RESEARCH
RAISING A RED HEIFER IN THE LAND OF ISRAEL
It is commonly thought that a red heifer is a rare find, according to the account in the Talmud when the Sages requested to buy Dama ben Netina’s red heifer. (Talmud Kiddushin, 31a).
The Land of Israel is an ideal location for raising such cows, however, with the destruction of the Holy Temple this breed of cow disappeared from the land, together with other indigenous species of animals.
The main obstacle in finding a red heifer is to fulfill the criteria that it be “perfect”.
In actuality, herds of this breed of cow are bred in various locations in the world today and there are experts who specialize specifically in this breed.
The possibility of raising a red heifer in the Land of Israel has been studied for years by the Temple Institute. In the year 2017, a red calf was born in the youth village of Kfar Chasidim, from the insemination of an Israeli heifer with the sperm of a bull from America. This development was the cause of great excitement and many people came to see the calf that was born and took an interest in the process of raising it. However, after a few months, white hairs grew on it, so it was deemed invalid for use for purification. This same occurred with a red heifer calf born in Emek Ha’eleh.
At the same time, the Temple Institute examined the possibility of importing red cows to Israel in different ways.
The breed of red cows is known for its calm demeanor, its high milk yield, and in its excess weight in comparison to other breeds.
As a result of the connections which were formed, a delegation of cattle-raisers from the United States arrived in Israel, and the possibility of raising herds of red cows in the Jordan Valley was examined. In doing so, these cows would return to their natural breeding place as before, and the Land of Israel would become a country that exports beef abroad. However, the discussions were stopped because of difficulties in settling the matter with government ministries.
The Temple Institute turned to the Chief Rabbi of Israel, at the time, Rabbi Mordechai Eliyahu (of blessed memory), with a request to become involved with this project. Rabbi Eliyahu joined a delegation of rabbis in their visit to Danny Greenberg's breeding farm in the town of Bat Shlomo, near Zichron Ya'akov. There they explored the possibility of raising red cows in the Land of Israel.
In follow-up to this research, queries were submitted to the Israeli government with the question: How is the State of Israel preparing for the renewal of the commandment of preparing water with the ashes of a red heifer.
At the Temple Institute, the halachic and practical research regarding the red heifer has progressed greatly. In the year 2022 the Temple Institute published the book “The Red Heifer according to Jewish Law” (Hebrew: ‘Para Aduma Kehilchata’) by Rabbi Azarya Ariel. This book details the scope of the laws pertaining to the practical performance of the commandment of the red heifer in our time. The first edition of the book was reviewed by many Rabbinical scholars and, as a result, several meetings were conducted with leading rabbinical authorities within circles of orthodox Judaism in which their opinions were noted.
Additionally, the organization ‘Boneh Yisrael’ (translation: ‘The Builder of Israel’) in connection with the Temple Institute, worked to locate perfect red heifers in the USA and brought them to Israel in September 2022.
Yeshivat Hamikdash (translation: ‘The Academy for Holy Temple Studies’, founded by the Temple Institute) is providing assistance with the practical aspects of the fulfillment of this commandment, such as the gathering the insects to produce the crimson dye needed to dye the wool that is to be burned along with the red heifer.
FROM THE REALM OF JEWISH LAW
THE SPRINKLING OF THE BLOOD IN SIGHT OF THE FRONT OF THE TENT OF MEETING
Later day and contemporary Torah scholars discuss the question of whether it is necessary for the Holy Temple to be built prior to the preparation of the ashes of the red heifer.
Several opinions were brought up.
It is stated in the Torah that the blood of the red heifer must be sprinkled “in view of the front of the Tent of Meeting” (Numbers 19:4). Seemingly, according to this, if the Temple is not built, it is, perhaps, not possible to renew the commandment of the ashes of a red heifer.
However, it is written in the Talmud: "Offerings are brought even though there is no Temple" (Zevachim 62a). This means that offerings may be brought even without the existence of the structure of the Sanctuary or the Temple walls. This law is based on the on the principle stated in the Jerusalem Talmud (Sanhedrin 1, 3; Ma’aser Sheini 3, 5) that "the partitions are seen as if they were built and set into place", that is to say, it is considered as if the walls of the Temple were built and established (see commentary of Ridbaz). This idea supports the accepted halacha, or Jewish law, that "the original sanctification of the Holy Temple is an ever-enduring sanctification for the future", that is, the sanctity of the Sanctuary and the Holy Temple walls is eternal, even after the destruction of the Temple.
This is the opinion of Maimonides, who writes regarding the sanctification of the walls of Jerusalem in the days of Ezra - that the sanctity from the time of King David and King Solomon endures forever. (‘Beit Habechirah’ - The Chosen Temple 6:16)
Therefore, regarding preparing the ashes of a red heifer, it seems from Maimonides’ words that, in accordance with this principle it is possible to reestablish the fulfillment of the commandment of the preparation of the ashes of the red heifer, even before the building of the Temple. Thus, he quoted the rule that "Offerings are brought even though there is no Temple", and added that all the offerings are brought on the altar, even though the Sanctuary is not built (‘Beit Habechirah’ - The Chosen Temple 2:4; and see ibid. 6:15).
It is clear from his words that it is even permissible to offer Well-Being Offerings prior to the building of the Temple, in spite of the fact that the law is that they are to be offered in front of “the opening of the Tent of Meeting”, meaning, before the opened Sanctuary doors. (Maimonides, Mishneh Torah, Sacrificial Procedure 5:5)
We learn from Maimonides’ opinion that even when the Temple does not exist, the Temple is seen as if it is built and its doors are open, therefore, it is possible to Well-Being Offerings without the physical existence of the Sanctuary and its open doors.
Following this, the same is true for the red heifer. Especially in light of the fact that there is no specific requirement in the verses of the Torah that the red heifer be prepared in front of the open doors, rather the requirement is only that it must be prepared “in front of the Tent of Meeting” (see Maimonides’ commentary on Mishnah Zevachim 5:3, and on Mishnah Keilim 1:8) This is also understood from the words of the Tosfot (Talmud Yevamot 82b) regarding the sanctity of the area, it is considered as if the partitions are always existent. And this is also the opinion of Rabbi Shimson of Shantz (‘The Rush’) in his commentary of Mishnah Shevi’it 7:1. See also the book 'Taharet HaKodesh' by Rabbi Shmuel David Levin, pp. 64-68, where he discusses preparation of a red heifer in our time, and his conclusion is that this is possible even in a time when the Temple is not built.
IS IT NECESSARY TO RAISE CHILDREN SPECIALLY TO BE INVOLVED IN THE PREPARATION OF THE RED HEIFER?
As stated above, in order to renew the practice of preparing the ashes of a red heifer, there is a need for a kohen (priest) who has never become impure as a result of contact with a corpse. Therefore, it was the practice to raise children in purity for this task.
However, this was an extra stringency taken on for the glorification of this commandment, and it is sufficient to rely on the rule that “the Land of Israel is pure” [62], and any kohen who has an assumed status of ritual purity is permitted by Jewish law to prepare the ashes.
So too, the additional stringency of “arches upon arches” is not mandatory. [63]
In any case, raising children in complete purity is an ideal way to perform this commandment, however it is not a critical practice which is essential in order to fulfill this commandment. [64]
The conclusion follows, that in our time it is preferable to glorify the commandment and raise kohanim (priestly) children for this purpose in purity so that when they are old enough they can be the ones to prepare the red heifer. The preparation of the kohanim children should be done prior to finding a perfect red heifer, so that all is prepared for the time when the service in the Holy Temple is reinstituted.
Rabbi Yohanan ben Zakkai has a saying: “soon, the Temple will be built”, teaching us that we must prepare for the reality that Israel will build the Holy Temple soon. Following this teaching, it is necessary to prepare kohanim who are of a status of presumed purity who can be appointed with the mission of preparing the ashes of the red heifer, in accordance with the commandment in the Torah. This way the commencement of the service may begin without unnecessary delay.
Although Maimonides wrote that the next red heifer will be prepared by the Messiah king (Mishneh Torah, Red Heifer, 3:4), but it seems that this is not a binding statement of Jewish law, rather his assessment. Meaning, he thought that the conditions for the keeping of the commandment of the red heifer will become realistic in the time of the Messiah. However, Maimonides does not negate the possibility of the preparation of the red heifer before that time, if the conditions to do so become possible.
Along these lines, Maimonides wrote in Mishneh Torah, Laws of Kings (11:1) that the Messiah will gather the People of Israel from the diaspora to the Land of Israel. However, this statement does not come to negate other initiatives of the ingathering.