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Numbers 19:3 - Priest purifies with red cow

Numbers 19:3 - במדבר 19:3

Hebrew Text

וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃

English Translation

and you shall give her to El῾azar the priest, that he may bring her outside the camp, and she shall be slaughtered before his face:

Transliteration

Unetatem ota el-Elazar hakohen vehotzi ota el-michutz lamahane veshaḥat ota lefanav.

Hebrew Leining Text

וּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו׃
וּנְתַתֶּ֣ם אֹתָ֔הּ אֶל־אֶלְעָזָ֖ר הַכֹּהֵ֑ן וְהוֹצִ֤יא אֹתָהּ֙ אֶל־מִח֣וּץ לַֽמַּחֲנֶ֔ה וְשָׁחַ֥ט אֹתָ֖הּ לְפָנָֽיו׃

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Parasha Commentary

Context of the Verse

This verse (Numbers 19:3) is part of the Torah's instructions regarding the parah adumah (red heifer), a ritual used to purify those who have come into contact with the dead. The verse specifies that the red heifer must be given to Elazar the Kohen, taken outside the camp, and slaughtered in his presence.

Rashi's Commentary

Rashi (Rabbi Shlomo Yitzchaki) explains that the phrase "וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה" ("he shall bring her outside the camp") refers to taking the red heifer beyond the three camps of Israel: the camp of the Shechinah (the Mishkan), the camp of the Levites, and the camp of the Israelites. This emphasizes the unique nature of the parah adumah ritual, which is performed outside the sanctified areas of the camp.

Rambam's Explanation

In Hilchos Parah Adumah (Laws of the Red Heifer 1:3), the Rambam (Maimonides) elaborates that the slaughter of the red heifer must be performed specifically by Elazar, the deputy Kohen Gadol, rather than the Kohen Gadol himself. This highlights the distinction between the roles of the Kohen Gadol and his deputy in certain rituals.

Midrashic Insights

  • The Midrash (Bamidbar Rabbah 19:3) notes that the red heifer atones for the sin of the golden calf, drawing a parallel between the Hebrew words "egel" (calf) and "eigel" (heifer). The slaughter outside the camp symbolizes the removal of impurity caused by idolatry.
  • Another Midrashic teaching suggests that the red heifer's ashes purify the impure while rendering the pure impure, illustrating the paradoxical nature of the mitzvah, which is considered a chukah (a statute beyond human comprehension).

Talmudic Discussion

The Talmud (Yoma 42a) discusses why Elazar, rather than Aharon, was designated for this ritual. One opinion is that Aharon, who participated in the golden calf incident, was not fit to perform the atonement for it. Thus, his son Elazar was chosen instead, ensuring the purity of the ritual.

Symbolism of the Ritual

The slaughter outside the camp teaches that impurity must be confronted and removed from the community's midst. The involvement of the deputy Kohen Gadol underscores the gravity of the ritual, as it addresses the profound spiritual consequences of death and impurity.

📚 Talmud Citations

This verse is not quoted in the Talmud.

Frequently Asked Questions

Q: What is the meaning of Numbers 19:3?
A: Numbers 19:3 describes part of the process for preparing the red heifer (para aduma), which was used for ritual purification from impurity caused by contact with the dead. The verse instructs that the red heifer be given to Elazar the priest, taken outside the camp, and slaughtered in his presence. This was a unique mitzvah (commandment) with special significance in Jewish law (halacha). Rashi explains that this was done outside the camp to symbolize that the red heifer atones for the sin of the golden calf, which was also made 'outside the camp.'
Q: Why was the red heifer slaughtered outside the camp?
A: The red heifer was slaughtered outside the camp to teach that impurity, like death itself, does not belong within the holy community of Israel. The Midrash (Bamidbar Rabbah 19:8) compares this to a maid who cleans the king's palace—she must do the dirty work outside. Rambam (Hilchos Parah Adumah 1:3) also notes that all aspects of the red heifer ritual were performed outside the camp (and later, outside Jerusalem) to emphasize its unique status as a purification process that paradoxically made the priests involved temporarily impure.
Q: What can we learn from the role of Elazar the priest in this verse?
A: Elazar the priest (Aaron's son) was chosen for this task to show that the red heifer ritual required the highest level of kedushah (holiness). Unlike regular sacrifices, which could be performed by any kohen, the red heifer had to be prepared specifically by the deputy High Priest (as Elazar was at the time). The Talmud (Yoma 42b) derives from this that future red heifer rituals must also be performed by a priest of similar stature. This teaches us the importance of proper leadership and authority in carrying out Torah commandments.
Q: How does the concept of the red heifer apply today?
A: Although we currently lack the Temple and cannot perform the red heifer ritual, its laws remain deeply studied in Judaism as they will be needed in the Messianic era. The paradox of the red heifer (purifying the impure while making the pure impure) teaches humility—reminding us that some Divine commandments (chukim) are beyond human comprehension. The Mishnah (Parah 3:5) records that only nine red heifers were prepared in history, and the tenth will be made by Mashiach, showing our continued connection to this mitzvah.