A Red Cow

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321) In the deed with the calf, everything was arranged for the spirit of Tuma’a to give it room to govern, since it found a completely desolate desert, as it is written, “In the great and terrible desert, a snake, a seraph, and a scorpion.” Its dominion comes from there; it found gold sufficiently, and it found Aaron, to be strengthened in the right and to be included in it. Then the place of the Sitra Achra was completed, he came out, and the work was done.

322) How do we know that it was the spirit of Tuma’a? Because it is written “Oh, this people have sinned a great sin.” This is the spirit of Tuma’a, the primordial serpent. When Aaron wished to be purified, he offered a calf for a sin-offering from that side, to execute Din on it by slaughtering and sacrificing on the altar. In the beginning, he made it govern, and now he will execute Din on it to subdue it, for when Din is done on that side, all who rule from his side surrender.

323) In Egypt, the side of the lamb, which the Egyptians worshiped, it is written, “Do not eat of it raw, nor sodden at all with water, but roast with fire,” so its smell would spread. And it is written, “Its head with its legs,” to break it and subdue it. Then, all who come from his side will not be able to rule. It is likewise with a faultless, red cow, to subdue all those sides of Tuma’a so they do not rule.

324) The holy cow is pure. Why does it compare it to a calf and a lamb that the Egyptians worshiped? Also, why does burning it subdue the sides of Tuma’a? The cow was the inclusion of four Malchuts. A cow is as it is written, “For Israel is froward like a froward cow.” “Red” means the kingdom of Babel. “Faultless” means the kingdom of Madai. “In which there is blemish” is the kingdom of Greece. “Upon which never came yoke” is the kingdom of Edom.

325) It is written, “Who can bring pure out of impure?” A red cow is pure that comes out of impure, since in the beginning, it was impure, including four Malchuts. And now that the Din was executed in it, and it was given into cremation in burning fire and became dust, it is pure that comes out of impure.

326) All who engaged in it are defiled because it is impure. When it is turned into ashes, before it is gathered and ascends from there, it defiles everyone. The ash that it should become is as it is written, “You will tread down the wicked, for they will be ashes under the soles of your feet.” And because water was placed on that ash, it is pure out of impure.

327) A sin-offering, as it is written, “Sin crouches at the door.” Likewise, the cow is a sin crouching at the door. This is why first it is written, “And it shall be brought outside the camp,” since making it was given to the coadjutor, and not to the high priest. This is pure out of impure: first it was impure, and now it is pure. And when he sees the whole side of the spirit of Tuma’a, he runs away and does not dwell in that place. This is why it purifies the impure.

328) This is why it is certainly water of sin-offering, water of menstruation; it is all Tuma’a. For this reason, once the Din is executed on it, the holy spirit rules, and the spirit of Tuma’a surrenders and does not rule at all. This Din that was done in the spirit of Tuma’a is outside the camp because it is the spirit of Tuma’a, and it is written, “And your camp shall be holy.”

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