remind the priest that the red heifer is like a sin-offering that is slaughtered in the northern portion of the Temple Courtyard, even though the red heifer is slaughtered outside the Temple.

 

Χ’

Χ”Φ·ΧœΦΌΦ΄Χ©ΧΦ°Χ›ΦΌΦΈΧ” שׁ֢הָיָה יוֹשׁ֡ב Χ‘ΦΌΦΈΧ”ΦΌ Χ›ΦΌΦΈΧœ שִׁבְגָה Χ¦Φ°Χ€Χ•ΦΉΧ Φ΄Χ™Χͺ ΧžΦ΄Χ–Φ°Χ¨ΦΈΧ—Φ΄Χ™Χͺ Χ”ΦΈΧ™Φ°ΧͺΦΈΧ”. Χ›ΦΌΦ°Χ“Φ΅Χ™ ΧœΦ°Χ”Φ·Χ–Φ°Χ›ΦΌΦ΄Χ™Χ¨Χ•ΦΉ שׁ֢הִיא Χ›ΦΌΦ°Χ—Φ·Χ˜ΦΌΦΈΧΧͺ Χ”Φ·Χ ΦΌΦ΄Χ©ΧΦ°Χ—ΦΆΧ˜ΦΆΧͺ Χ‘ΦΌΦ·Χ¦ΦΌΦΈΧ€Χ•ΦΉΧŸ אַף גַל Χ€ΦΌΦ΄Χ™ שׁ֢הִיא Χ Φ΄Χ©ΧΦ°Χ—ΦΆΧ˜ΦΆΧͺ Χ‘ΦΌΦ·Χ—Χ•ΦΌΧ₯:

 

4

On every one of the seven days of his isolation, water with the ashes of the red heifer should be sprinkled upon him lest he unknowingly have contracted impurity due to contact with a corpse with the exception of the fourth day of his isolation. That day does not require sprinkling. The rationale is that it is impossible for it to be the third day of his impurity or the seventh day of his impurity. For the sprinkling of the ashes on the seventh day is not considered as the sprinkling of the seventh day unless the ashes were sprinkled on the third day before it. According to law, there is no need to sprinkle the ashes upon him on any days other than the third and the seventh days of isolation. The sprinkling day after day is an extra stringency enacted with regard to the red heifer.

 

Χ“

Χ›ΦΌΦΈΧœ יוֹם וְיוֹם ΧžΦ΄Χ©ΦΌΧΦ΄Χ‘Φ°Χ’Φ·Χͺ Χ™Φ°ΧžΦ΅Χ™ הַהַ׀ְרָשָׁה ΧžΦ·Χ–ΦΌΦ΄Χ™ΧŸ Χ’ΦΈΧœΦΈΧ™Χ• ΧžΦ΅Χ™ Χ—Φ·Χ˜ΦΌΦΈΧΧͺ. שׁ֢מָּא נִטְמָא לְמ֡Χͺ וְהוּא לֹא Χ™ΦΈΧ“Φ·Χ’. Χ—Χ•ΦΌΧ₯ ΧžΦ΄Χ™ΦΌΧ•ΦΉΧ Χ¨Φ°Χ‘Φ΄Χ™Χ’Φ΄Χ™ ΧœΦ°Χ”Φ·Χ€Φ°Χ¨ΦΈΧ©ΧΦΈΧ” Χ©ΧΦΆΧΦ΅Χ™ΧŸ Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° הַזָּאָה ΧœΦ°Χ€Φ΄Χ™ שׁ֢אִי א֢׀ְשָׁר שׁ֢לֹּא Χ™Φ΄Χ”Φ°Χ™ΦΆΧ” לֹא Χ©ΧΦ°ΧœΦ΄Χ™Χ©ΧΦ΄Χ™ לְטֻמְאָΧͺΧ•ΦΉ Χ•Φ°ΧœΦΉΧ שְׁבִיגִי. Χ©ΧΦΆΧΦ΅Χ™ΧŸ הַזָּאָה בַּשְּׁבִיגִי Χ’Χ•ΦΉΧœΦΈΧ” ΧžΦ΄Χ©ΦΌΧΧ•ΦΌΧ הַזָּאַΧͺ שְׁבִיגִי Χ’Φ·Χ“ שׁ֢יַּזּ֢ה Χ‘ΦΌΦ·Χ©ΦΌΧΦ°ΧœΦ΄Χ™Χ©ΧΦ΄Χ™ ΧžΦ΄ΧœΦΌΦ°Χ€ΦΈΧ ΦΆΧ™Χ”ΦΈ. Χ•ΦΌΧžΦ΄ΧŸ Χ”Φ·Χ“ΦΌΦ΄Χ™ΧŸ Χ”ΦΈΧ™ΦΈΧ” Χ©ΧΦΆΧΦ΅Χ™ΧŸ Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° הַזָּאָה א֢לָּא Χ‘ΦΌΦ΄Χ©ΧΦ°ΧœΦ΄Χ™Χ©ΧΦ΄Χ™ וּשְׁבִיגִי ΧœΦ°Χ”Φ·Χ€Φ°Χ¨ΦΈΧ©ΧΦΈΧ” Χ‘ΦΌΦ΄ΧœΦ°Χ‘Φ·Χ“ Χ•Φ°Χ–ΦΆΧ” Χ©ΧΦΆΧžΦΌΦ·Χ–ΦΌΦ΄Χ™ΧŸ יוֹם אַחַר יוֹם ΧžΦ·Χ’Φ²ΧœΦΈΧ” Χ™Φ°ΧͺΦ΅Χ¨ΦΈΧ” Χ’ΦΈΧ©Χ‚Χ•ΦΌ Χ‘ΦΌΦ°Χ€ΦΈΧ¨ΦΈΧ”:

 

5

He would be isolated on Wednesday, so that the fourth day of his isolation would fall on the Sabbath, for the sprinkling of the ashes of the red heifer does not supersede the Sabbath prohibitions, and the fourth day does not require the sprinkling of the ashes.

 

Χ”

Χ‘ΦΌΦ΄Χ¨Φ°Χ‘Φ΄Χ™Χ’Φ΄Χ™ בְּשַׁבָּΧͺ Χ”ΦΈΧ™Χ•ΦΌ ΧžΦ·Χ€Φ°Χ¨Φ΄Χ™Χ©ΧΦ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ Χ›ΦΌΦ°Χ“Φ΅Χ™ Χ©ΧΦΆΧ™ΦΌΦΈΧ—Χ•ΦΌΧœ Χ¨Φ°Χ‘Φ΄Χ™Χ’Φ΄Χ™ Χ©ΧΦΆΧœΦΌΧ•ΦΉ ΧœΦ΄Χ”Φ°Χ™Χ•ΦΉΧͺ בְּשַׁבָּΧͺ. שׁ֢הַהַזָּיָה א֡ינָהּ Χ“ΦΌΧ•ΦΉΧ—ΦΈΧ” שַׁבָּΧͺ Χ•Φ°Χ”ΦΈΧ¨Φ°Χ‘Φ΄Χ™Χ’Φ΄Χ™ ΧΦ΅Χ™ΧŸ Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° Χ”Φ·Χ–ΦΌΦΈΧ™ΦΈΧ”:

 

Mishneh Torah (Moznaim)

rushin diarhea ID: 148907 April 30, 2022, 2:13 p.m. No.16184519   πŸ—„οΈ.is πŸ”—kun

6

On all the days of his isolation when the ashes of the red heifer are sprinkled upon him, the ashes of all the red heifers that were burnt previously were sprinkled on him. If, however, there were only ashes from one red heifer, those ashes are used for all six days.

 

Χ•

Χ‘ΦΌΦ°Χ›ΦΈΧœ יוֹם וְיוֹם ΧžΦ΄Χ™ΧžΦ΅Χ™ הַהַ׀ְרָשָׁה Χ©ΧΦΆΧžΦΌΦ·Χ–ΦΌΦ΄Χ™ΧŸ Χ’ΦΈΧœΦΈΧ™Χ• בָּה֢ם. ΧžΦ·Χ–ΦΌΦ΄Χ™ΧŸ מ֡א֡׀֢ר Χ€ΦΌΦΈΧ¨ΦΈΧ” מִן Χ”Φ·Χ€ΦΌΦΈΧ¨Χ•ΦΉΧͺ שׁ֢נִּשְׂרְ׀וּ Χ›ΦΌΦ°Χ‘ΦΈΧ¨. וְאִם לֹא Χ”ΦΈΧ™ΦΈΧ” שָׁם א֢לָּא א֡׀֢ר Χ€ΦΌΦΈΧ¨ΦΈΧ” אַחַΧͺ Χ‘ΦΌΦ΄ΧœΦ°Χ‘Φ·Χ“ ΧžΦ·Χ–ΦΌΦ΄Χ™ΧŸ ΧžΦ΄ΧžΦΌΦΆΧ ΦΌΧ•ΦΌ Χ’ΦΈΧœΦΈΧ™Χ• Χ›ΦΌΦΈΧœ הַשִּׁשָּׁה:

rushin diarhea ID: 148907 April 30, 2022, 2:13 p.m. No.16184521   πŸ—„οΈ.is πŸ”—kun

7

When the ashes of the red heifer are sprinkled upon him during the days of his isolation, the sprinkling should be performed by a man who never contracted the ritual impurity stemming from a human corpse. The rationale is that the person sprinkling the ashes must be pure. If one would say: "Let so-and-so, a person who had contracted impurity, but then had the ashes of the red heifer sprinkled upon him, sprinkle the ashes on the priest who will burn the red heifer," that suggestion is not followed. The rationale is that it is possible that the person who sprinkled the ashes upon so-and-so was not pure from the impurity associated with a corpse. Similarly, the utensils that are used to be filled and consecrated to sprinkle on the priest who burns the red heifer were all stone utensils that are not susceptible to ritual impurity. All of these practices are extra stringencies enacted with regard to the red heifer.

 

How is it possible to find a person who has never contracted the impurity associated with a human corpse? There were courtyards in Jerusalem built on slabs of stone and the space under them was hollow lest there be a grave in the depths of the earth. Pregnant women were brought there; they would give birth there, and raise their sons there. When they wanted to sprinkle ashes on the priest who would burn the red heifer, they would bring oxen - because they have ample bellies - and place doors on their backs and have the children sit on the boards so that there would be an ohel intervening between them and the earth lest they contract impurity from a grave in the depths of the earth. They would have cups of stone in their hands and would go to the Shiloach spring. When they reached the Shiloach, the children would descend and fill the cups. We do not suspect that they will contract impurity from a grave in the depths of the earth at the spring, because it is not ordinary practice to bury the dead in streams.

 

They would ascend and sit on the doors and proceed upward until they reach the Temple Mount. When they reached the Temple Mount, they would descend and proceed on their feet, because the entire area of the Temple Mount and its courtyards was built over a hollow cavity, lest there be a grave in the depths of the earth.

 

They would proceed to the entrance to the Temple Courtyard. At the entrance to the Temple Courtyard, there was a pitcher of ashes. They would take the ashes and place them on the water in the cups and sprinkle them on the priest who burns the heifer.

 

The children who would fill the water, would consecrate it with the ashes and sprinkle it on the priest who burns the heifer must immerse in a mikveh. Even though they are pure with regard to the impurity associated with a human corpse, it is possible that they contracted other forms of impurity.

 

Χ–

Χ›ΦΌΦ°Χ©ΧΦΆΧžΦΌΦ·Χ–ΦΌΦ΄Χ™ΧŸ Χ’ΦΈΧœΦΈΧ™Χ• Χ‘ΦΌΦ΄Χ™ΧžΦ΅Χ™ הַהַ׀ְרָשָׁה ΧΦ΅Χ™ΧŸ ΧžΦ·Χ–ΦΌΦΆΧ” Χ’ΦΈΧœΦΈΧ™Χ• א֢לָּא אָדָם שׁ֢לֹּא נִטְמָא Χ‘ΦΌΦ°ΧžΦ΅Χͺ ΧžΦ΅Χ’Χ•ΦΉΧœΦΈΧ Χ©ΧΦΆΧ”Φ·ΧžΦΌΦ·Χ–ΦΆΧ” Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° שׁ֢יִּהְי֢ה Χ˜ΦΈΧ”Χ•ΦΉΧ¨. וְאִם Χͺֹּאמַר Χ™Φ·Χ–ΦΌΦΆΧ” Χ’ΦΈΧœΦΈΧ™Χ• אִישׁ שׁ֢נִּטְמָא Χ•Φ°Χ”Φ»Χ–ΦΌΦΈΧ” Χ’ΦΈΧœΦΈΧ™Χ•. שׁ֢מָּא Χ–ΦΆΧ” שׁ֢הִזָּה Χ’ΦΈΧœΦΈΧ™Χ• לֹא Χ”ΦΈΧ™ΦΈΧ” Χ˜ΦΈΧ”Χ•ΦΉΧ¨ מִטֻּמְאַΧͺ מ֡Χͺ. Χ•Φ°Χ›Φ΅ΧŸ Χ”Φ·Χ›ΦΌΦ΅ΧœΦ΄Χ™Χ Χ©ΧΦΆΧžΦΌΦ°ΧžΦ·ΧœΦΌΦ°ΧΦ΄Χ™ΧŸ Χ‘ΦΌΦΈΧ”ΦΆΧŸ Χ•ΦΌΧžΦ°Χ§Φ·Χ“ΦΌΦ°Χ©ΧΦ΄Χ™ΧŸ ΧœΦ°Χ”Φ·Χ–ΦΌΧ•ΦΉΧͺ גַל Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ Χ›ΦΌΦ»ΧœΦΌΦΈΧ Χ›ΦΌΦ°ΧœΦ΅Χ™ אֲבָנִים Χ”ΦΈΧ™Χ•ΦΌ Χ©ΧΦΆΧΦ΅Χ™ΧŸ ΧžΦ°Χ§Φ·Χ‘ΦΌΦ°ΧœΦ΄Χ™ΧŸ Χ˜Φ»ΧžΦ°ΧΦΈΧ”. Χ•Φ°Χ›ΦΈΧœ ΧΦ΅ΧœΦΌΧ•ΦΌ הַדְּבָרִים ΧžΦ·Χ’Φ²ΧœΧ•ΦΉΧͺ Χ™Φ°ΧͺΦ΅Χ¨Χ•ΦΉΧͺ Χ”Φ΅ΧŸ שׁ֢גָשׂוּ Χ‘ΦΌΦΈΧ”ΦΌ. Χ•Φ°Χ›Φ΅Χ™Χ¦Φ·Χ“ Χ™Φ΄ΧžΦΌΦΈΧ¦Φ΅Χ אִישׁ שׁ֢לֹּא נִטְמָא Χ‘ΦΌΦ°ΧžΦ΅Χͺ ΧžΦ΅Χ’Χ•ΦΉΧœΦΈΧ. Χ—Φ²Χ¦Φ΅Χ¨Χ•ΦΉΧͺ Χ”ΦΈΧ™Χ•ΦΌ Χ‘ΦΌΦ΄Χ™Χ¨Χ•ΦΌΧ©ΧΦΈΧœΦ·Χ™Φ΄Χ Χ‘ΦΌΦ°Χ Χ•ΦΌΧ™Χ•ΦΉΧͺ גַל Χ’ΦΌΦ·Χ‘ΦΌΦ΅Χ™ Χ”Φ·Χ‘ΦΌΦΆΧœΦ·Χ’ Χ•Φ°ΧͺΦ·Χ—Φ°ΧͺΦΌΦ΅Χ™Χ”ΦΆΧŸ Χ—ΦΈΧœΧ•ΦΌΧœ ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ§ΦΆΧ‘ΦΆΧ¨ Χ”Φ·Χͺְּהוֹם. Χ•ΦΌΧžΦ°Χ‘Φ΄Χ™ΧΦ΄Χ™ΧŸ Χ”ΦΈΧ™Χ•ΦΌ נָשִׁים Χ’Φ»Χ‘ΦΌΦΈΧ¨Χ•ΦΉΧͺ Χ•Φ°Χ™Χ•ΦΉΧœΦ°Χ“Χ•ΦΉΧͺ שָׁם Χ•ΦΌΧžΦ°Χ’Φ·Χ“ΦΌΦ°ΧœΧ•ΦΉΧͺ שָׁם א֢Χͺ בְּנ֡יה֢ם. וּכְשׁ֢יִּרְצוּ ΧœΦ°Χ”Φ·Χ–ΦΌΧ•ΦΉΧͺ גַל Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ ΧžΦ°Χ‘Φ΄Χ™ΧΦ΄Χ™ΧŸ שְׁוָרִים ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ©ΧΦΆΧ›ΦΌΦ°Χ¨Φ΅Χ‘Φ΅Χ™Χ”ΦΆΧŸ Χ Φ°Χ€Χ•ΦΌΧ—Χ•ΦΉΧͺ Χ•ΦΌΧžΦ·Χ ΦΌΦ΄Χ™Χ—Φ΄Χ™Χ גַל Χ’ΦΌΦ·Χ‘ΦΌΦ΅Χ™Χ”ΦΆΧŸ Χ“ΦΌΦ°ΧœΦΈΧͺΧ•ΦΉΧͺ Χ•Φ°Χ™Χ•ΦΉΧ©ΧΦ°Χ‘Φ΄Χ™ΧŸ Χ”Φ·ΧͺΦΌΦ΄Χ™Χ Χ•ΦΉΧ§Χ•ΦΉΧͺ גַל Χ’ΦΌΦ·Χ‘ΦΌΦ΅Χ™ Χ”Φ·Χ“ΦΌΦ°ΧœΦΈΧͺΧ•ΦΉΧͺ Χ›ΦΌΦ°Χ“Φ΅Χ™ שׁ֢יִּהְי֢ה Χ”ΦΈΧΦΉΧ”ΦΆΧœ ΧžΦ·Χ‘Φ°Χ“ΦΌΦ΄Χ™Χœ בּ֡ינָם ΧœΦ°Χ‘Φ΅Χ™ΧŸ הָאָר֢Χ₯ ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ§ΦΆΧ‘ΦΆΧ¨ Χ”Φ·Χͺְּהוֹם. Χ•Φ°Χ›Χ•ΦΉΧ‘Χ•ΦΉΧͺ שׁ֢ל ΧΦΆΧ‘ΦΆΧŸ בְּיָדָם Χ•Φ°Χ”Χ•ΦΉΧœΦ°Χ›Φ΄Χ™ΧŸ ΧœΦ·Χ©ΦΌΧΦ΄Χ™ΧœΧ•ΦΉΧ—Φ·. Χ”Φ΄Χ’ΦΌΦ΄Χ™Χ’Χ•ΦΌ ΧœΦ·Χ©ΦΌΧΦ΄Χ™ΧœΧ•ΦΉΧ—Φ· Χ™Χ•ΦΉΧ¨Φ°Χ“Φ΄Χ™ΧŸ שָׁם Χ•ΦΌΧžΦ°ΧžΦ·ΧœΦΌΦ°ΧΦ΄Χ™ΧŸ Χ©ΧΦΆΧΦ΅Χ™ΧŸ ΧœΦΈΧ—Χ•ΦΌΧ©Χ שָׁם ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ§ΦΆΧ‘ΦΆΧ¨ Χ”Φ·Χͺְּהוֹם Χ©ΧΦΆΧΦ΅Χ™ΧŸ Χ“ΦΌΦΆΧ¨ΦΆΧšΦ° Χ‘ΦΌΦ°Χ Φ΅Χ™ אָדָם ΧœΦ΄Χ§Φ°Χ‘ΦΌΦΉΧ¨ Χ‘ΦΌΦ·Χ ΦΌΦ°Χ”ΦΈΧ¨Χ•ΦΉΧͺ. Χ•Φ°Χ’Χ•ΦΉΧœΦ΄Χ™ΧŸ Χ•Φ°Χ™Χ•ΦΉΧ©ΧΦ°Χ‘Φ΄Χ™ΧŸ גַל Χ’ΦΌΦ·Χ‘ΦΌΦ΅Χ™ Χ”Φ·Χ“ΦΌΦ°ΧœΦΈΧͺΧ•ΦΉΧͺ Χ•Φ°Χ”Χ•ΦΉΧœΦ°Χ›Φ΄Χ™ΧŸ Χ’Φ·Χ“ Χ©ΧΦΆΧžΦΌΦ·Χ’ΦΌΦ΄Χ™Χ’Φ΄Χ™ΧŸ ΧœΦ°Χ”Φ·Χ¨ Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ. Χ”Φ΄Χ’ΦΌΦ΄Χ™Χ’Χ•ΦΌ ΧœΦ°Χ”Φ·Χ¨ Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ Χ™Χ•ΦΉΧ¨Φ°Χ“Φ΄Χ™ΧŸ Χ•ΦΌΧžΦ°Χ”Φ·ΧœΦΌΦ°Χ›Φ΄Χ™ΧŸ גַל Χ¨Φ·Χ’Φ°ΧœΦ΅Χ™Χ”ΦΆΧŸ ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ©ΧΦΆΧ›ΦΌΦΈΧœ Χ”Φ·Χ¨ Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ Χ•Φ°Χ”ΦΈΧ’Φ²Χ–ΦΈΧ¨Χ•ΦΉΧͺ ΧͺΦΌΦ·Χ—Φ°ΧͺΦΌΦ΅Χ™Χ”ΦΆΧŸ Χ”ΦΈΧ™ΦΈΧ” Χ—ΦΈΧœΧ•ΦΌΧœ ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ§ΦΆΧ‘ΦΆΧ¨ Χ”Φ·Χͺְּהוֹם. Χ•ΦΌΧžΦ°Χ”Φ·ΧœΦΌΦ°Χ›Φ΄Χ™ΧŸ Χ’Φ·Χ“ Χ€ΦΌΦΆΧͺΦ·Χ— Χ”ΦΈΧ’Φ²Χ–ΦΈΧ¨ΦΈΧ”. Χ•ΦΌΧ‘Φ°Χ€ΦΆΧͺΦ·Χ— Χ”ΦΈΧ’Φ²Χ–ΦΈΧ¨ΦΈΧ” Χ”ΦΈΧ™ΦΈΧ” קָלָל שׁ֢ל א֡׀֢ר Χ Χ•ΦΉΧ˜Φ°ΧœΦ΄Χ™ΧŸ הָא֡׀֢ר Χ•Φ°Χ Χ•ΦΉΧͺΦ°Χ Φ΄Χ™ΧŸ Χ‘ΦΌΦ·ΧžΦΌΦ·Χ™Φ΄Χ שׁ֢בַּכּוֹבוֹΧͺ Χ•ΦΌΧžΦ·Χ–ΦΌΦ΄Χ™ΧŸ גַל Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£. Χ•ΦΌΧžΦ·Χ˜Φ°Χ‘ΦΌΦ΄Χ™ΧœΦ΄Χ™ΧŸ Χ”ΦΈΧ™Χ•ΦΌ Χ”Φ·ΧͺΦΌΦ΄Χ™Χ Χ•ΦΉΧ§Χ•ΦΉΧͺ Χ©ΧΦΆΧžΦΌΦ°ΧžΦ·ΧœΦΌΦ°ΧΦ΄Χ™ΧŸ Χ•ΦΌΧžΦ°Χ§Φ·Χ“ΦΌΦ°Χ©ΧΦ΄Χ™ΧŸ Χ•ΦΌΧžΦ·Χ–ΦΌΦ΄Χ™ΧŸ גַל Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ אַף גַל Χ€ΦΌΦ΄Χ™ Χ©ΧΦΆΧ”Φ΅ΧŸ Χ˜Φ°Χ”Χ•ΦΉΧ¨Φ΄Χ™ΧŸ מִטֻּמְאַΧͺ Χ”Φ·ΧžΦΌΦ΅Χͺ שׁ֢מָּא Χ Φ΄Χ˜Φ°ΧžΦ°ΧΧ•ΦΌ Χ‘ΦΌΦ°Χ˜Φ»ΧžΦ°ΧΦΈΧ” אַח֢ר֢Χͺ:

rushin diarhea ID: 148907 April 30, 2022, 2:13 p.m. No.16184522   πŸ—„οΈ.is πŸ”—kun

8

When a child immersed himself in a mikveh in order to fill pitchers with water and sprinkle it, another child should not fill those containers with water even though he immersed himself.

 

When a child immersed himself to sprinkle the water of the ashes on one priest, he may not sprinkle the water on another priest until he immerses again for the sake of purifying that priest. Similarly, when utensils or people were purified for the sake of offering one red heifer, they should not become involved in the offering of another red heifer until they immerse themselves for its sake. All of these are extra stringencies required for the offering of the red heifer.

 

Χ—

ΧͺΦΌΦ΄Χ™Χ Χ•ΦΉΧ§ Χ©ΧΦΆΧ˜ΦΌΦΈΧ‘Φ·Χœ ΧœΦ°ΧžΦ·ΧœΦΌΦ°ΧΧ•ΦΉΧͺ Χ•ΦΌΧœΦ°Χ”Φ·Χ–ΦΌΧ•ΦΉΧͺ לֹא Χ™Φ°ΧžΦ·ΧœΦΌΦ΅Χ Χ‘ΦΌΦ°Χ›Φ΅ΧœΦΈΧ™Χ• ΧͺΦΌΦ΄Χ™Χ Χ•ΦΉΧ§ אַח֡ר אַף גַל Χ€ΦΌΦ΄Χ™ Χ©ΧΦΆΧ˜ΦΌΦΈΧ‘Φ·Χœ. Χ•Φ°ΧͺΦ΄Χ™Χ Χ•ΦΉΧ§ Χ©ΧΦΆΧ˜ΦΌΦΈΧ‘Φ·Χœ ΧœΦ°Χ”Φ·Χ–ΦΌΧ•ΦΉΧͺ גַל Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ–ΦΆΧ” א֡ינוֹ ΧžΦ·Χ–ΦΌΦΆΧ” גַל Χ›ΦΌΦΉΧ”Φ΅ΧŸ אַח֡ר Χ’Φ·Χ“ Χ©ΧΦΆΧ™ΦΌΦ΄Χ˜Φ°Χ‘ΦΌΧœ לְשׁ֡ם ΧžΦ·Χ’Φ²Χ©Χ‚ΦΆΧ” Χ–ΦΆΧ” Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ. Χ•Φ°Χ›Φ΅ΧŸ Χ›ΦΌΦ΅ΧœΦ΄Χ™Χ Χ©ΧΦΆΧ˜ΦΌΦ΄Χ”Φ²Χ¨Χ•ΦΌΧ ΧœΦ°Χ—Φ·Χ˜ΦΌΦΈΧΧͺ Χ–Χ•ΦΉ Χ•ΦΌΧ‘Φ°Χ Φ΅Χ™ אָדָם Χ©ΧΦΆΧ˜ΦΌΦ΄Χ”Φ²Χ¨Χ•ΦΌΧ ΧœΦ°Χ—Φ·Χ˜ΦΌΦΈΧΧͺ Χ–Χ•ΦΉ לֹא Χ™Φ΄ΧͺΦ°Χ’Φ·Χ‘ΦΌΦ΅Χ§ בָּה֢ם Χ‘ΦΌΦ°Χ€ΦΈΧ¨ΦΈΧ” אַח֢ר֢Χͺ Χ’Φ·Χ“ Χ©ΧΦΆΧ™ΦΌΦ΄Χ˜Φ°Χ‘ΦΌΦ°ΧœΧ•ΦΌ ΧœΦ΄Χ©ΧΦ°ΧžΦΈΧ”ΦΌ. Χ•Φ°Χ›ΦΈΧœ הַדְּבָרִים Χ”ΦΈΧΦ΅ΧœΦΌΧ•ΦΌ ΧžΦ·Χ’Φ²ΧœΧ•ΦΉΧͺ Χ™Φ°ΧͺΦ΅Χ¨Χ•ΦΉΧͺ Χ‘ΦΌΦ°Χ€ΦΈΧ¨ΦΈΧ”:

rushin diarhea ID: 148907 chapter 3 of 15 April 30, 2022, 2:16 p.m. No.16184546   πŸ—„οΈ.is πŸ”—kun   >>4550

1

The red heifer should be burnt only outside the Temple Mount, as Numbers 19:3 states: "And you shall take it outside the camp." They would burn it on the Mount of Olives. A ramp was built from the Temple Mount to the Mount of Olives. Below it were arches upon arches, i.e., an arch on two arches, so that there would be empty space under it, lest there be a grave in the depths of the earth. Similarly, the place where the heifer was burnt and the place of immersion on the Mount of Olives had the space under them hollowed, lest there be a grave in the depths of the earth.

 

The red heifer, the one who would burn it, and all those who assist in its burning go from the Temple Mount to the Mount of Olives on this ramp.

 

א

ΧΦ΅Χ™ΧŸ Χ©Χ‚Χ•ΦΉΧ¨Φ°Χ€Φ΄Χ™ΧŸ א֢Χͺ Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” א֢לָּא Χ—Χ•ΦΌΧ₯ ΧœΦ°Χ”Φ·Χ¨ Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ’) "וְהוֹצִיא אֹΧͺΦΈΧ”ΦΌ" א֢ל ΧžΦ΄Χ—Χ•ΦΌΧ₯ ΧœΦ·ΧžΦΌΦ·Χ—Φ²Χ ΦΆΧ”. Χ•ΦΌΧ‘Φ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ” Χ”ΦΈΧ™Χ•ΦΌ Χ©Χ‚Χ•ΦΉΧ¨Φ°Χ€Φ΄Χ™ΧŸ אוֹΧͺΦΈΧ”ΦΌ. וְכ֢ב֢שׁ Χ”ΦΈΧ™Χ•ΦΌ Χ’Χ•ΦΉΧ©Χ‚Φ΄Χ™ΧŸ ΧžΦ΅Χ”Φ·Χ¨ Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ ΧœΦ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ” Χ•Φ°ΧͺΦ·Χ—Φ°ΧͺΦΌΦΈΧ™Χ• Χ‘ΦΌΦΈΧ Χ•ΦΌΧ™ Χ›ΦΌΦ΄Χ€ΦΌΦ΄Χ™ΧŸ Χ›ΦΌΦ΄Χ€ΦΌΦ΄Χ™ΧŸ Χ•Φ°Χ›Φ΄Χ€ΦΌΦΈΧ” גַל Χ›ΦΌΦΈΧœ שְׁנ֡י Χ›ΦΌΦ΄Χ€ΦΌΦ΄Χ™ΧŸ Χ›ΦΌΦ°Χ“Φ΅Χ™ שׁ֢יִּהְיוּ שְׁנ֡י Χ¨Φ·Χ’Φ°ΧœΦ΅Χ™ Χ”Φ·Χ›ΦΌΦ΄Χ€ΦΌΦΈΧ” גַל Χ’ΦΌΦ·Χ’ שְׁנ֡י Χ›ΦΌΦ΄Χ€ΦΌΦ΄Χ™ΧŸ שׁ֢ΧͺΦΌΦ·Χ—Φ°ΧͺΦΌΦΆΧ™Χ”ΦΈ. Χ›ΦΌΦ°Χ“Φ΅Χ™ שׁ֢ΧͺΦΌΦ΄Χ”Φ°Χ™ΦΆΧ” ΧͺΦΌΦ·Χ—Φ·Χͺ Χ”Φ·Χ›ΦΌΧœ Χ—ΦΈΧœΧ•ΦΌΧœ ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ§ΦΆΧ‘ΦΆΧ¨ Χ”Φ·Χͺְּהוֹם. אַף ΧžΦ°Χ§Χ•ΦΉΧ Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ Χ•ΦΌΧžΦ°Χ§Χ•ΦΉΧ Χ”Φ·Χ˜ΦΌΦ°Χ‘Φ΄Χ™ΧœΦΈΧ” שׁ֢הָיוּ Χ‘ΦΌΦ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ” ΧͺΦΌΦ·Χ—Φ°ΧͺΦΌΦ΅Χ™Χ”ΦΆΧŸ Χ—ΦΈΧœΧ•ΦΌΧœ ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ§ΦΆΧ‘ΦΆΧ¨ Χ”Φ·Χͺְּהוֹם. Χ•Φ°Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” Χ•Φ°Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ Χ•Φ°Χ›ΦΈΧœ Χ”Φ·ΧžΦ°Χ‘Φ·Χ’Φ²Χ“Φ΄Χ™ΧŸ Χ‘ΦΌΦ΄Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ Χ™Χ•ΦΉΧ¦Φ°ΧΦ΄Χ™ΧŸ ΧžΦ΅Χ”Φ·Χ¨ Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ ΧœΦ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ” גַל Χ’ΦΌΦ·Χ‘ΦΌΦ΅Χ™ כּ֢ב֢שׁ Χ–ΦΆΧ”:

 

2

How was the red heifer burnt? The elders of Israel would walk to the Mount of Olives first. There was a mikveh there. The priest, those assisting in burning it, and the heifer would go out on the ramp and come to the Mount of Olives.

 

There they would make the priest impure. The elders would rest their hands on the priest and tell him: "Immerse yourself." If he was a High Priest, they would tell him: "My sir, the High Priest, immerse yourself." He would descend, immerse himself, ascend, and dry himself.

 

There was wood arranged there: cedar wood, oak wood, pine wood, and smooth fig wood. An arrangement like a tower was made and windows were made in the midst of it, so that the fire would flame in them. The front of the arrangement was in the west.

 

The heifer would be tied with a rope of love grass and it would be brought onto the arrangement with its head to the south and its face to the west. The priest would stand to the east with his head facing west. He would slaughter the heifer with his right hand and receive its blood in his left hand. With his right finger, he would sprinkle from the blood in his left palm seven times toward the Holy of Holies. He would dip his finger in the blood for every sprinkling. The remainder of the blood on his finger was disqualified for sprinkling, Therefore, after every sprinkling, he would clean his finger on the body of the heifer.

rushin diarhea ID: 148907 April 30, 2022, 2:16 p.m. No.16184550   πŸ—„οΈ.is πŸ”—kun   >>4551

>>16184546

When he completed sprinkling, he would clean his hands on the body of the heifer and descend from the arrangement. He would light the fire with small kindling twigs and place them below the wood of the arrangement. The fire would begin to catch in it. The priest would stand at a distance and watch it until the fire catches in its larger portion and its belly becomes ripped open.

 

Afterwards, he takes a branch of a cedar tree and hyssop that is at least a handbreadth long, and wool dyed crimson weighing five selaim. He asks the people standing there: "Is this a piece of cedar?" "Is this a piece of cedar?" "Is this a piece of cedar?" "Is this hyssop?" "Is this hyssop?" "Is this hyssop?" "Is this a crimson thread?" "Is this a crimson thread?" "Is this a crimson thread?", asking each question three times. They answer: "Yes!" "Yes!" "Yes!", three times for each set of questions.

 

Why is all this necessary? Because there are seven species of cedar, four species of hyssop, and several options to produce red dye. Some dye with madder and some dye with lacca sap, and some dye with tola'at. Tola'at refers to very red berries that resemble carob seeds. They are like sumach berries. There is a bug, like a gnat, in every berry. Since there are different types of species for each of the entities involved, the priest notifies everyone and informs them that these are the species mentioned in the Torah.

rushin diarhea ID: 148907 April 30, 2022, 2:17 p.m. No.16184551   πŸ—„οΈ.is πŸ”—kun   >>4559

>>16184550

The hyssop mentioned in the Torah is the type of hyssop eaten by home-owners and used as a condiment in certain dishes. The hyssop, cedar, and wool dyed crimson are all absolute requirements, without one of which, the others are not acceptable. The priest should bind the hyssop together with the cedar branch with the crimson thread and then throw them into the belly of the heifer, as Numbers 19:6 states: "He shall cast them into the midst of the conflagration of the heifer."

 

He should not cast them into the heifer until the fire has caught hold of the larger portion of it and not after it has been reduced to ashes. If he casts them at those times, it is unacceptable, as indicated by the phrase: "into the midst of the conflagration," i.e., not before the fire has caught onto its larger portion and not after it was reduced to ashes. Whether one cast all three of them together or one after the other, whether one cast them into the heifer's body or into the fire, whether its belly burst open on its own accord or the priest ripped it open by hand or with a utensil, it is acceptable.

 

Χ‘

Χ›ΦΌΦ΅Χ™Χ¦Φ·Χ“ Χ©Χ‚Χ•ΦΉΧ¨Φ°Χ€Φ΄Χ™ΧŸ אוֹΧͺΦΈΧ”ΦΌ. Χ–Φ΄Χ§Φ°Χ Φ΅Χ™ Χ™Φ΄Χ©Χ‚Φ°Χ¨ΦΈΧΦ΅Χœ Χ”ΦΈΧ™Χ•ΦΌ ΧžΦ·Χ§Φ°Χ“ΦΌΦ΄Χ™ΧžΦ΄Χ™ΧŸ Χ‘ΦΌΦ°Χ¨Φ·Χ’Φ°ΧœΦ΅Χ™Χ”ΦΆΧŸ ΧœΦ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ” Χ•ΦΌΧ‘Φ΅Χ™Χͺ Χ˜Φ°Χ‘Φ΄Χ™ΧœΦΈΧ” Χ”ΦΈΧ™ΦΈΧ” שָׁם. Χ•Φ°Χ›ΦΉΧ”Φ΅ΧŸ Χ•Φ°Χ”Φ·ΧžΦ°Χ‘Φ·Χ’Φ²Χ“Φ΄Χ™ΧŸ Χ‘ΦΌΦ΄Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ Χ•Φ°Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” Χ™Χ•ΦΉΧ¦Φ°ΧΦ΄Χ™ΧŸ גַל הַכּ֢ב֢שׁ Χ•ΦΌΧ‘ΦΈΧΦ΄Χ™ΧŸ ΧœΦ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ”. Χ•ΦΌΧžΦ°Χ˜Φ·ΧžΦΌΦ°ΧΦ΄Χ™ΧŸ א֢Χͺ Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ•Φ°Χ‘Χ•ΦΉΧžΦ°Χ›Φ΄Χ™ΧŸ הַזְּק֡נִים א֢Χͺ יְד֡יה֢ם גַל Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ•Φ°ΧΧ•ΦΉΧžΦ°Χ¨Φ΄Χ™Χ ΧœΧ•ΦΉ Χ˜Φ°Χ‘Χœ אַחַΧͺ. וְאִם Χ”ΦΈΧ™ΦΈΧ” Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ’ΦΌΦΈΧ“Χ•ΦΉΧœ ΧΧ•ΦΉΧžΦ°Χ¨Φ΄Χ™Χ ΧœΧ•ΦΉ אִישִׁי Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ’ΦΌΦΈΧ“Χ•ΦΉΧœ Χ˜Φ°Χ‘Χœ אַחַΧͺ. Χ™ΦΈΧ¨Φ·Χ“ Χ•Φ°Χ˜ΦΈΧ‘Φ·Χœ Χ•Φ°Χ’ΦΈΧœΦΈΧ” Χ•Φ°Χ Φ΄Χ‘Φ°ΧͺΦΌΦ·Χ€ΦΌΦ΅Χ’. וְג֡צִים ΧžΦ°Χ‘Φ»Χ“ΦΌΦΈΧ¨Φ΄Χ™Χ Χ”ΦΈΧ™Χ•ΦΌ שָׁם אֲרָזִים ΧΦ·ΧœΦΌΧ•ΦΉΧ Φ΄Χ™Χ וּבְרוֹשִׁים Χ•Φ·Χ’Φ²Χ¦Φ΅Χ™ Χͺְּא֡נָה Χ—Φ²ΧœΦΈΧ§ΦΈΧ”. Χ•Φ°Χ’Χ•ΦΉΧ©Χ‚Φ΄Χ™ΧŸ ΧžΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” Χ›ΦΌΦ°ΧžΦ΄Χ™ΧŸ ΧžΦ΄Χ’Φ°Χ“ΦΌΦΈΧœ Χ•ΦΌΧžΦ°Χ€Φ·ΧͺΦΌΦ°Χ—Φ΄Χ™ΧŸ Χ‘ΦΌΦΈΧ”ΦΌ Χ—Φ·ΧœΦΌΧ•ΦΉΧ Χ•ΦΉΧͺ Χ›ΦΌΦ°Χ“Φ΅Χ™ שׁ֢ΧͺΦΌΦ΄Χ”Φ°Χ™ΦΆΧ” הָאוּר ΧžΦ°ΧœΦ·Χ‘ΦΌΦΆΧ‘ΦΆΧͺ Χ‘ΦΌΦΈΧ”ΦΆΧŸ. Χ•ΦΌΧžΦ·Χ¨Φ°ΧΦ΅Χ” Χ”Φ·ΧžΦΌΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” Χ‘ΦΌΦ°ΧžΦ·Χ’Φ²Χ¨ΦΈΧ‘. Χ•Φ°Χ›Χ•ΦΉΧ€Φ°ΧͺΦ΄Χ™ΧŸ א֢Χͺ Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” Χ‘ΦΌΦ°Χ—ΦΆΧ‘ΦΆΧœ שׁ֢ל ΧžΦΆΧ’ΦΆΧ’ Χ•Φ°Χ Χ•ΦΉΧͺΦ°Χ Φ΄Χ™ΧŸ אוֹΧͺΦΈΧ”ΦΌ גַל Χ’ΦΌΦ·Χ‘ΦΌΦ΅Χ™ Χ”Φ·ΧžΦΌΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” רֹאשָׁהּ ΧœΦ°Χ“ΦΈΧ¨Χ•ΦΉΧ Χ•ΦΌΧ€ΦΈΧ ΦΆΧ™Χ”ΦΈ ΧœΦ°ΧžΦ·Χ’Φ²Χ¨ΦΈΧ‘. Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ’Χ•ΦΉΧžΦ΅Χ“ Χ‘ΦΌΦ·ΧžΦΌΦ΄Χ–Φ°Χ¨ΦΈΧ— Χ•ΦΌΧ€ΦΈΧ ΦΈΧ™Χ• ΧœΦ·ΧžΦΌΦ·Χ’Φ²Χ¨ΦΈΧ‘. Χ©ΧΧ•ΦΉΧ—Φ΅Χ˜ Χ‘ΦΌΦ΄Χ™ΧžΦ΄Χ™Χ Χ•ΦΉ Χ•ΦΌΧžΦ°Χ§Φ·Χ‘ΦΌΦ΅Χœ הַדָּם Χ‘ΦΌΦ΄Χ©Χ‚Φ°ΧžΦΉΧΧœΧ•ΦΉ. Χ•ΦΌΧžΦ·Χ–ΦΌΦΆΧ” בְּא֢צְבָּגוֹ Χ”Φ·Χ™Φ°ΧžΦΈΧ Φ΄Χ™Χͺ מִן הַדָּם שׁ֢בְּכַ׀ּוֹ Χ”Φ·Χ©ΦΌΧ‚Φ°ΧžΦΈΧΧœΦ΄Χ™Χͺ שׁ֢בַג Χ€ΦΌΦ°Χ’ΦΈΧžΦ΄Χ™Χ Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ Χ‘ΦΌΦ΅Χ™Χͺ קָדְשׁ֡י הַקָּדָשִׁים. גַל Χ›ΦΌΦΈΧœ הַזָּאָה Χ˜Φ°Χ‘Φ΄Χ™ΧœΦ·Χͺ א֢צְבַּג בְּדָם. וּשְׁיָר֡י הַדָּם שׁ֢בָּא֢צְבַּג Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦ΄Χ™Χ ΧœΦ°Χ”Φ·Χ–ΦΌΦΈΧ™ΦΈΧ” ΧœΦ°Χ€Φ΄Χ™Χ›ΦΈΧšΦ° גַל Χ›ΦΌΦΈΧœ הַזָּאָה ΧžΦ°Χ§Φ·Χ ΦΌΦ΅Χ—Φ· א֢צְבָּגוֹ Χ‘ΦΌΦ°Χ’Χ•ΦΌΧ€ΦΈΧ”ΦΌ שׁ֢ל Χ€ΦΌΦΈΧ¨ΦΈΧ”. Χ’ΦΌΦΈΧžΦ·Χ¨ ΧžΦ΄ΧœΦΌΦ°Χ”Φ·Χ–ΦΌΧ•ΦΉΧͺ ΧžΦ°Χ§Φ·Χ ΦΌΦ΅Χ—Φ· א֢Χͺ Χ™ΦΈΧ“ΦΈΧ™Χ• Χ‘ΦΌΦ°Χ’Χ•ΦΌΧ€ΦΈΧ”ΦΌ שׁ֢ל Χ€ΦΌΦΈΧ¨ΦΈΧ” Χ•Φ°Χ™Χ•ΦΉΧ¨Φ΅Χ“ מִן Χ”Φ·ΧžΦΌΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” Χ•Φ°Χ”Φ΄Χ¦ΦΌΦ΄Χ™Χͺ א֢Χͺ הָא֡שׁ בְּג֡צִים Χ§Φ°Χ˜Φ·Χ ΦΌΦ΄Χ™Χ Χ•Φ°Χ”Φ΄Χ›Φ°Χ Φ΄Χ™Χ‘ΦΈΧŸ ΧͺΦΌΦ·Χ—Φ·Χͺ Χ’Φ²Χ¦Φ΅Χ™ Χ”Φ·ΧžΦΌΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” Χ•Φ°Χ”Φ΄ΧͺΦ°Χ—Φ΄Χ™Χœ הָא֡שׁ Χ‘ΦΌΦΈΧ”ΦΌ Χ•Φ°Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ’Χ•ΦΉΧžΦ΅Χ“ Χ‘ΦΌΦ°Χ¨ΦΈΧ—Χ•ΦΉΧ§ Χ•ΦΌΧžΦ°Χ©ΧΦ·ΧžΦΌΦ΅Χ¨ ΧœΦΈΧ”ΦΌ Χ’Φ·Χ“ שׁ֢יִּצַּΧͺ א֢Χͺ הָאוּר Χ‘ΦΌΦ°Χ¨Φ»Χ‘ΦΌΦΈΧ”ΦΌ Χ•Φ°ΧͺΦ΄Χ§ΦΌΦΈΧ¨Φ·Χ’ Χ‘ΦΌΦ΄Χ˜Φ°Χ ΦΈΧ”ΦΌ. וְאַחַר Χ›ΦΌΦΈΧšΦ° Χ Χ•ΦΉΧ˜Φ΅Χœ Χ’Φ΅Χ₯ א֢ר֢ז וְא֡זוֹב ΧΦ΅Χ™ΧŸ Χ€ΦΌΦΈΧ—Χ•ΦΉΧͺ ΧžΦ΄Χ˜ΦΌΦΆΧ€Φ·Χ— Χ•Φ°Χ¦ΦΆΧžΦΆΧ¨ Χ¦ΦΈΧ‘Χ•ΦΌΧ’Φ· Χ‘ΦΌΦ°ΧͺΧ•ΦΉΧœΦ·Χ’Φ·Χͺ מִשְׁקַל Χ—Φ²ΧžΦ΄Χ©ΦΌΧΦΈΧ” Χ‘Φ°ΧœΦΈΧ’Φ΄Χ™Χ Χ•Φ°ΧΧ•ΦΉΧžΦ΅Χ¨ ΧœΦΈΧ’Χ•ΦΉΧžΦ°Χ“Φ΄Χ™Χ שָׁם. Χ’Φ΅Χ₯ א֢ר֢ז Χ–ΦΆΧ” Χ’Φ΅Χ₯ א֢ר֢ז Χ–ΦΆΧ” Χ’Φ΅Χ₯ א֢ר֢ז Χ–ΦΆΧ”. א֡זוֹב Χ–ΦΆΧ” א֡זוֹב Χ–ΦΆΧ” א֡זוֹב Χ–ΦΆΧ”. שְׁנִי ΧͺΦΌΧ•ΦΉΧœΦ·Χ’Φ·Χͺ Χ–ΦΆΧ” שְׁנִי ΧͺΦΌΧ•ΦΉΧœΦ·Χ’Φ·Χͺ Χ–ΦΆΧ” שְׁנִי ΧͺΦΌΧ•ΦΉΧœΦ·Χ’Φ·Χͺ Χ–ΦΆΧ”. שָׁלֹשׁ Χ€ΦΌΦ°Χ’ΦΈΧžΦ΄Χ™Χ גַל Χ›ΦΌΦΈΧœ א֢חָד וְא֢חָד. Χ•Φ°Χ”Φ΅ΧŸ ΧΧ•ΦΉΧžΦ°Χ¨Φ΄Χ™ΧŸ ΧœΧ•ΦΉ Χ”Φ΅Χ™ΧŸ Χ”Φ΅Χ™ΧŸ Χ”Φ΅Χ™ΧŸ שָׁלֹשׁ Χ€ΦΌΦ°Χ’ΦΈΧžΦ΄Χ™Χ גַל Χ›ΦΌΦΈΧœ א֢חָד וְא֢חָד. Χ•Φ°Χ›ΦΈΧœ Χ›ΦΌΦΈΧšΦ° ΧœΦΈΧžΦΌΦΈΧ” ΧœΦ°Χ€Φ΄Χ™ Χ©ΧΦΆΧžΦΌΦ΄Χ™Χ Φ΅Χ™ אֲרָזִים שִׁבְגָה Χ”Φ΅ΧŸ Χ•ΦΌΧžΦ΄Χ™Χ Φ΅Χ™ א֡זוֹב אַרְבָּגָה Χ•Φ°Χ”Φ·Χ¦ΦΌΦΈΧ‘Χ•ΦΌΧ’Φ· אָדֹם י֡שׁ Χ©ΧΦΆΧ¦ΦΌΧ•ΦΉΧ‘Φ°Χ’Φ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ בְּ׀וּאָה וְי֡שׁ Χ©ΧΦΆΧ¦ΦΌΧ•ΦΉΧ‘Φ°Χ’Φ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ Χ‘ΦΌΦ°ΧœΦ·Χ›ΦΌΦΈΧ וְי֡שׁ Χ©ΧΦΆΧ¦ΦΌΧ•ΦΉΧ‘Φ°Χ’Φ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ Χ‘ΦΌΦ°ΧͺΧ•ΦΉΧœΦ·Χ’Φ·Χͺ Χ•Φ°Χ”Φ·ΧͺΦΌΧ•ΦΉΧœΦ·Χ’Φ·Χͺ הִיא הַגַּרְגְּרִים Χ”ΦΈΧΦ²Χ“Φ»ΧžΦΌΦ΄Χ™Χ Χ‘ΦΌΦ°Χ™Χ•ΦΉΧͺΦ΅Χ¨ Χ”Φ·Χ“ΦΌΧ•ΦΉΧžΦ΄Χ™Χ ΧœΦ°Χ’Φ·Χ¨Φ°Χ’Φ΄Χ™Χ Φ΅Χ™ ה֢חָרוּבִים Χ•Φ°Χ”Φ΅ΧŸ Χ›ΦΌΦ°ΧžΧ•ΦΉ הָאוֹג Χ•Φ°ΧͺΧ•ΦΉΧœΦ·Χ’Φ·Χͺ Χ›ΦΌΦ°ΧžΧ•ΦΉ Χ™Φ·Χͺּוּשׁ י֡שׁ Χ‘ΦΌΦ°Χ›ΦΈΧœ Χ’ΦΌΦ·Χ¨Φ°Χ’ΦΌΦ΄Χ™Χ¨ ΧžΦ΅Χ”ΦΆΧŸ Χ•ΦΌΧœΦ°Χ€Φ΄Χ™Χ›ΦΈΧšΦ° ΧžΧ•ΦΉΧ“Φ΄Χ™Χ’Φ· ΧœΦ·Χ›ΦΌΧœ Χ•ΦΌΧžΦ°Χ’Φ·ΧœΦΌΦΆΧ” ΧœΦΈΧ”ΦΆΧŸ Χ©ΧΦΆΧΦ΅ΧœΦΌΧ•ΦΌ Χ”Φ΅ΧŸ Χ”Φ·ΧžΦΌΦ΄Χ™Χ Φ΄Χ™Χ Χ”ΦΈΧΦ²ΧžΧ•ΦΌΧ¨Φ΄Χ™Χ Χ‘ΦΌΦ·ΧͺΦΌΧ•ΦΉΧ¨ΦΈΧ”. וְהָא֡זוֹב Χ”ΦΈΧΦΈΧžΧ•ΦΌΧ¨ Χ‘ΦΌΦ·ΧͺΦΌΧ•ΦΉΧ¨ΦΈΧ” הוּא הָא֡זוֹב Χ©ΧΦΆΧΧ•ΦΉΧ›Φ°ΧœΦ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ Χ‘ΦΌΦ·Χ’Φ²ΧœΦ΅Χ™ Χ‘ΦΌΦΈΧͺִּים Χ•ΦΌΧžΦ°ΧͺΦ·Χ‘ΦΌΦ°ΧœΦ΄Χ™ΧŸ Χ‘ΦΌΧ•ΦΉ Χ”Φ·Χ§ΦΌΦ°Χ“Φ΅Χ¨Χ•ΦΉΧͺ. הָא֡זוֹב וְהָא֢ר֢ז Χ•Φ°Χ”Φ·ΧͺΦΌΧ•ΦΉΧœΦ·Χ’Φ·Χͺ שְׁלָשְׁΧͺָּן ΧžΦ°Χ’Φ·Χ›ΦΌΦ°Χ‘Φ΄Χ™ΧŸ Χ–ΦΆΧ” א֢Χͺ Χ–ΦΆΧ”. Χ•Φ°Χ›Χ•ΦΉΧ¨Φ΅ΧšΦ° הָא֡זוֹב גִם הָא֢ר֢ז Χ‘ΦΌΦ°ΧœΦΈΧ©ΧΧ•ΦΉΧŸ שׁ֢ל שָׁנִי Χ•ΦΌΧžΦ·Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° א֢ל ΧͺΦΌΧ•ΦΉΧšΦ° Χ‘ΦΌΦ΄Χ˜Φ°Χ ΦΈΧ”ΦΌ שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ•) "Χ•Φ°Χ”Φ΄Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° א֢ל ΧͺΦΌΧ•ΦΉΧšΦ° Χ©Χ‚Φ°Χ¨Φ΅Χ€Φ·Χͺ Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ”". וְא֡ינוֹ ΧžΦ·Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° קֹד֢ם שׁ֢יַּצִּיΧͺ הָאוּר Χ‘ΦΌΦ°Χ¨Φ»Χ‘ΦΌΦΈΧ”ΦΌ Χ•Φ°ΧœΦΉΧ אַחַר שׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר וְאִם Χ”Φ΄Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ” שׁ֢נּ֢אֱמַר א֢ל ΧͺΦΌΧ•ΦΉΧšΦ° Χ©Χ‚Φ°Χ¨Φ΅Χ€Φ·Χͺ לֹא קֹד֢ם שׁ֢יִּצַּΧͺ הָאוּר Χ‘ΦΌΦ°Χ¨Φ»Χ‘ΦΌΦΈΧ”ΦΌ Χ•Φ°ΧœΦΉΧ אַחַר שׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר. Χ‘ΦΌΦ΅Χ™ΧŸ Χ©ΧΦΆΧ”Φ΄Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° שְׁלָשְׁΧͺָּן כְּאַחַΧͺ Χ‘ΦΌΦ΅Χ™ΧŸ Χ©ΧΦΆΧ”Φ΄Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° Χ–ΦΆΧ” אַחַר Χ–ΦΆΧ” Χ‘ΦΌΦ΅Χ™ΧŸ Χ©ΧΦΆΧ”Φ΄Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° לְΧͺΧ•ΦΉΧšΦ° Χ’ΦΌΧ•ΦΌΧ€ΦΈΧ”ΦΌ אוֹ לְΧͺΧ•ΦΉΧšΦ° Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ Χ‘ΦΌΦ΅Χ™ΧŸ שׁ֢נִּקְרְגָה ΧžΦ΅ΧΦ΅ΧœΦΆΧ™Χ”ΦΈ וְאַחַר Χ›ΦΌΦΈΧšΦ° Χ”Φ΄Χ©ΧΦ°ΧœΦ΄Χ™ΧšΦ° Χ‘ΦΌΦ΅Χ™ΧŸ שׁ֢קְּרָגָהּ Χ‘ΦΌΦ°Χ™ΦΈΧ“Χ•ΦΉ אוֹ Χ‘ΦΌΦ΄Χ›Φ°ΧœΦ΄Χ™ כְּשׁ֡רָה:

rushin diarhea ID: 148907 April 30, 2022, 2:18 p.m. No.16184559   πŸ—„οΈ.is πŸ”—kun

>>16184551

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When the process of burning it has been completed, its remnants and all of the pieces of wood in its arrangement that were burnt with it are beaten with clubs and everything is raked out with rakes. Anything - whether from its flesh or from the wood - that has been blackened and is possible to be crushed and reduced to ashes, should be crushed and reduced to ashes. If something has no trace of ash on it, it is left. Any piece of bone that remains from the heifer's bones that was not burnt should be crushed regardless.

 

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Χ Φ΄Χ’Φ°ΧžΦ°Χ¨ΦΈΧ” Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ Χ—Χ•ΦΉΧ‘Φ°Χ˜Φ΄Χ™ΧŸ אוֹΧͺΦΈΧ”ΦΌ Χ‘ΦΌΦ°ΧžΦ·Χ§Φ°ΧœΧ•ΦΉΧͺ הִיא Χ•Φ°Χ›ΦΈΧœ Χ’Φ²Χ¦Φ΅Χ™ Χ”Φ·ΧžΦΌΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” שׁ֢נִּשְׂרְ׀ָה Χ‘ΦΌΦΈΧ”ΦΆΧŸ Χ•Φ°Χ›Χ•ΦΉΧ‘Φ°Χ¨Φ΄Χ™ΧŸ א֢Χͺ Χ”Φ·Χ›ΦΌΧœ Χ‘ΦΌΦ΄Χ›Φ°Χ‘ΦΈΧ¨Χ•ΦΉΧͺ Χ•Φ°Χ›ΦΈΧœ שָׁחֹר שׁ֢א֢׀ְשָׁר שׁ֢יִּכָּΧͺ֡שׁ Χ•Φ°Χ™Φ΄Χ”Φ°Χ™ΦΆΧ” א֡׀֢ר Χ‘ΦΌΦ΅Χ™ΧŸ ΧžΦ΄Χ‘ΦΌΦ°Χ©Χ‚ΦΈΧ¨ΦΈΧ”ΦΌ Χ‘ΦΌΦ΅Χ™ΧŸ מִן הָג֡צִים Χ›ΦΌΧ•ΦΉΧͺΦ°Χ©ΧΦ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ Χ’Φ·Χ“ שׁ֢יּ֡גָשׂ֢ה א֡׀֢ר Χ•Φ°Χ©ΧΦΆΧΦ΅Χ™ΧŸ Χ‘ΦΌΧ•ΦΉ א֡׀֢ר ΧžΦ·Χ ΦΌΦ΄Χ™Χ—Φ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ Χ•Φ°Χ›ΦΈΧœ ג֢צ֢ם שׁ֢נִּשְׁאַר ΧžΦ΅Χ’Φ²Χ¦ΦΈΧžΦΆΧ™Χ”ΦΈ Χ‘ΦΌΦ°ΧœΦΉΧ Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧ” Χ‘ΦΌΦ΅Χ™ΧŸ Χ›ΦΌΦΈΧšΦ° Χ•ΦΌΧ‘Φ΅Χ™ΧŸ Χ›ΦΌΦΈΧšΦ° Χ”ΦΈΧ™ΦΈΧ” Χ Φ΄Χ›Φ°Χͺַּשׁ:

 

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None of its ashes are brought into the Temple Courtyard for storage, as ibid.:9 states: "And he shall place it outside the camp." The ashes were divided into three portions: one was placed in the chayl, one on the Mount of Olives, and one was divided among all the priestly guardposts.

 

The one that was divided among all the priestly watches was used by the priests to sanctify themselves. The one that was placed on the Mount of Olives was used by the entire Jewish people for sprinkling. And the one that was placed in the chayl was prepared and hidden away, as implied by ibid. which states: "It will be a security for the congregation of Israel." This teaches that it was put away for safekeeping.

 

Indeed, in the chayl, they would put away for safekeeping a portion of the ashes from every red heifer that was burnt. Nine red heifers were offered from the time that they were commanded to fulfill this mitzvah until the time when the Temple was destroyed a second time. The first was brought by Moses our teacher. The second was brought by Ezra. Seven others were offered until the destruction of the Second Temple. And the tenth will be brought by the king Mashiach; may he speedily be revealed. Amen, so may it be G‑d's will.

 

Χ“

ΧΦ΅Χ™ΧŸ ΧžΦ·Χ›Φ°Χ Φ΄Χ™Χ‘Φ΄Χ™ΧŸ Χ›ΦΌΦ°ΧœΧ•ΦΌΧ ΧžΦ΅ΧΦΆΧ€Φ°Χ¨ΦΈΧ”ΦΌ ΧœΦ°Χ”Φ·Χ ΦΌΦ΄Χ™Χ—Χ•ΦΉ Χ‘ΦΌΦΈΧ’Φ²Χ–ΦΈΧ¨ΦΈΧ” שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ ט) "Χ•Φ°Χ”Φ΄Χ ΦΌΦ΄Χ™Χ—Φ· ΧžΦ΄Χ—Χ•ΦΌΧ₯ ΧœΦ·ΧžΦΌΦ·Χ—Φ²Χ ΦΆΧ”". Χ•ΦΌΧ©ΧΦ°ΧœΦΉΧ©ΧΦΈΧ” Χ—Φ²ΧœΦΈΧ§Φ΄Χ™Χ Χ”ΦΈΧ™Χ•ΦΌ Χ—Χ•ΦΉΧœΦ°Χ§Φ΄Χ™ΧŸ א֢Χͺ Χ›ΦΌΦΈΧœ א֢׀ְרָהּ א֢חָד Χ Φ΄Χͺַּן Χ‘ΦΌΦ·Χ—Φ΅Χ™Χœ וְא֢חָד Χ‘ΦΌΦ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ” וְא֢חָד מִΧͺΦ°Χ—Φ·ΧœΦΌΦ΅Χ§ ΧœΦ°Χ›ΦΈΧœ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°ΧžΦΈΧ¨Χ•ΦΉΧͺ. Χ–ΦΆΧ” שׁ֢מִּΧͺΦ°Χ—Φ·ΧœΦΌΦ΅Χ§ ΧœΦ°Χ›ΦΈΧœ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°ΧžΦΈΧ¨Χ•ΦΉΧͺ Χ”ΦΈΧ™Χ•ΦΌ הַכֹּהֲנִים ΧžΦ°Χ§Φ·Χ“ΦΌΦ°Χ©ΧΦ΄Χ™ΧŸ ΧžΦ΄ΧžΦΌΦΆΧ ΦΌΧ•ΦΌ. Χ•Φ°Χ–ΦΆΧ” שׁ֢נִּΧͺַּן Χ‘ΦΌΦ°Χ”Φ·Χ¨ Χ”Φ·ΧžΦΌΦ΄Χ©ΧΦ°Χ—ΦΈΧ” Χ”ΦΈΧ™Χ•ΦΌ Χ™Φ΄Χ©Χ‚Φ°Χ¨ΦΈΧΦ΅Χœ ΧžΦ·Χ–ΦΌΦ΄Χ™ΧŸ ΧžΦ΄ΧžΦΌΦΆΧ ΦΌΧ•ΦΌ. Χ•Φ°Χ–ΦΆΧ” שׁ֢נִּΧͺַּן Χ‘ΦΌΦ·Χ—Φ΅Χ™Χœ Χ”ΦΈΧ™ΦΈΧ” ΧžΧ•ΦΌΧ›ΦΈΧŸ Χ•ΦΌΧžΦ»Χ¦Φ°Χ ΦΈΧ’ שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ ט) "Χ•Φ°Χ”ΦΈΧ™Φ°ΧͺΦΈΧ” ΧœΦ·Χ’Φ²Χ“Φ·Χͺ Χ‘ΦΌΦ°Χ Φ΅Χ™ Χ™Φ΄Χ©Χ‚Φ°Χ¨ΦΈΧΦ΅Χœ לְמִשְׁמ֢ר֢Χͺ" ΧžΦ°ΧœΦ·ΧžΦΌΦ΅Χ“ Χ©ΧΦΆΧžΦΌΦ·Χ¦Φ°Χ Φ΄Χ™Χ’Φ΄Χ™ΧŸ ΧžΦ΄ΧžΦΌΦΆΧ ΦΌΧ•ΦΌ. Χ•Φ°Χ›Φ΅ΧŸ Χ”ΦΈΧ™Χ•ΦΌ ΧžΦ·Χ¦Φ°Χ Φ΄Χ™Χ’Φ΄Χ™ΧŸ מ֡א֡׀֢ר Χ›ΦΌΦΈΧœ Χ€ΦΌΦΈΧ¨ΦΈΧ” Χ•ΦΌΧ€ΦΈΧ¨ΦΈΧ” Χ©ΧΦΆΧ©ΦΌΧ‚Χ•ΦΉΧ¨Φ°Χ€Φ΄Χ™ΧŸ Χ‘ΦΌΦ·Χ—Φ΅Χ™Χœ. Χ•Φ°Χͺ֡שַׁג Χ€ΦΌΦΈΧ¨Χ•ΦΉΧͺ ΧΦ²Χ“Φ»ΧžΦΌΧ•ΦΉΧͺ Χ Φ·Χ’Φ²Χ©Χ‚Χ•ΦΌ ΧžΦ΄Χ©ΦΌΧΦΆΧ ΦΌΦ΄Χ¦Φ°Χ˜Φ·Χ•ΦΌΧ•ΦΌ Χ‘ΦΌΦ°ΧžΦ΄Χ¦Φ°Χ•ΦΈΧ” Χ–Χ•ΦΉ Χ’Φ·Χ“ שׁ֢חָרַב Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ בַּשְּׁנִיָּה. רִאשׁוֹנָה Χ’ΦΈΧ©Χ‚ΦΈΧ” ΧžΧ©ΧΦΆΧ” Χ¨Φ·Χ‘ΦΌΦ΅Χ Χ•ΦΌ. שְׁנִיָּה Χ’ΦΈΧ©Χ‚ΦΈΧ” ג֢זְרָא. וְשׁ֢בַג ΧžΦ΅Χ’ΦΆΧ–Φ°Χ¨ΦΈΧ Χ’Φ·Χ“ Χ—Φ»Χ¨Φ°Χ‘ΦΌΦ·ΧŸ Χ”Φ·Χ‘ΦΌΦ·Χ™Φ΄Χͺ. Χ•Φ°Χ”ΦΈΧ’Φ²Χ©Χ‚Φ΄Χ™Χ¨Φ΄Χ™Χͺ Χ™Φ·Χ’Φ²Χ©Χ‚ΦΆΧ” Χ”Φ·ΧžΦΌΦΆΧœΦΆΧšΦ° Χ”Φ·ΧžΦΌΦΈΧ©ΧΦ΄Χ™Χ—Φ· ΧžΦ°Χ”Φ΅Χ¨ΦΈΧ” Χ™Φ΄Χ’ΦΌΦΈΧœΦΆΧ” אָמ֡ן Χ›ΦΌΦ΅ΧŸ Χ™Φ°Χ”Φ΄Χ™ Χ¨ΦΈΧ¦Χ•ΦΉΧŸ:

rushin diarhea ID: 148907 chapter4 of satanic gibberish had one law April 30, 2022, 2:20 p.m. No.16184575   πŸ—„οΈ.is πŸ”—kun   >>4580

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Parah Adumah - Chapter 5

1

Two red heifers should not be slaughtered at the same time, as Numbers 19:3 states: "And you shall slaughter it."

 

א

ΧΦ΅Χ™ΧŸ Χ©ΧΧ•ΦΉΧ—Φ²Χ˜Φ΄Χ™ΧŸ שְׁΧͺΦΌΦ΅Χ™ Χ€ΦΌΦΈΧ¨Χ•ΦΉΧͺ ΧΦ²Χ“Φ»ΧžΦΌΧ•ΦΉΧͺ כְּאַחַΧͺ שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ’) "Χ•Φ°Χ©ΧΦΈΧ—Φ·Χ˜ אֹΧͺΦΈΧ”ΦΌ":

 

2

If the red heifer did not desire to go out, a black one should not be taken out with it, so that it would not be said: "They slaughtered a black one." Nor is another red one taken out, so that it would not be said: "They slaughtered two at once."

 

Χ‘

לֹא Χ¨ΦΈΧ¦Φ°ΧͺΦΈΧ” Χ€ΦΌΦΈΧ¨ΦΈΧ” לָצ֡אΧͺ ΧΦ΅Χ™ΧŸ ΧžΧ•ΦΉΧ¦Φ΄Χ™ΧΦ΄Χ™ΧŸ Χ’Φ΄ΧžΦΌΦΈΧ”ΦΌ שְׁחוֹרָה שׁ֢לֹּא Χ™ΦΉΧΧžΦ°Χ¨Χ•ΦΌ שְׁחוֹרָה Χ©ΧΦΈΧ—Φ²Χ˜Χ•ΦΌ Χ•Φ°ΧœΦΉΧ ΧΦ²Χ“Φ»ΧžΦΌΦΈΧ” שׁ֢לֹּא Χ™ΦΉΧΧžΦ°Χ¨Χ•ΦΌ שְׁΧͺַּיִם Χ©ΧΦΈΧ—Φ²Χ˜Χ•ΦΌ:

 

3

When a red heifer was slaughtered with another intent in mind or its blood was received or sprinkled with another intent in mind, with the proper intent and another intent in mind, or with another intent and the proper intent in mind, it was offered by someone other than a priest, or it was offered by a priest lacking one or more of the priestly garments, while wearing the golden garments, or while wearing ordinary garments, it is unacceptable.

 

If it was slaughtered with the intent of partaking of its flesh or drinking its blood, it is acceptable. The rationale is that the expression "a pleasant fragrance" was not stated with regard to it.

 

Χ’

Χ€ΦΌΦΈΧ¨ΦΈΧ” Χ©ΧΦΆΧ ΦΌΦ΄Χ©ΧΦ°Χ—Φ²Χ˜ΦΈΧ” שׁ֢לֹּא ΧœΦ΄Χ©ΧΦ°ΧžΦΈΧ”ΦΌ אוֹ Χ©ΧΦΆΧ§ΦΌΦ΄Χ‘ΦΌΦ΅Χœ אוֹ שׁ֢הִזָּה שׁ֢לֹּא ΧœΦ΄Χ©ΧΦ°ΧžΦΈΧ”ΦΌ אוֹ ΧœΦ΄Χ©ΧΦ°ΧžΦΈΧ”ΦΌ Χ•Φ°Χ©ΧΦΆΧœΦΌΦΉΧ ΧœΦ΄Χ©ΧΦ°ΧžΦΈΧ”ΦΌ אוֹ שׁ֢לֹּא ΧœΦ΄Χ©ΧΦ°ΧžΦΈΧ”ΦΌ Χ•Φ°ΧœΦ΄Χ©ΧΦ°ΧžΦΈΧ”ΦΌ אוֹ שׁ֢נַּגֲשׂ֡יΧͺ שׁ֢לֹּא Χ‘ΦΌΦ°Χ›ΦΉΧ”Φ΅ΧŸ אוֹ Χ‘ΦΌΦ΄ΧžΦ°Χ—Φ»Χ‘ΦΌΦ·Χ¨ בְּגָדִים אוֹ שׁ֢גֲשָׂאָהּ Χ‘ΦΌΦ°Χ‘Φ΄Χ’Φ°Χ“Φ΅Χ™ Χ–ΦΈΧ”ΦΈΧ‘ אוֹ Χ‘ΦΌΦ°Χ‘Φ΄Χ’Φ°Χ“Φ΅Χ™ Χ—ΦΉΧœ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ©ΧΦ°Χ—ΦΈΧ˜ΦΈΧ”ΦΌ גַל מְנָΧͺ ΧœΦΆΧΦ±Χ›Χœ ΧžΦ΄Χ‘ΦΌΦ°Χ©Χ‚ΦΈΧ¨ΦΈΧ”ΦΌ אוֹ לִשְׁΧͺΦΌΧ•ΦΉΧͺ ΧžΦ΄Χ“ΦΌΦΈΧžΦΈΧ”ΦΌ כְּשׁ֡רָה ΧœΦ°Χ€Φ΄Χ™ שׁ֢לֹּא נ֢אֱמַר Χ‘ΦΌΦΈΧ”ΦΌ Χ¨Φ΅Χ™Χ—Φ· Χ Φ΄Χ™Χ—Χ•ΦΉΧ—Φ·:

 

4

If its blood was received in a container, it is unacceptable, as Numbers 19:4 states: "And Elazar the priest will take the blood with his finger." The mitzvah is performed with the finger and not with a utensil.

 

Χ“

Χ§Φ΄Χ‘ΦΌΦ΅Χœ Χ“ΦΌΦΈΧžΦΈΧ”ΦΌ Χ‘ΦΌΦ΄Χ›Φ°ΧœΦ΄Χ™ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ” שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ“) "Χ•Φ°ΧœΦΈΧ§Φ·Χ— ΧΦΆΧœΦ°Χ’ΦΈΧ–ΦΈΧ¨ Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ ΧžΦ΄Χ“ΦΌΦΈΧžΦΈΧ”ΦΌ בְּא֢צְבָּגוֹ" ΧžΦ΄Χ¦Φ°Χ•ΦΈΧͺΦΈΧ”ΦΌ ΧžΦ΄Χ¦Φ°Χ•Φ·Χͺ Χ™ΦΈΧ“ Χ•Φ°ΧœΦΉΧ ΧžΦ΄Χ¦Φ°Χ•Φ·Χͺ Χ›ΦΌΦ°ΧœΦ΄Χ™:

 

5

If he sprinkled the blood, even one sprinkling with a utensil, the sprinkling is unacceptable. If he performed one sprinkling with his left hand, it is unacceptable. If seven priests sprinkled the blood at the same time, their sprinkling is unacceptable. If they did so one after the other, it is acceptable.

 

If he sprinkled the blood, but did not direct it to the Sanctuary, it is unacceptable, as ibid. states: "opposite the front of the Tent of Meeting." Implied is that he should direct it toward the Sanctuary and see the Sanctuary. Similarly, if he slaughtered it or burnt it not opposite the Sanctuary, it is unacceptable, as implied by Numbers 19:3: "He shall slaughter it before him."

 

Χ”

Χ”Φ΄Χ–ΦΌΦΈΧ” Χ‘ΦΌΦ΄Χ›Φ°ΧœΦ΄Χ™ ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ אַחַΧͺ ΧžΦ΅Χ”ΦΆΧŸ הַזָּאָΧͺΧ•ΦΉ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ”Φ΄Χ–ΦΌΦΈΧ” אַחַΧͺ ΧžΦ΅Χ”ΦΆΧŸ Χ‘ΦΌΦ΄Χ©Χ‚Φ°ΧžΦΉΧΧœΧ•ΦΉ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ”Φ΄Χ–ΦΌΧ•ΦΌ שִׁבְגָה כֹּהֲנִים Χ”Φ·Χ–ΦΌΦΈΧ™ΦΈΧͺָן כְּא֢חָד Χ”Φ·Χ–ΦΌΦΈΧ™ΦΈΧͺָן Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ–ΦΆΧ” אַחַר Χ–ΦΆΧ” כְּשׁ֡רָה. Χ”Φ΄Χ–ΦΌΦΈΧ” Χ•Φ°ΧœΦΉΧ Χ›ΦΌΦ΄Χ•ΦΌΦ΅ΧŸ Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ Χ”Φ·Χ”Φ΅Χ™Χ›ΦΈΧœ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ” שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ“) "א֢ל Χ ΦΉΧ›Φ·Χ— Χ€ΦΌΦ°Χ Φ΅Χ™ ΧΦΉΧ”ΦΆΧœ ΧžΧ•ΦΉΧ’Φ΅Χ“" Χ’Φ·Χ“ Χ©ΧΦΆΧ™ΦΌΦ°Χ›Φ·Χ•ΦΌΦ΅ΧŸ Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ Χ”Φ·Χ”Φ΅Χ™Χ›ΦΈΧœ Χ•Φ°Χ™Φ΄Χ”Φ°Χ™ΦΆΧ” רוֹא֡הוּ. Χ•Φ°Χ›Φ΅ΧŸ אִם Χ©ΧΦ°Χ—ΦΈΧ˜ΦΈΧ”ΦΌ אוֹ Χ©Χ‚Φ°Χ¨ΦΈΧ€ΦΈΧ”ΦΌ שׁ֢לֹּא Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ Χ”Φ·Χ”Φ΅Χ™Χ›ΦΈΧœ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ” שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ’) "Χ•Φ°Χ©ΧΦΈΧ—Φ·Χ˜ אֹΧͺΦΈΧ”ΦΌ ΧœΦ°Χ€ΦΈΧ ΦΈΧ™Χ•":

rushin diarhea ID: 148907 April 30, 2022, 2:21 p.m. No.16184580   πŸ—„οΈ.is πŸ”—kun   >>4583

>>16184575

6

When does the above apply? When he sprinkled the blood or burnt or slaughtered the heifer southward or northward, or with his back to the Sanctuary. If, however, he stood between the east and the west and faced the Sanctuary, even if he did not direct himself toward the Sanctuary exactly, it is acceptable.

 

Χ•

Χ‘ΦΌΦ·ΧžΦΌΦΆΧ” דְּבָרִים ΧΦ²ΧžΧ•ΦΌΧ¨Φ΄Χ™Χ שׁ֢הִזָּה אוֹ Χ©Χ‚ΦΈΧ¨Φ·Χ£ אוֹ Χ©ΧΦΈΧ—Φ·Χ˜ Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ הַדָּרוֹם אוֹ Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ Χ¦ΦΈΧ€Χ•ΦΉΧŸ אוֹ שׁ֢הָיָה אֲחוֹרָיו ΧœΦ·ΧžΦΌΦ΄Χ§Φ°Χ“ΦΌΦΈΧ©Χ. ΧΦ²Χ‘ΦΈΧœ אִם Χ’ΦΈΧžΦ·Χ“ Χ‘ΦΌΦ΅Χ™ΧŸ ΧžΦ΄Χ–Φ°Χ¨ΦΈΧ— Χ•ΦΌΧžΦ·Χ’Φ²Χ¨ΦΈΧ‘ Χ•ΦΌΧ€ΦΈΧ ΦΈΧ™Χ• Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ Χ”Φ·Χ”Φ΅Χ™Χ›ΦΈΧœ אַף גַל Χ€ΦΌΦ΄Χ™ שׁ֢לֹּא Χ›ΦΌΦ΄Χ•ΦΌΦ΅ΧŸ Χ›ΦΌΦ°Χ ΦΆΧ’ΦΆΧ“ [Χ”Φ·Χ”Φ΅Χ™Χ›ΦΈΧœ] Χ‘ΦΌΦ°Χ“Φ΄Χ§Φ°Χ“ΦΌΧ•ΦΌΧ§ כְּשׁ֡רָה:

 

7

If one of the sprinklings is lacking, it is unacceptable. If one dipped his finger in the blood twice and sprinkled once, the sprinkling is unacceptable. If he dipped his finger once and sprinkled twice, even if he did not count the second sprinkling and instead, dipped his finger and sprinkled a second time, it is unacceptable.

 

What is implied? He dipped his finger in the blood for the sixth time and performed the sixth and seventh sprinklings, it is unacceptable, even if he dipped his finger in the blood again and sprinkled it a seventh time. If, after dipping his finger into the blood for the seventh time, he performed a seventh and eighth sprinkling - even if he dipped his finger into the blood an eighth time and then sprinkled it an eighth time, it is acceptable, for any addition over the seven is of no consequence, provided it is another priest making the addition. If, however, the priest burning it made the additional sprinkling, it is unacceptable, because he involved himself in an unnecessary activity while burning it.

 

Χ–

Χ—Φ΄Χ‘ΦΌΦ΅Χ¨ אַחַΧͺ מִן Χ”Φ·ΧžΦΌΦ·ΧͺΦΌΦΈΧ Χ•ΦΉΧͺ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ˜ΦΈΧ‘Φ·Χœ שְׁΧͺַּיִם Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” אַחַΧͺ הַזָּאָΧͺΧ•ΦΉ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ˜ΦΈΧ‘Φ·Χœ אַחַΧͺ Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” שְׁΧͺַּיִם אַף גַל Χ€ΦΌΦ΄Χ™ שׁ֢לֹּא חָשַׁב הַזָּאָה שְׁנִיָּה א֢לָּא Χ˜ΦΈΧ‘Φ·Χœ Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” אַח֢ר֢Χͺ Χ”Φ·Χ–ΦΌΦΈΧ™ΦΈΧͺΧ•ΦΉ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ›ΦΌΦ΅Χ™Χ¦Φ·Χ“. Χ˜ΦΈΧ‘Φ·Χœ א֢צְבָּגוֹ Χ˜Φ°Χ‘Φ΄Χ™ΧœΦΈΧ” שִׁשִּׁיΧͺ Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” שׁ֡שׁ וְשׁ֢בַג אַף גַל Χ€ΦΌΦ΄Χ™ שׁ֢חָזַר Χ•Φ°Χ˜ΦΈΧ‘Φ·Χœ א֢צְבָּגוֹ Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” שׁ֢בַג Χ”Φ·Χ–ΦΌΦΈΧ™ΦΈΧͺΧ•ΦΉ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ”Φ΄Χ–ΦΌΦΈΧ” ΧžΦ΄Χ˜ΦΌΦ°Χ‘Φ΄Χ™ΧœΦΈΧ” שְׁבִיגִיΧͺ [שְׁבִיגִיΧͺ] Χ•ΦΌΧ©ΧΦ°ΧžΦ΄Χ™Χ Φ΄Χ™Χͺ ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ Χ—ΦΈΧ–Φ·Χ¨ Χ•Φ°Χ˜ΦΈΧ‘Φ·Χœ Χ˜Φ°Χ‘Φ΄Χ™ΧœΦΈΧ” Χ©ΧΦ°ΧžΦ΄Χ™Χ Φ΄Χ™Χͺ Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” Χ©ΧΦ°ΧžΦ΄Χ™Χ Φ΄Χ™Χͺ כְּשׁ֡רָה Χ©ΧΦΆΧ›ΦΌΦΈΧœ Χ©ΧΦΆΧžΦΌΧ•ΦΉΧ‘Φ΄Χ™Χ£ גַל הַשּׁ֢בַג א֡ינוֹ Χ›ΦΌΦ°ΧœΧ•ΦΌΧ. וְהוּא שׁ֢יִּהְי֢ה Χ–ΦΆΧ” שׁ֢הוֹבִיף Χ›ΦΌΦΉΧ”Φ΅ΧŸ אַח֡ר ΧΦ²Χ‘ΦΈΧœ Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ אוֹΧͺΦΈΧ”ΦΌ אִם Χ”Χ•ΦΉΧ‘Φ΄Χ™Χ£ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ” ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ שׁ֢נִּΧͺΦ°Χ’Φ·Χ‘ΦΌΦ΅Χ§ Χ‘ΦΌΦ°Χ“ΦΈΧ‘ΦΈΧ¨ שׁ֢א֡ינוֹ Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° בִּשְׁגַΧͺ Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ:

 

8

If one removed the blood from its arrangement and then sprinkled it, it is invalid.

 

Χ—

הוֹצִיא א֢Χͺ הַדָּם Χ—Χ•ΦΌΧ₯ ΧžΦ΄ΧžΦΌΦ·Χ’Φ²Χ¨Φ·Χ›Φ°ΧͺΦΌΦΈΧ”ΦΌ Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”:

 

9

If one sprinkled its blood at night - even if one performed seven sprinklings during the day and one at night - it is unacceptable.

 

ט

Χ”Φ΄Χ–ΦΌΦΈΧ” ΧžΦ΄Χ“ΦΌΦΈΧžΦΈΧ”ΦΌ Χ‘ΦΌΦ·ΧœΦΌΦ·Χ™Φ°ΧœΦΈΧ” ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ Χ”Φ΄Χ–ΦΌΦΈΧ” שׁ֡שׁ Χ”Φ·Χ–ΦΌΦΈΧ™Χ•ΦΉΧͺ בַּיּוֹם וְאַחַΧͺ Χ‘ΦΌΦ·ΧœΦΌΦ·Χ™Φ°ΧœΦΈΧ” Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”:

 

10

If one slaughtered it outside the place where it is burnt, even if one slaughtered it within the walls of Jerusalem, it is unacceptable.

 

Χ™

Χ©ΧΦ°Χ—ΦΈΧ˜ΦΈΧ”ΦΌ Χ—Χ•ΦΌΧ₯ ΧžΦ΄ΧžΦΌΦ°Χ§Χ•ΦΉΧ Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ Χ©ΧΦ°Χ—ΦΈΧ˜ΦΈΧ”ΦΌ ΧœΦ°Χ€ΦΈΧ Φ΄Χ™Χ מִן Χ”Φ·Χ—Χ•ΦΉΧžΦΈΧ” Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”:

 

11

If one burnt it outside the arrangement on which it was slaughtered, it was divided in two and burnt in two arrangements, or two heifers were burned on one arrangement, it is disqualified. If it was already reduced to ashes, one may bring another one and slaughter it over the ashes of the first without any qualms.

 

יא

Χ©Χ‚Φ°Χ¨ΦΈΧ€ΦΈΧ”ΦΌ Χ—Χ•ΦΌΧ₯ ΧžΦ΄ΧžΦΌΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” Χ©ΧΦΆΧ ΦΌΦ΄Χ©ΧΦ°Χ—Φ²Χ˜ΦΈΧ” Χ’ΦΈΧœΦΆΧ™Χ”ΦΈ. אוֹ Χ©ΧΦΆΧ—Φ΄ΧœΦΌΦ°Χ§ΦΈΧ”ΦΌ ΧœΦ΄Χ©ΧΦ°Χ Φ·Χ™Φ΄Χ Χ•ΦΌΧ©Χ‚Φ°Χ¨ΦΈΧ€ΦΈΧ”ΦΌ בִּשְׁΧͺΦΌΦ΅Χ™ ΧžΦ·Χ’Φ²Χ¨ΦΈΧ›Χ•ΦΉΧͺ. אוֹ שׁ֢שָּׂרַף שְׁΧͺַּיִם Χ‘ΦΌΦ°ΧžΦ·Χ’Φ²Χ¨ΦΈΧ›ΦΈΧ” אַחַΧͺ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. וְאִם אַחַר שׁ֢נַּגֲשׂ֡יΧͺ א֡׀֢ר ΧžΦ΅Χ‘Φ΄Χ™Χ אַח֢ר֢Χͺ Χ©Χ‚Χ•ΦΉΧ¨Φ΅Χ£ גַל Χ’ΦΌΦ·Χ‘ΦΌΦΈΧ”ΦΌ וְא֡ינוֹ חוֹשׁ֡שׁ:

 

12

If one skinned it and cut it into pieces and then burnt it in its entirety, it is acceptable. If any slight part of its substance, even its dung, is lacking, it is unacceptable. If an olive-sized portion of its skin, meat, or even its hair flew off its pyre, it should be returned. If he did not return it, it is unacceptable.

 

If it flew outside its arrangement, one should place much wood over it and burn it in its place. If its horns, its hooves, or its dung flew off, they need not be returned to the pyre.

 

Χ™Χ‘

Χ”Φ΄Χ€Φ°Χ©ΧΦ΄Χ™Χ˜ΦΈΧ”ΦΌ Χ•ΦΌΧ Φ°ΧͺΦΈΧ—ΦΈΧ”ΦΌ וְאַחַר Χ›ΦΌΦΈΧšΦ° Χ©Χ‚ΦΈΧ¨Φ·Χ£ Χ›ΦΌΦ»ΧœΦΌΦΈΧ”ΦΌ כְּשׁ֡רָה. וְאִם Χ—Φ΄Χ‘ΦΌΦ΅Χ¨ ΧžΦ΄ΧžΦΌΦΆΧ ΦΌΦΈΧ” Χ›ΦΌΦ°ΧœΧ•ΦΌΧ ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ ΧžΦ΄Χ€ΦΌΦ΄Χ¨Φ°Χ©ΧΦΈΧ”ΦΌ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ€ΦΌΦΈΧ§Φ·Χ’ ΧžΦ΅Χ’Χ•ΦΉΧ¨ΦΈΧ”ΦΌ אוֹ ΧžΦ΄Χ‘ΦΌΦ°Χ©Χ‚ΦΈΧ¨ΦΈΧ”ΦΌ ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ ΧžΦ΄Χ©ΦΌΧ‚Φ°Χ’ΦΈΧ¨ΦΈΧ”ΦΌ Χ›ΦΌΦ°Χ–Φ·Χ™Φ΄Χͺ Χ™Φ·Χ—Φ°Χ–Φ΄Χ™Χ¨ וְאִם לֹא Χ”ΦΆΧ—Φ°Χ–Φ΄Χ™Χ¨ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ”. Χ€ΦΌΦΈΧ§Φ·Χ’ Χ—Χ•ΦΌΧ₯ ΧœΦ°ΧžΦ·Χ’Φ²Χ¨Φ·Χ›Φ°ΧͺΦΌΦΈΧ”ΦΌ ΧžΦ·Χ¨Φ°Χ‘ΦΌΦΆΧ” Χ’ΦΈΧœΦΈΧ™Χ• Χ•Φ°Χ©Χ‚Χ•ΦΉΧ¨Φ°Χ€Χ•ΦΉ Χ‘ΦΌΦ΄ΧžΦ°Χ§Χ•ΦΉΧžΧ•ΦΉ. Χ€ΦΌΦΈΧ§Φ·Χ’ ΧžΦ΄Χ§ΦΌΦ·Χ¨Φ°Χ ΦΆΧ™Χ”ΦΈ ΧžΦ΄Χ˜ΦΌΦ°ΧœΦΈΧ€ΦΆΧ™Χ”ΦΈ אוֹ ΧžΦ΄Χ€ΦΌΦ΄Χ¨Φ°Χ©ΧΦΈΧ”ΦΌ א֡ינוֹ Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° ΧœΦ°Χ”Φ·Χ—Φ°Χ–Φ΄Χ™Χ¨:

rushin diarhea ID: 148907 April 30, 2022, 2:21 p.m. No.16184583   πŸ—„οΈ.is πŸ”—kun   >>4585

>>16184580

13

The red heifer is not disqualified if it is left overnight without being burnt. Therefore if it was slaughtered on one day and its blood sprinkled as required and then it was burned on the following day, it is acceptable.

 

Χ™Χ’

Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” א֡ינָהּ נִ׀ְב֢ל֢Χͺ Χ‘ΦΌΦ°ΧœΦ΄Χ™Χ ΦΈΧ” ΧœΦ°Χ€Φ΄Χ™Χ›ΦΈΧšΦ° אִם Χ Φ΄Χ©ΧΦ°Χ—Φ²Χ˜ΦΈΧ” הַיּוֹם Χ•Φ°Χ”Φ΄Χ–ΦΌΦΈΧ” Χ“ΦΌΦΈΧžΦΈΧ”ΦΌ Χ›ΦΌΦ°Χ”Φ΄ΧœΦ°Χ›ΦΈΧͺΧ•ΦΉ Χ•Φ°Χ Φ΄Χ©Χ‚Φ°Χ¨Φ°Χ€ΦΈΧ” ΧœΦ°ΧžΦΈΧ—ΦΈΧ¨ כְּשׁ֡רָה:

 

14

If the priest who burns it is in the acute state of onein mourning or is lacking atonement, it is acceptable.

 

Χ™Χ“

Χ©Χ‚Φ°Χ¨ΦΈΧ€ΦΈΧ”ΦΌ ΧΧ•ΦΉΧ Φ΅ΧŸ אוֹ ΧžΦ°Χ—Φ»Χ‘ΦΌΦ·Χ¨ Χ›ΦΌΦ·Χ€ΦΌΦΈΧ¨ΦΈΧ” כְּשׁ֡רָה:

 

15

If one burnt it without sanctifying his hands and feet, it is invalid, because the process of offering the red heifer is comparable to sacrificial worship.

 

Where does he sanctify his hands and feet? From a consecrated vessel in the Temple Courtyard. If one consecrated them outside the Temple Courtyard with an ordinary vessel, even with a tiny earthenware cup, it is acceptable, because the entire process of offering the heifer is performed outside.

 

When the priest who burns the red heifer immerses himself after he is made impure, as we explained, he need not sanctify his hands and feet again, since the entire process of offering it is performed by those who immersed that day.

 

Χ˜Χ•

Χ©Χ‚Φ°Χ¨ΦΈΧ€ΦΈΧ”ΦΌ שׁ֢לֹּא בְּקִדּוּשׁ יָדַיִם Χ•Φ°Χ¨Φ·Χ’Φ°ΧœΦ·Χ™Φ΄Χ Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ” ΧžΦ΄Χ€ΦΌΦ°Χ Φ΅Χ™ Χ©ΧΦΆΧžΦΌΦ·Χ’Φ²Χ©Χ‚ΦΆΧ™Χ”ΦΈ Χ›ΦΌΦ°Χ’Φ΅Χ™ΧŸ Χ’Φ²Χ‘Χ•ΦΉΧ“ΦΈΧ”. Χ•Φ°Χ”Φ΅Χ™Χ›ΦΈΧŸ ΧžΦ°Χ§Φ·Χ“ΦΌΦ΅Χ©Χ Χ™ΦΈΧ“ΦΈΧ™Χ• Χ•Φ°Χ¨Φ·Χ’Φ°ΧœΦΈΧ™Χ• Χ‘ΦΌΦ΄Χ›Φ°ΧœΦ΄Χ™ שָׁר֡Χͺ בִּ׀ְנִים וְאִם קִדּ֡שׁ Χ‘ΦΌΦ·Χ—Χ•ΦΌΧ₯ Χ•ΦΌΧžΦ΄Χ›ΦΌΦ°ΧœΦ΄Χ™ Χ—ΦΉΧœ ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ Χ‘ΦΌΦ΄ΧžΦ°Χ§Φ΅Χ“ΦΈΧ” שׁ֢ל Χ—ΦΆΧ¨ΦΆΧ‘ כָּשׁ֡ר Χ”Χ•ΦΉΧΦ΄Χ™Χœ Χ•Φ°Χ›ΦΈΧœ ΧžΦ·Χ’Φ²Χ©Χ‚ΦΆΧ™Χ”ΦΈ Χ‘ΦΌΦ·Χ—Χ•ΦΌΧ₯. Χ•Φ°Χ›Φ΅ΧŸ Χ›ΦΌΦ°Χ©ΧΦΆΧžΦΌΦ·Χ˜Φ°Χ‘ΦΌΦ΄Χ™ΧœΦ΄Χ™ΧŸ א֢Χͺ Χ”Φ·Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ”Φ·Χ©ΦΌΧ‚Χ•ΦΉΧ¨Φ΅Χ£ אַחַר Χ©ΧΦΆΧžΦΌΦ°Χ˜Φ·ΧžΦΌΦ°ΧΦ΄Χ™ΧŸ אוֹΧͺΧ•ΦΉ Χ›ΦΌΦ°ΧžΧ•ΦΉ שׁ֢בּ֡אַרְנוּ א֡ינוֹ Χ¦ΦΈΧ¨Φ΄Χ™ΧšΦ° ΧœΦ·Χ—Φ°Χ–ΦΉΧ¨ Χ•ΦΌΧœΦ°Χ§Φ·Χ“ΦΌΦ΅Χ©Χ Χ”Χ•ΦΉΧΦ΄Χ™Χœ Χ•Φ°Χ›ΦΈΧœ ΧžΦ·Χ’Φ²Χ©Χ‚ΦΆΧ™Χ”ΦΈ Χ‘ΦΌΦ΄Χ˜Φ°Χ‘Χ•ΦΌΧœΦ΅Χ™ יוֹם:

rushin diarhea ID: 148907 April 30, 2022, 2:21 p.m. No.16184585   πŸ—„οΈ.is πŸ”—kun

>>16184583

 

16

If one burnt it without wood or with all types of wood, even with straw and stubble, it is acceptable, The optimum way of performing the mitzvah is not to reduce the wood less than is appropriate. On the contrary, one should add to it bundles of hyssop and Greek hyssop while it is burning to increase the amount of ashes. One may add to its conflagration until the heifer itself is reduced to ashes. Once it is reduced to ashes, if one added even one piece of wood to it, it is like one who mixed ashes from a range with the ashes of the red heifer.

 

Χ˜Χ–

Χ©Χ‚Φ°Χ¨ΦΈΧ€ΦΈΧ”ΦΌ שׁ֢לֹּא בְּג֡צִים אוֹ Χ‘ΦΌΦ°Χ›ΦΈΧœ ג֡צִים ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ בְּקַשׁ אוֹ בִּגְבָבָא כְּשׁ֡רָה. Χ•ΦΌΧžΦ΄Χ¦Φ°Χ•ΦΈΧͺΦΈΧ”ΦΌ שׁ֢לֹּא Χ™Φ°ΧžΦ·Χ’Φ΅Χ˜ ΧœΦΈΧ”ΦΌ ג֡צִים מִן הָרָאוּי ΧœΦΈΧ”ΦΌ ΧΦ²Χ‘ΦΈΧœ ΧžΦ·Χ¨Φ°Χ‘ΦΌΦΆΧ” הוּא ΧœΦΈΧ”ΦΌ Χ—Φ²Χ‘Φ΄Χ™ΧœΦ΅Χ™ א֡זוֹב וְא֡זוֹב Χ™Χ•ΦΉΧŸ Χ‘ΦΌΦ΄Χ–Φ°ΧžΦ·ΧŸ Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧ” Χ›ΦΌΦ°Χ“Φ΅Χ™ ΧœΦ°Χ”Φ·Χ¨Φ°Χ‘ΦΌΧ•ΦΉΧͺ א֢Χͺ הָא֡׀֢ר. וְי֡שׁ ΧœΧ•ΦΉ ΧœΦ°Χ”Φ·Χ¨Φ°Χ‘ΦΌΧ•ΦΉΧͺ ג֡צִים Χ‘ΦΌΦ΄Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ Χ’Φ·Χ“ שׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר ΧΦ²Χ‘ΦΈΧœ מִשּׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר אִם Χ”Χ•ΦΉΧ‘Φ΄Χ™Χ£ Χ‘ΦΌΦΈΧ”ΦΌ ΧΦ²Χ€Φ΄ΧœΦΌΧ•ΦΌ Χ’Φ΅Χ₯ א֢חָד Χ”Φ²Χ¨Φ΅Χ™ Χ–ΦΆΧ” Χ›ΦΌΦ΄ΧžΦ°Χ’ΦΈΧ¨Φ΅Χ‘ א֡׀֢ר ΧžΦ·Χ§Φ°ΧœΦΆΧ” בְּא֡׀֢ר Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ”:

 

17

All of the activities performed with the red heifer from the beginning to the end must be performed only during the day and by male priests and the performance of work disqualifies it until it is reduced to ashes. Once it is reduced to ashes, it is acceptable even if its ashes were collected at night, by a woman, or one performed another task while collecting them.

 

What is the source that teaches that the collection of the ashes is acceptable if performed by any person with the exception of a deafmute, an intellectually or emotionally incapable person, or a minor? It is written Numbers 19:9: "And a pure man shall gather the ashes of the heifer." It can be derived that a priest is not required. Moreover, it is as if it said "a pure person," i.e., either a man or a woman.

 

What source teaches that the performance of work disqualifies it? Ibid.:3 states: "And he shall slaughter it." According to the Oral Tradition, we learned that this phrase comes solely to teach that if the priest becomes involved in another task at the time of slaughter, it is unacceptable. And ibid.:5 states: "And the heifer shall be burnt before his eyes," i.e., his eyes should be concentrated on it. This teaches that the performance of work causes it to be disqualified from the time of its slaughter until it is reduced to ashes. Anyone involved in burning it who performs another task disqualifies it until it is reduced to ashes.

 

Χ™Χ–

Χ›ΦΌΦΈΧœ ΧžΦ·Χ’Φ²Χ©Χ‚Φ΅Χ” Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” מִΧͺΦΌΦ°Χ—Φ΄ΧœΦΌΦΈΧ” Χ•Φ°Χ’Φ·Χ“ Χ‘Χ•ΦΉΧ£ א֡ינוֹ א֢לָּא בַּיּוֹם. Χ•ΦΌΧ‘Φ°Χ–Φ΄Χ›Φ°Χ¨Φ΅Χ™ Χ›ΦΌΦ°Χ”Φ»Χ ΦΌΦΈΧ”. Χ•Φ°Χ”Φ·ΧžΦΌΦ°ΧœΦΈΧΧ›ΦΈΧ” Χ€ΦΌΧ•ΦΉΧ‘ΦΆΧœΦΆΧͺ Χ‘ΦΌΦΈΧ”ΦΌ Χ’Φ·Χ“ שׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר. ΧΦ²Χ‘ΦΈΧœ מִשּׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר אִם Χ›ΦΌΦΈΧ Φ·Χ‘ א֢׀ְרָהּ Χ‘ΦΌΦ·ΧœΦΌΦ·Χ™Φ°ΧœΦΈΧ” אוֹ שׁ֢כְּנָבַΧͺΦΌΧ•ΦΌ אִשָּׁה אוֹ שׁ֢גָשָׂה ΧžΦ°ΧœΦΈΧΧ›ΦΈΧ” אַח֢ר֢Χͺ בִּשְׁגַΧͺ Χ›ΦΌΦ°Χ Φ΄Χ™Χ‘ΦΈΧͺΧ•ΦΉ Χ”Φ²Χ¨Φ΅Χ™ Χ–Χ•ΦΉ כְּשׁ֡רָה. Χ•ΦΌΧžΦ΄Χ ΦΌΦ·Χ™Φ΄ΧŸ שׁ֢אֲבִי׀ַΧͺ הָא֡׀֢ר Χ‘ΦΌΦ°Χ›ΦΈΧœ אָדָם ΧžΦ΄Χ™ΦΌΦ΄Χ©Χ‚Φ°Χ¨ΦΈΧΦ΅Χœ Χ—Χ•ΦΌΧ₯ ΧžΦ΅Χ—Φ΅Χ¨Φ΅Χ©Χ Χ©ΧΧ•ΦΉΧ˜ΦΆΧ” Χ•Φ°Χ§ΦΈΧ˜ΦΈΧŸ שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ ט) "וְאָבַף אִישׁ Χ˜ΦΈΧ”Χ•ΦΉΧ¨" ΧžΦ΄Χ›ΦΌΦ°ΧœΦ·Χœ שׁ֢א֡ינָהּ Χ¦Φ°Χ¨Φ΄Χ™Χ›ΦΈΧ” Χ›ΦΌΦΉΧ”Φ΅ΧŸ Χ•ΦΌΧ›Φ°ΧΦ΄ΧœΦΌΧ•ΦΌ אָמַר אָדָם Χ˜ΦΈΧ”Χ•ΦΉΧ¨ Χ‘ΦΌΦ΅Χ™ΧŸ אִישׁ Χ‘ΦΌΦ΅Χ™ΧŸ אִשָּׁה. Χ•ΦΌΧžΦ΄Χ ΦΌΦ·Χ™Φ΄ΧŸ Χ©ΧΦΆΧ”Φ·ΧžΦΌΦ°ΧœΦΈΧΧ›ΦΈΧ” Χ€ΦΌΧ•ΦΉΧ‘ΦΆΧœΦΆΧͺ Χ‘ΦΌΦΈΧ”ΦΌ שׁ֢נּ֢אֱמַר (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ’) "Χ•Φ°Χ©ΧΦΈΧ—Φ·Χ˜ אֹΧͺΦΈΧ”ΦΌ" ΧžΦ΄Χ€ΦΌΦ΄Χ™ Χ”Φ·Χ©ΦΌΧΦ°ΧžΧ•ΦΌΧ’ΦΈΧ” ΧœΦΈΧžΦ°Χ“Χ•ΦΌ שׁ֢לֹּא בָּא Χ”Φ·Χ›ΦΌΦΈΧͺΧ•ΦΌΧ‘ א֢לָּא ΧœΦ°ΧœΦ·ΧžΦΌΦ΅Χ“ שׁ֢אִם Χ Φ΄ΧͺΦ°Χ’Φ·Χ‘ΦΌΦ΅Χ§ Χ‘ΦΌΦ°Χ“ΦΈΧ‘ΦΈΧ¨ אַח֡ר בִּשְׁגַΧͺ Χ©ΧΦ°Χ—Φ΄Χ™Χ˜ΦΈΧͺΦΈΧ”ΦΌ Χ€ΦΌΦ°Χ‘ΦΈΧœΦΈΧ”ΦΌ Χ•Φ°Χ ΦΆΧΦ±ΧžΦ·Χ¨ (Χ‘ΧžΧ“Χ‘Χ¨ Χ™Χ˜ Χ”) "Χ•Φ°Χ©Χ‚ΦΈΧ¨Φ·Χ£ א֢Χͺ Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” ΧœΦ°Χ’Φ΅Χ™Χ ΦΈΧ™Χ•" שׁ֢יִּהְיוּ Χ’Φ΅Χ™Χ ΦΈΧ™Χ• Χ‘ΦΌΦΈΧ”ΦΌ ΧœΦ°ΧœΦ·ΧžΦΌΦ΅Χ“ Χ©ΧΦΆΧ”Φ·ΧžΦΌΦ°ΧœΦΈΧΧ›ΦΈΧ” Χ€ΦΌΧ•ΦΉΧ‘ΦΆΧœΦΆΧͺ Χ‘ΦΌΦΈΧ”ΦΌ מִשְּׁגַΧͺ Χ©ΧΦ°Χ—Φ΄Χ™Χ˜ΦΈΧ” Χ’Φ·Χ“ שׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר. Χ•Φ°Χ›ΦΈΧœ Χ”ΦΈΧ’Χ•ΦΉΧ‘Φ΅Χ§ Χ‘ΦΌΦ΄Χ©Χ‚Φ°Χ¨Φ΅Χ€ΦΈΧͺΦΈΧ”ΦΌ Χ•Φ°Χ’ΦΈΧ©Χ‚ΦΈΧ” ΧžΦ°ΧœΦΈΧΧ›ΦΈΧ” אַח֢ר֢Χͺ Χ€ΦΌΦ°Χ‘ΦΈΧœΦΈΧ”ΦΌ Χ’Φ·Χ“ שׁ֢ΧͺΦΌΦ΅Χ’ΦΈΧ©Χ‚ΦΆΧ” א֡׀֢ר:

 

18

If one slaughtered the heifer and another animal was slaughtered with it or a gourd was cut with it, it is acceptable because he did not intend to perform work. This applies even though the animal that was slaughtered with it is acceptable to be eaten, for the slaughter of ordinary animals does not require concentrated intent. If, however, one had the intent of cutting the gourd and it was cut while he was slaughtering the red heifer, the heifer is disqualified, because work was performed during its slaughter.

 

Χ™Χ—

Χ©ΧΦΈΧ—Φ·Χ˜ א֢Χͺ Χ”Φ·Χ€ΦΌΦΈΧ¨ΦΈΧ” Χ•Φ°Χ Φ΄Χ©ΧΦ°Χ—Φ²Χ˜ΦΈΧ” Χ‘ΦΌΦ°Χ”Φ΅ΧžΦΈΧ” אַח֢ר֢Χͺ Χ’Φ΄ΧžΦΌΦΈΧ”ΦΌ אוֹ Χ ΦΆΧ—Φ°ΧͺΦ°Χ›ΦΈΧ” Χ“ΦΌΦ°ΧœΦ·Χ’Φ·Χͺ Χ’Φ΄ΧžΦΌΦΈΧ”ΦΌ כְּשׁ֡רָה שׁ֢הֲר֡י לֹא Χ Φ΄ΧͺΦ°Χ›ΦΌΦ·Χ•ΦΌΦ΅ΧŸ ΧœΦ΄ΧžΦ°ΧœΦΈΧΧ›ΦΈΧ” אַף גַל Χ€ΦΌΦ΄Χ™ Χ©ΧΦΆΧ”Φ·Χ‘ΦΌΦ°Χ”Φ΅ΧžΦΈΧ” Χ©ΧΦΆΧ ΦΌΦ΄Χ©ΧΦ°Χ—Φ²Χ˜ΦΈΧ” Χ’Φ΄ΧžΦΌΦΈΧ”ΦΌ כְּשׁ֡רָה ΧœΦ·ΧΦ²Χ›Φ΄Χ™ΧœΦΈΧ” Χ©ΧΦΆΧΦ΅Χ™ΧŸ Χ©ΧΦ°Χ—Φ΄Χ™Χ˜Φ·Χͺ Χ”Φ·Χ—Φ»ΧœΦΌΦ΄Χ™ΧŸ Χ¦Φ°Χ¨Φ΄Χ™Χ›ΦΈΧ” Χ›ΦΌΦ·Χ•ΦΌΦΈΧ ΦΈΧ”. ΧΦ²Χ‘ΦΈΧœ אִם Χ Φ΄ΧͺΦ°Χ›ΦΌΦ·Χ•ΦΌΦ΅ΧŸ ΧœΦ·Χ—Φ°Χͺֹּךְ Χ”Φ·Χ“ΦΌΦ°ΧœΦ·Χ’Φ·Χͺ Χ•Φ°Χ ΦΆΧ—Φ°ΧͺΦ°Χ›ΦΈΧ” בִּשְׁגַΧͺ Χ©ΧΦ°Χ—Φ΄Χ™Χ˜ΦΈΧ” Χ€ΦΌΦ°Χ‘Χ•ΦΌΧœΦΈΧ” שׁ֢הֲר֡י Χ’ΦΈΧ©Χ‚ΦΈΧ” Χ’Φ΄ΧžΦΌΦΈΧ”ΦΌ ΧžΦ°ΧœΦΈΧΧ›ΦΈΧ”: