וְנָתַתִּ֨י רוּחִ֤י בָכֶם֙ וִחְיִיתֶ֔ם וְהִנַּחְתִּ֥י אֶתְכֶ֖ם עַל־אַדְמַתְכֶ֑ם וִידַעְתֶּ֞ם כִּי־אֲנִ֧י יְהוָ֛ה דִּבַּ֥רְתִּי וְעָשִׂ֖יתִי נְאֻם־יְהוָֽה׃ (פ)
내가 또 내 신을 너희 속에 두어 너희로 살게 하고 내가 또 너희를 너희 고토에 거하게 하리니 나 여호와가 이 일을 말하고 이룬줄을 너희가 알리라 나 여호와의 말이니라 하셨다 하라
Shem MiShmuel
And it can be said that this is the idea of the red heifer. For, behold, its ashes are divided into three parts. One part is to purify the impure; another part is for the Mount of Olives, that the high priest could be sanctified for other heifers; and the third part was for safekeeping. And in the liturgical poem [it states], "It is prepared for safekeeping until the buried rise," which is the revival of the dead. And it appears that this is the main idea of the heifer, that it draws life and the emotion of the soul from the supernal source onto the sealed bodies lacking life and emotion. And that is the purification of the impurity of a dead body, [the lattter] being the idea of stupefaction and the sealing of the heart, as we wrote at length in the first essay. And this itself is the idea of the actual revival of the dead, such that the spirit of life should enter the dry bones. And it is as it is written, O dry bones, hear the word of the Lord (Ezekiel 37:4). And from the words of Rashi on Ezekiel 36:25, it is explicit that that which is written, I will sprinkle clean water upon you, and you shall be clean: I will cleanse you from all your impurities and from all your idols will I cleanse you, is that it will be the actual sprinkling of the water [from the heifer]. And then the verse, I will put My breath into you and you shall live (Ezekiel 37:14) shall be fulfilled. And that will be the cause of the revival of the dead, as per the words of the midrash, "It is My spirit which will give you life." And it is possible that that which it purifies at this time is the idea of a returning light from the revival of the dead of the future.