ייִדישער מחשבֿה אויף זכריה 14:6

However according to our understanding, Iyov’s words can be understood here as follows: If I ever saw the light of the sun shining on the world, and the moon proceeding on its course with glory. Rav Avraham ibn Ezra explains that the latter phrase describes the moon’s progress “in the half of the month” (i.e. when the moon becomes full). Now, the word הֹלֵךְ, “proceeds,” is not entirely appropriate here.⁶The verse seems to say that in the first half of the month, the moon’s glory grows. That concept, however, could have been understood from the word יָקָר without the word הֹלֵךְ. Hence, the term הֹלֵךְ implies that there is a further concept to be learned from this verse. Accordingly, I think that the verse can be interpreted as referring to an additional concept. Although we have translated the word יקר as “glory”, it can also be translated as “rare” or as “valuable”. Indeed, we find the term יָקָר, “rare”, used in association with speech, in the verse,⁷ I Shmuel 3:1. ודבר ה' היה יקר, “The word of God was rare.” It could thus be said that Scripture alludes to the fact that the moon spoke of a matter that is יָקָר, “valuable.” This can be understood as a reference to the moon’s statement cited in the passage – i.e. “Is it possible for two kings to wear one crown?” that the moon described as “proper,” and as a result of which it was הֹלֵךְ – progressively diminished. Seemingly, the moon has a valid complaint. This relates to the continuation of Iyov’s words: וַיִּפְתְּ בַּסֵּתֶר לִבִּי – “I was lured in the secret reaches of my heart.” This phrase could be understood as meaning, “I was lured to think within my heart that Your judgments are not correct and just.”

Symbolically, the red heifer legislation can be understood in the following manner. The cow herself,- though reminiscent of the golden calf's mother, and thus indirectly responsible for her offspring,- is pure, much as the soul is pure at entry into the human body. The colour red represents the soul after having joined the body and becoming besieged by all the attractions of physical life here on earth. Sin is possible on three levels, parallel to the three life forces that are extant in man. Man possesses the life force of the plants, i.e. he responds to everything physical. He possesses the life force of animals, i.e. he is sensitive to all that goes on around him be it painful or pleasurable. Thirdly, he possesses intellect, being able to sin with it by preferring to pattern his life on heretical concepts. The requirement that the red heifer must not have worn a yoke in order for it to be capable of becoming an instrument of atonement, suggests that it represents the type of man who has rejected any and all limitations from a higher source concerning the manner in which he can conduct his life down here. The fact that only a minute amount of the blood of the red heifer is actually presented on the altar, indicates that the physical pleasures man is permitted to indulge in are minimal, so that he will be free to fulfil the will of the Lord. Removal of the red heifer from all three encampments of the Israelites, both from the most sacred as well as from the relatively least holy, indicates that man must remain free, or free himself from the demands made upon him by the three life forces that we have mentioned earlier. All the remainder of the red heifer is to be burned. The reason that burning of skin, flesh and blood is each mentioned separately, seems to symbolise the three life forces again. Each of these forces is more concealed from view than the next. Skin represents the exterior life force. Flesh is the middle life force; blood is the innermost life force. The use of both cedar wood, representing the tallest of the plants, and hyssop, representing the most lowly plant, is a reminder that we must observe the golden mean. By throwing the aforementioned into the fire, we are to demonstrate that we abandon the path of extremism. The priest washing his clothes, then his body, then re-entering the encampment, constitutes three stages of atonement. Washing one's body is symbolic of purifying the sense of touch. Washing one's clothing symbolises purification of the animalistic life force. Return to the encampment is symbolic of rehabilitating the mind, which through having been outside the encampment had been apart from the shechinah, G'ds Presence. At that point in the process, the rehabilitated are fit again to associate not only with the deputy leader Eleazar, but with the leaders themselves, i.e. Moses and Aaron. Had the whole procedure of the burning of the red heifer and the subsequent sprinkling of its ash contained in springwater, been performed on Moses and Aaron themselves, it might have subdued their anger at the Jewish people sufficiently to have prevented their having later on become guilty of hitting the rock instead of speaking to it. (Numbers 19,7-12) Perhaps this is the reason that this law is recorded at this point in the fortieth year of the wandering of the Israelites. The fact is that the law itself was promulgated already in the second year of their trek through the desert. The part of the purification legislation that requires eventide for completion of the process, may symbolise that the time of day when the body cools off is most suitable for reassertion of spiritual forces within us. Also, at such times, emotional responses are more likely to be tempered by one's intellect. Interestingly, the person who administers the sprinkling, required all three stages of the purification outlined. The person who burned the red heifer, however, needed only two stages. He did not have to leave the camp. Perhaps this is because his entire function had been to destroy the red heifer, the symbol of earthiness. The remains of the red heifer are handled only by ish tahor, someone already purified. The person handling the ashes needs only to wash his clothing, not even his body. Since the sins of man can stem from any of the three life forces, the ash of the red heifer was stored in three different places, as a reminder. (compare Mishnah Parah, chapter three) One part was kept within the precincts of the temple, one part on Mount Olives, and the third part was divided up amongst all the twenty four groupings of the priests, the mishmarot. The Torah describes three instances of a person becoming impure, hinting at the three parts of man that can incur impurity. The annual reading of this portion occurs chronologically after the celebration of the redemption of the Jewish people in the days of Mordechai, shortly before Passover, when we celebrate the redemption from Egypt, and before the month of Nissan which, according to tradition, will herald the coming of the Messiah. It is interesting that our sages,-when the four special readings in advance of the Passover holiday were arranged,- did not place the reading of parshat hachodesh, i.e. the reading of the portion announcing the coming of the month of Nissan, and the Passover legislation, before that of parshat parah. One would have expected them to do so, since, chronologically speaking, the tabernacle was put up on the first of Nissan, and the red heifer was burned only on the second day of that month. This may reflect their view that the concept of purity is so paramount in Jewish philosophy, that it can push historical, chronological considerations into the background. For that reason, though we lack the ash of the red heifer today, and are therefore unable to purify ourselves ritually from contact with a dead body, we still immerse ourselves in a ritual bath (especially prior to the holidays) in order to fulfil the rites of purification at least symbolically.