## Kli Yakar on Numbers Chapter 19

###### Kli Yakar on Numbers 19:2:1
[Kli Yakar on Numbers 19:2:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:2:1)

**זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר צִוָּה ה׳ לֵאמֹר.** תַּרְתֵּי לֵאמֹר לָמָּה לִי, כִּי כְבָר נֶאֱמַר ״וַיְדַבֵּר ה׳ אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר״. וְנִרְאֶה לְפִי שֶׁהָאֻמּוֹת מוֹנִין אֶת יִשְׂרָאֵל בְּמִצְוָה זוֹ דַּוְקָא שֶׁטַּעֲמָהּ נֶעְלָם מֵעֵין כָּל חַי, וְאוֹמְרִים מָה הָעֲבוֹדָה הַזֹּאת לָכֶם, וְאָמְרָה תּוֹרָה ״עֲנֵה כְסִיל כְּאִוַּלְתּוֹ פֶּן יִהְיֶה חָכָם בְּעֵינָיו״ וְיַטִּיל דֹּפִי בְּכָל הַתּוֹרָה, וְזֶהוּ שֶׁאָמַר: ״אֲשֶׁר צִוָּה ה׳ לֵאמֹר״, שֶׁאַתָּה צָרִיךְ לֵאמֹר וּלְהָשִׁיב לַמִּין הַנִּמְהָר שֶׁזֹּאת הַמִּצְוָה חֻקַּת הַתּוֹרָה, רוֹצֶה לוֹמַר חֹק הַמֶּלֶךְ יִתְבָּרַךְ שְׁמוֹ עָלֵינוּ וְאֵין לָנוּ רְשׁוּת לְהַרְהֵר אַחֲרֶיהָ, כְּדֶרֶךְ שֶׁפֵּרֵשׁ רַשִׁ״י הַתֵּרוּץ לָנוּ, כָּךְ לְפֵרוּשׁ זֶה יִהְיֶה נֹסַח תֵּרוּץ זֶה אֶל הַמִּין הַמַּלְעִיג. לָכֵן נֶאֱמַר ״זֹאת חֻקַּת הַתּוֹרָה״ וְלֹא נֶאֱמַר ״זֹאת חֻקַּת הַפָּרָה״, לְפִי שֶׁנֹּסַח זֶה הוּא תְּשׁוּבָה לַמִּינִים הַמּוֹנִים אֶת יִשְׂרָאֵל לוֹמַר לָהֶם חֹק הַמֶּלֶךְ יִתְבָּרַךְ הוּא, כִּי ״הַתּוֹרָה״ בִּמְקוֹם תֵּבַת ״הַמֶּלֶךְ״, כִּי מֵאִתּוֹ יִתְבָּרַךְ תֵּצֵא תּוֹרָה, שֶׁלֹּא יֹאמְרוּ שֶׁאֵין מִצְוָה זוֹ מִכְּלַל מִצְווֹת הַתּוֹרָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“This is the statute of the Torah that the Lord commanded, saying.”** Why do I need the redundant *saying*, since it already stated *The Lord spoke to Moses and Aaron, saying*? It seems that this is because the nations mock Israel particularly regarding this commandment, whose reason is hidden from all living beings, and they say, *What is this service to you?* And the Torah says, *Answer a fool according to his folly, lest he be wise in his own eyes* and cast aspersions on the entire Torah. This is what is meant by *that the Lord commanded, saying* — that you need to respond to the hasty skeptic that this commandment is a *statute of the Torah*, meaning a decree of the King, blessed be His name, upon us, and we do not have permission to question it. Just as Rashi explained the answer for us, according to this interpretation, this would be the format of the answer to the mocking skeptic. Therefore it says *this is the statute of the Torah* and not “this is the statute of the [red] heifer,” because this format is an answer to the skeptics who mock Israel, telling them it is a decree of the King, may He be blessed. The Torah is in place of the word “King” because from Him, blessed be He, the Torah comes forth, so they should not say that this commandment is not among the commandments of the Torah.


###### Kli Yakar on Numbers 19:2:2
[Kli Yakar on Numbers 19:2:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:2:2)

וּמַה שֶּׁכָּתוּב בְּפָרָשַׁת וָאֶתְחַנַּן (ד ו) ״כִּי הִיא חָכְמַתְכֶם וּבִינַתְכֶם לְעֵינֵי הָעַמִּים אֲשֶׁר יִשְׁמְעוּן אֵת כָּל הַחֻקִּים הָאֵלֶּה״, וְכָאן מַשְׁמָע אַדְּרַבָּה שֶׁמּוֹנִין עַל הַחֻקִּים, תְּשׁוּבָה לַדָּבָר כִּי יֵשׁ חֻקִּים שֶׁיָּכוֹל הַשֵּׂכֶל הָאֱנוֹשִׁי לְהַשִּׂיג טַעֲמָם זוּלַת שֶׁטַּעֲמָם נִסְתָּר מִכְּלַל הֶהָמוֹן וְנִגְלֶה הוּא לִיחִידֵי שְׂרִידֵי הַדּוֹר, וּפָרָה זוֹ טַעֲמָהּ נִסְתָּר מִכָּל אָדָם, שֶׁהֲרֵי שְׁלֹמֹה עָלָיו הַשָּׁלוֹם הִשִּׂיג הַכֹּל חוּץ מִן הַפָּרָה שֶׁאָמַר עָלֶיהָ ״וְהִיא רְחוֹקָה מִמֶּנִּי״ (קהלת ז כג), לְפִיכָךְ הָאֻמּוֹת שֶׁשּׁוֹמְעִים חֹק הַפָּרָה לְבַד וַדַּאי מוֹנִין עָלֶיהָ. וּלְהַלָּן נֶאֱמַר ״אֵת כָּל הַחֻקִּים הָאֵלֶּה״, כִּי הַשּׁוֹמְעִים כָּל הַחֻקִּים בִּכְלָל, וְיֵשׁ בָּהֶם חֻקִּים שֶׁיֵּשׁ בָּהֶם טַעַם נִגְלֶה, אֲזַי הֵמָּה יְעִידוּן יַגִּידוּן גַּם עַל חֹק הַנֶּעְלָם כִּי יֵשׁ בּוֹ סוֹד וְיִתְלוּ הַחֶסְרוֹן בְּקוֹצֶר דַּעַת הַמַּשִּׂיג.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what is written in Parashat Va’etchanan (4:6): *For this is your wisdom and your understanding in the sight of the nations, who shall hear all these statutes*.** Yet here it implies the opposite, that they mock the statutes. The answer to this is that there are statutes whose reasoning human intellect can grasp, besides those whose reasons are hidden from the general populace and revealed only to exceptional individuals, the rare remnants of the generation. But this red heifer — its reason is hidden from all people, for even Solomon, peace be upon him, who understood everything, could not understand the red heifer, saying about it, *it is far from me* (Ecclesiastes 7:23). Therefore, the nations who hear only about the statute of the red heifer certainly mock it. However, in the verse cited earlier it says *all these statutes*, because when they hear all the statutes together, including those that have revealed reasoning, then they will testify and declare that even the concealed statute must have a secret meaning, and they will attribute the deficiency to the limited understanding of the seeker rather than to the statute itself.


###### Kli Yakar on Numbers 19:2:3
[Kli Yakar on Numbers 19:2:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:2:3)

**וְיִקְחוּ אֵלֶיךָ פָרָה וְגוֹ׳.** פֵּרֵשׁ רַשִׁ״י, לְעוֹלָם הִיא נִקְרֵאת עַל שִׁמְךָ כוּ׳. מַה יְּקָר וּגְדוּלָּה נָתַן לְמֹשֶׁה בָּזֶה שֶׁתִּקָּרֵא הַפָּרָה עַל שְׁמוֹ. וְהַקָּרוֹב אֵלַי לוֹמַר בָּזֶה שֶׁאֵין מִצְוָה נִקְרֵאת כִּי אִם עַל שֵׁם הַגּוֹמְרָהּ, וּלְדַעַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (במד״ר יט ח) הַפָּרָה כַּפָּרָה עַל עֲוֹן הָעֵגֶל, תָּבוֹא הָאֵם וּתְקַנַּח צוֹאַת בְּנָהּ. וּכְשֵׁם שֶׁמֹּשֶׁה הִתְחִיל בְּכַפָּרָה זוֹ כְּשֶׁשָּׂרַף הָעֵגֶל וַיִּטְחֹן אוֹתוֹ דַּק לְעָפָר כָּךְ יִגְמֹר הַכַּפָּרָה, שֶׁגַּם הַגְּמָר יִקָּרֵא עַל שְׁמוֹ. וְזֶה טַעַם אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ילק״ש יתרו רס ח): כְּשֶׁשָּׁמַע מֹשֶׁה שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר הֲלָכָה בְּשֵׁם אֱלִיעֶזֶר, פָּרָה בַּת שְׁתַּיִם עֶגְלָה בַּת שְׁנָתָהּ, אָמַר: יְהִי רָצוֹן שֶׁיְּהֵא אֱלִיעֶזֶר זֶה מִיּוֹצְאֵי חֲלָצַי, שֶׁנֶּאֱמַר: ״וְשֵׁם הָאֶחָד אֱלִיעֶזֶר״. (שמות יח ד) וּמַה רָאָה מֹשֶׁה עַל כָּכָה לְבַקֵּשׁ עַל דִּין זֶה שֶׁיֵּצֵא מִיּוֹצְאֵי חֲלָצָיו יוֹתֵר מִכָּל סִתְרֵי תּוֹרָה הַנֶּאֱמָרִים בֶּאֱמֶת מִכָּל דּוֹר וָדוֹר וְדוֹרְשָׁיו דּוֹר דּוֹר וַחֲכָמָיו? אֶלָּא לְפִי שֶׁבְּמַעֲשֵׂה הָעֵגֶל מָסַר מֹשֶׁה נַפְשׁוֹ עַל יִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״מְחֵנִי נָא מִסִּפְרֶךָ״ (שמות לב לב), וְנִקְרְאוּ עַל שְׁמוֹ, שֶׁנֶּאֱמַר (ישעיה סג יא): ״וַיִּזְכֹּר יְמֵי עוֹלָם מֹשֶׁה עַמּוֹ״, עַל כֵּן רָצָה שֶׁגַּם בְּפָרָה זוֹ מֵרֹאשׁ וְעַד סוֹף תִּקָּרֵא עַל שְׁמוֹ, כִּי פָּרָה טַעֲמָהּ לְשָׁרֵשׁ אַחַר הָעֲבוֹדָה זָרָה, וְכֵן הָעֶגְלָה עֲרוּפָה כַּפָּרָה עַל שְׁפִיכוּת דָּמִים, כִּי בְּמַעֲשֵׂה הָעֵגֶל עָבְרוּ גַּם עַל שְׁפִיכוּת דָּמִים בַּהֲרִיגַת חוּר, לָכֵן נֶאֱמַר: ״וְיִקְחוּ אֵלֶיךָ״, שֶׁגְּמַר מִצְוָה זוֹ תִּקָּרֵא עַל שִׁמְךָ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And they shall take to you a cow, etc.”** Rashi explains that forever it is called by your name, etc. What preciousness and greatness was given to Moses in this, that the cow would be called by his name. What seems closest to me to say on this is that a commandment is only named after the one who completes it. According to our Sages (Midrash Rabbah 19:8), the Red Heifer atones for the sin of the Golden Calf — “let the mother come and clean up the filth of her child.” And just as Moses began this atonement when he burned the calf and ground it to fine dust, so too should he complete the atonement, so that the completion is also called by his name.
This explains what our Sages said (Yalkut Shimoni, Yitro 268): When Moses heard that the Holy One, blessed be He, stated a law in the name of [Rabbi] Eliezer — “A [red] heifer is two years old, a calf is one year old” — he said, “May it be Your will that this Eliezer be one of my descendants,” as it is said, *And the name of one was Eliezer* (Exodus 18:4).
Why did Moses specifically request that this law come from his descendants, more than all the other secrets of Torah truthfully spoken in every generation by its interpreters and sages? Rather, because in the incident of the Golden Calf, Moses gave his life for Israel, as it is said, *Erase me from Your book* (Exodus 32:32), and they [the people] were called by his name, as it is said, *Then He remembered the days of old, Moses, his people* (Isaiah 63:11). Therefore, he wanted that this cow, from beginning to end, be called by his name, because the purpose of the Red Heifer is to uproot idolatry, and similarly, the broken-necked calf atones for bloodshed, since in the act of the Golden Calf they also transgressed bloodshed by killing Hur. Therefore it says, *And they shall take to you*, meaning that the completion of this commandment will be called by your name.


###### Kli Yakar on Numbers 19:2:4
[Kli Yakar on Numbers 19:2:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:2:4)

וְיַעַן כִּי נֶאֱמַר ״זֹאת חֻקַּת הַתּוֹרָה״ וְלֹא נֶאֱמַר ״חֻקַּת הַפָּרָה״, שְׁמַע מִנַּהּ שֶׁהַתּוֹרָה וְהַפָּרָה עִנְיָן אֶחָד לָהֶם, כְּמוֹ שֶׁהַתּוֹרָה נִקְרֵאת עַל שְׁמוֹ שֶׁל מֹשֶׁה, שֶׁנֶּאֱמַר (מלאכי ג כב): ״זִכְרוּ תּוֹרַת מֹשֶׁה עַבְדִּי״, כָּךְ הַפָּרָה תִּקָּרֵא עַל שְׁמוֹ. וְטַעַם שְׁנֵיהֶם אֶחָד הוּא, כִּי חֲמִשִּׁים שַׁעֲרֵי בִּינָה נִבְרְאוּ בָעוֹלָם וְכֻלָּם נִמְסְרוּ לְמֹשֶׁה חָסֵר אַחַת (נדרים לח.), וְעַל יְדֵי אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי בִּינָה שֶׁהִשִּׂיג הָיָה לוֹ מָבוֹא לָבוֹא בְּסוֹד ה׳ לִדְרוֹשׁ הַתּוֹרָה בְּאַרְבָּעִים וְתֵשַׁע פָּנִים טָהוֹר וּבְאַרְבָּעִים וְתֵשַׁע פָּנִים טָמֵא, כְּמוֹ שֶׁכָּתוּב (משלי ב ד): ״וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה״, מוֹנִים הַיְינוּ בְּפַעַמַיִם מ״ט, כִּי עַל יְדֵי זֶה אִמְרוֹת ה׳ אֲמָרוֹת טְהוֹרוֹת מְזֻקָּקוֹת שִׁבְעָתָיִם (תהלים יב ז), הַיְינוּ שֶׁבַע עַל שֶׁבַע. וְכֵן טַעַם הַפָּרָה נֶעֱלָם מֵעֵין כָּל חַי, אֲפִלּוּ מִשְּׁלֹמֹה שֶׁנֶּאֱמַר בּוֹ ״וַיֶּחְכַּם מִכָּל הָאָדָם״ (מלכים א׳ ה יא), וְלֹא נִגְלֵית כִּי אִם לְמֹשֶׁה עַל יְדֵי אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי בִּינָה שֶׁהִשִּׂיג, כִּדְמַסִּיק בְּיַלְקוּט שִׁמְעוֹנִי (תהלים יב תרנח): ״כֶּסֶף צָרוּף בַּעֲלִיל לָאָרֶץ מְזֻקָּק שִׁבְעָתָיִם״, רַבִּי שִׁמְעוֹן בֶּן פָּזִי פָּתַר קְרָא בְּפָרָשַׁת פָּרָה שֶׁיֵּשׁ בָּהּ שֶׁבַע פְּעָמִים שֶׁבַע: שֶׁבַע פָּרוֹת, שֶׁבַע הַזָּיוֹת, שֶׁבַע שְׂרֵפוֹת, שֶׁבַע כִּבּוּסִים, שִׁבְעָה טְמֵאִים, שִׁבְעָה טְהוֹרִים, שִׁבְעָה כֹּהֲנִים. אִם יֹאמַר לְךָ אָדָם, חֲסֵרִים הֵם, אֱמוֹר לוֹ אַף מֹשֶׁה וְאַהֲרֹן הָיוּ בִּכְלָל, עַד כָּאן לְשׁוֹנוֹ. וְיֵשׁ לְדַקְדֵּק, מַה נָּפְקוּתָא יֵשׁ לָן בְּמִסְפָּר זֶה עַד שֶׁדָּרַשׁ עָלָיו פָּסוּק ״מְזֻקָּק שִׁבְעָתָיִם״, אֶלָּא וַדַּאי דַּעַת בַּעַל מִדְרָשׁ זֶה לִתֵּן טַעַם עַל מַה שֶּׁכָּתוּב בַּמִּדְרָשׁ (ילק״ש חקת יט תשנט): ״וְיִקְחוּ אֵלֶיךָ פָרָה״, לְךָ אֲנִי מְגַלֶּה סוֹד פָּרָה וְלַאֲחֵרִים הִיא חֻקָּה. וְלָמָּה נֶעֶלְמָה מֵעֵין כָּל חַי, אֶלָּא לְפִי שֶׁיֵּשׁ בָּהּ מִסְפַּר אַרְבָּעִים וְתִשְׁעָה, וְזֶה רֶמֶז שֶׁאֵין לְזַקֵּק וּלְצָרֵף כָּל עִנְיָנָהּ כִּי אִם עַל יְדֵי אַרְבָּעִים וְתִשְׁעָה שַׁעֲרֵי בִּינָה שֶׁלֹּא נִגְלוּ כִּי אִם לְמֹשֶׁה. עַל כֵּן הִיא לַאֲחֵרִים חֻקָּה וַאֲפִלּוּ לִשְׁלֹמֹה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And because it says “This is the statute of the Torah” and not “the statute of the cow,”** we learn that the Torah and the red heifer are one matter, just as the Torah is called by Moses’s name, as it says *Remember the Torah of Moses My servant* (Malachi 3:22), so too the red heifer is called by his name. And the reason for both is one: Because 50 gates of understanding were created in the world, and all were given to Moses except one (Nedarim 38a). And through the 49 gates of understanding that he attained, he had an entrance to come into the secret of God, to interpret the Torah in 49 ways of purity and 49 ways of impurity, as it says *And search for it as for hidden treasures* (Proverbs 2:4) — the word *treasures* [*matmonim*] hints at twice 49 [the first two letters having a numerical of 49], *monim* [times] being two times, because through this, *the words of God are pure words, refined sevenfold* (Psalms 12:7), meaning seven times seven.
Similarly, the reason for the red heifer is hidden from all living beings, even from Solomon, of whom it says *he was wiser than any man* (1 Kings 5:11), and it was revealed only to Moses through the 49 gates of understanding that he attained, as concluded in Yalkut Shimoni (658 on Psalms 12): *Silver refined in a furnace on the ground, purified sevenfold*. Rabbi Shimon ben Pazi interpreted this verse regarding the section of the red heifer, which has seven times seven: seven cows, seven sprinklings, seven burnings, seven washings, seven impure persons, seven pure persons, seven priests. If someone tells you they are lacking, tell him that Moses and Aaron were also included.
We should examine what significance this number has that a verse about *refined sevenfold* was expounded upon it. Rather, certainly the opinion of this midrash is to give a reason for what is written in the midrash (Yalkut Shimoni 759 on Chukat 19): *And they shall take to you a red heifer* — to you I reveal the secret of the heifer, but to others it is a statute. And why was it hidden from all living beings? Because it contains the number 49, which hints that its matter can only be refined and purified through the 49 gates of understanding that were revealed only to Moses. Therefore, it remains a statute to others, even to Solomon.


###### Kli Yakar on Numbers 19:2:5
[Kli Yakar on Numbers 19:2:5](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:2:5)

וּבָעֲקֵדָה הֵבִיא מִדְרָשׁ הָאוֹמֵר שֶׁהַפָּרָה בַּת שֶׁבַע אֵם שְׁלֹמֹה מִתְקַרְיָא, וּפֵרֵשׁ בָּזֶה מַה שֶּׁפֵּרֵשׁ. וְאוֹמֵר אֲנִי כְּשֵׁם שֶׁהָאֵם מוֹשֶׁלֶת עַל הַבֵּן כָּךְ הַפָּרָה מָשְׁלָה בְּכָל חָכְמוֹת שְׁלֹמֹה, כִּי לֹא יוּכַל לָבוֹא בְּסוֹדָהּ. וּבָזֶה מְיֻשָּׁב מַה שֶּׁלֹּא נֶאֱמַר ״חֻקַּת הַתּוֹרָה״ כִּי אִם כָּאן וּבְפָרָשַׁת מַטּוֹת בְּהִלְכוֹת גִּעוּלֵי כֵּלִים בְּמֵי נִדָּה, לְפִי שֶׁטָּהֳרַת הַפָּרָה בִּכְלָלָהּ נִמְשְׁלָה לַתּוֹרָה בִּכְלָלָהּ עַל יְדֵי תַּעֲלוּמוֹת חָכְמָה שֶׁבָּהּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And in the Akedah he brought a midrash,** which states that the cow was called “Batsheva, the mother of Solomon,” and he explained what he explained. And I say that just as a mother has authority over her son, so too the red heifer ruled over all of Solomon’s wisdom, for he could not penetrate its secret. This resolves why the phrase *statute of the Torah* is only stated here and in the portion of Matot regarding the laws of purifying vessels with the waters of sprinkling, because the purification of the red heifer in its entirety is compared to the Torah in its entirety through the hidden wisdom contained within it.


###### Kli Yakar on Numbers 19:2:6
[Kli Yakar on Numbers 19:2:6](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:2:6)

**פָּרָה אֲדֻמָּה תְּמִימָה.** מָשָׁל לְבֶן שִׁפְחָה שֶׁטִּנֵּף פַּלְטִין הַמֶּלֶךְ, אָמְרוּ תָּבוֹא הָאֵם וּתְקַנַּח צוֹאַת בְּנָהּ (תנחומא חקת ח). לְפִי שֶׁכָּל הָרוֹצֶה לְבַטֵּל אֵיזוֹ גִּדּוּל רָע אֵין דַּי בְּשֶׁיִכְרוֹת הָעֲנָפִים כָּל זְמַן שֶׁבָּאָרֶץ לֹא יָמוּת גִּזְעוֹ שֹׁרֶשׁ פֹּרֶה רֹאשׁ וְלַעֲנָה, כִּי סוֹפָהּ לַחֲזוֹר וְלִצְמֹחַ. אֲבָל בְּבִטּוּל הַשֹּׁרֶשׁ יִפְּלוּ גַּם הָעֲנָפִים, כְּמוֹ שֶׁכָּתוּב (עמוס ב ט): ״וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל וְשָׁרָשָׁיו מִתָּחַת״, שְׁמַע מִנַּהּ שֶׁלֹּא דַּי בְּהַשְׁמָדַת הַפְּרִי לְבַד. לָכֵן אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ע״ז מה:): הָעוֹקֵר עֲבוֹדָה זָרָה צָרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ, רוֹצֶה לוֹמַר צָרִיךְ לַחֲקוֹר אֵיזוֹ סִבָּה גָּרְמָה לָהֶם לַעֲבוֹד עֲבוֹדָה זָרָה, כִּי הַסִּבָּה הוּא הַשֹּׁרֶשׁ פֹּרֶה רֹאשׁ וְלַעֲנָה, וּבְבִטּוּל הַסִּבָּה יִפּוֹל הַמְּסֻבָּב דְּהַיְינוּ הַתּוֹלָדָה. וְהַסִּבָּה נִמְשְׁלָה לְאֵם הַמּוֹלֶדֶת הַתּוֹלָדָה, עַל כֵּן צִוָּה ה׳ עַל שְׂרֵפַת הַפָּרָה אֵם שֶׁל הָעֵגֶל, כְּדֵי שֶׁנִּלְמוֹד מִזֶּה דִּין הָעוֹקֵר עֲבוֹדָה זָרָה צָרִיךְ לְשָׁרֵשׁ אַחֲרֶיהָ וְאָז לֹא יָשׁוּבוּ לְכִסְלָה. וּבְפָרָשַׁת כִּי תִשָּׂא (ל יג) הֶאֱרַכְנוּ לְדַבֵּר מִזֶּה, וְשָׁם מְבֹאָר שֶׁעִקַּר הַסִּבָּה הָיְתָה רוֹב כֶּסֶף וְזָהָב שֶׁהִשְׁפִּיעַ לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, כְּאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לב.): אַתָּה גָּרַמְתָּ לָהֶם כוּ׳. וּלְפִי שֶׁהַזָּהָב הָאָדוֹם הָאָדוֹם הַזֶּה הֱבִיאָם לִידֵי מַעֲשֶׂה זֶה, עַל כֵּן יִקְחוּ פָרָה אֲדֻמָּה לִשְׂרוֹף וּלְבַטֵּל מַרְאֶה הָאָדוֹם הַזֶּה, וְזָהָב לֹא יִרְבֶּה לָהֶם עוֹד, וְאָז לֹא יָבוֹאוּ לִידֵי מַעֲשֶׂה כָּזֶה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**A red heifer, unblemished.** This can be compared to a maidservant’s son who soiled the king’s palace. They said, “Let the mother come and clean up her son’s filth” (Tanchuma Chukat 8). For anyone who wishes to eliminate any harmful growth, it is not enough to cut off the branches as long as its trunk remains alive in the ground — a root bearing gall and wormwood — for it will eventually regrow. But by eliminating the root, the branches will also fall, as it is written: *I destroyed his fruit above and his roots beneath* (Amos 2:9). This implies that destroying just the fruit is not enough. Therefore, our Sages taught (Avodah Zarah 45b): “One who uproots idolatry must root it out completely.” That is, one must investigate what cause led them to worship idols, for the cause is the root bearing gall and wormwood, and by eliminating the cause, the effect — that is, the consequence — will fall. The cause is likened to a mother who gives birth to the consequence. Therefore, God commanded the burning of the cow, the mother of the calf, so that we might learn from this the rule that one who uproots idolatry must thoroughly root it out, and then they will not return to their folly. In the portion of Ki Tisa (30:13), we elaborated on this, and there it is explained that the main cause was the abundance of silver and gold that the Holy One, blessed be He, bestowed upon them, as our Sages said (Berachot 32a): “You caused this to them, etc.” And since “this red red” gold brought them to this deed, therefore they should take a red heifer to burn and nullify this red appearance, and “he shall not multiply gold for himself” anymore, and then they will not come to commit such an act again.


###### Kli Yakar on Numbers 19:2:7
[Kli Yakar on Numbers 19:2:7](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:2:7)

וְעִנְיָן עָמוֹק זֶה וְהַמָּשָׁל וְשִׁבְרוֹ הֶרְאָה ה׳ בְּמַעֲשֵׂה הָעֵגֶל, כִּי הוּא גָּרַם טֻמְאַת הַמֵּת, לְפִי שֶׁבְּמַתַּן תּוֹרָה נַעֲשׂוּ יִשְׂרָאֵל חֵירוּת עַל הַלּוּחוֹת, חֵירוּת מִמַּלְאַךְ הַמָּוֶת (שמו״ר מא ז), וְאֵין הַפֵּרוּשׁ שֶׁהָיְתָה הַכַּוָּנָה לְבַטֵּל הַמָּוֶת לְגַמְרֵי, אֶלָּא עִנְיָן חֵירוּת זֶה הוּא דַוְקָא מִמַּלְאַךְ הַמָּוֶת, שֶׁלֹּא יָמוּתוּ כִּי אִם בִּנְשִׁיקָה עַל פִּי ה׳, וְאָז לֹא הָיוּ הַמֵּתִים טְמֵאִים, כִּי כָּל עִקַּר הַטֻּמְאָה שֶׁל הַמֵּתִים בָּאָה מִמִּיתָה שֶׁהִיא עַל יְדֵי מַלְאַךְ הַמָּוֶת הַבָּא מִסִּטְרָא דִמְסָאֲבָא, אֲבָל הַמֵּתִים בִּנְשִׁיקָה אֵין בָּהֶם שׁוּם צַד טֻמְאָה, שֶׁהֲרֵי בַּיּוֹם שֶׁמֵּת רַבֵּינוּ הַקָּדוֹשׁ אָמְרוּ שֶׁבּוֹ בַּיּוֹם בָּטְלָה הַכְּהֻנָּה (כתובות קג:, ועיי״ש בתוספות) כִּי לֹא הָיָה שָׁם טֻמְאָה, עַל כֵּן הִתִּירוּ לַכֹּהֲנִים לְהִתְעַסֵּק בּוֹ. נִמְצָא שֶׁבְּקַבָּלַת הַתּוֹרָה נַעֲשׂוּ בְּנֵי חוֹרִין מִמַּלְאַךְ הַמָּוֶת, וּבָטְלָה הַטֻּמְאָה, וְעַל יְדֵי הָעֵגֶל שֶׁעָשׂוּ חָזְרוּ לְקִלְקוּלָם וְהִשְׁלִיטוּ עֲלֵיהֶם הַמַּלְאַךְ הַמָּוֶת. וְאִם כֵּן הָעֵגֶל גָּרַם טֻמְאַת הַמֵּת, עַל כֵּן תָּבוֹא הָאֵם וּתְקַנַּח צוֹאַת בְּנָהּ לְהָסִיר הַטֻּמְאָה עַל יְדֵי אֵפֶר הַפָּרָה. וְזֶה פֵּרוּשׁ יָקָר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this deep matter and the parable and its explanation, God showed in the incident of the [Golden] Calf,** because it caused the impurity of the dead, since at the giving of the Torah, Israel became free upon the tablets — free from the Angel of Death (Shemot Rabbah 41:7). And the explanation is not that the intention was to completely eliminate death, but rather this concept of freedom is specifically from the Angel of Death, so that they would only die by “divine kiss” by God’s command. And then the dead would not be impure because the entire essence of the impurity of the dead comes from death that is through the Angel of Death, which comes from the side of impurity. But those who die by “divine kiss” have no aspect of impurity in them at all, as on the day that our holy Rabbi [Judah the Prince] died, they said that on that very day the laws of priesthood were suspended (Ketubot 103b, and see there in Tosafot), because there was no impurity there, therefore they permitted the priests to handle him.
Thus we find that by receiving the Torah, they became free from the Angel of Death and impurity was nullified. And through the [Golden] Calf that they made, they returned to their corruption and brought the Angel of Death to rule over them. If so, the [Golden] Calf caused the impurity of the dead. Therefore, the mother [red heifer] comes to clean up her child’s filth — to remove the impurity through the ashes of the heifer. And this is a precious interpretation.


###### Kli Yakar on Numbers 19:3:1
[Kli Yakar on Numbers 19:3:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:3:1)

**וּנְתַתֶּם אוֹתָהּ אֶל אֶלְעָזָר.** וְלֹא עַל יְדֵי אַהֲרֹן, כִּי הוּא הָיָה סִבָּה אֶל הָעֵגֶל. וּמִדְּמָצִינוּ שֶׁמֹּשֶׁה הִתְפַּלֵּל שֶׁאֱלִיעֶזֶר הַדּוֹרֵשׁ דִּין הַפָּרָה יִהְיֶה מֵחֲלָצָיו, וְכָאן נֶאֱמַר גַּם כֵּן אֶלְעָזָר, שְׁמַע מִנַּהּ שֶׁיֵּשׁ רֶמֶז אֶל עֵזֶר הָאֵל יִתְבָּרַךְ אֶל הַטָּהֳרָה, כְּמוֹ שֶׁכָּתוּב (יחזקאל לו כה): ״וְזָרַקְתִּי עֲלֵיכֶם מַיִם טְהוֹרִים״ וְגוֹ׳, כִּי לוּלֵא הָעֵזֶר שֶׁל הָאֵל יִתְבָּרַךְ לֹא עָלְתָה לָהֶם טָהֳרָה זוֹ לְבַד. וּמִדְּקָאָמַר פָּרָה בַּת שְׁתַּיִם, עֶגְלָה בַּת שְׁנָתָהּ, שְׁמַע מִנַּהּ שֶׁהַסִּבָּה גְּדוֹלָה פִּי שְׁנַיִם מִן הַמְסֻבָּב, עַל כֵּן בְּיוֹתֵר צָרִיךְ הָאָדָם זֵרוּז עַל הֲסָרַת הַסִּבָּה כָּאָמוּר. וְטַעַם לְהַזָּאַת שְׁלִישִׁי וְשְׁבִיעִי, לְפִי שֶׁהַטֻּמְאָה מִתְמַעֶטֶת וְהוֹלֶכֶת, שֶׁהֲרֵי אָמְרוּ (מו״ק כז:) שְׁלֹשָׁה לִבְכִי, שִׁבְעָה לְהֶסְפֵּד. עַל כֵּן הַזָּאָתוֹ בִּשְׁנֵי זְמַנִּים הַלָּלוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And you shall give it to Eleazar.** And not through Aaron, because he was a cause of the [golden] calf. And we find that Moses prayed that [Rabbi] Eliezer, who interprets the law of the [red] heifer, would be among his descendants. And here it also says *Eleazar* which implies that there is an allusion to the help [*ezer*] of God [El], blessed be He, for purification, as it is written *And I will sprinkle clean water upon you, etc.* (Ezekiel 36:25). For without the help of God, blessed be He, this purification alone would not have been effective for them. And since it says a heifer [parah] is two years old and a calf [*eglah*] is one year old, this implies that the cause is twice as great as the effect. Therefore, a person needs more alacrity to remove the cause, as mentioned. And the reason for the sprinkling on the third and seventh days is because the impurity gradually decreases, as they said (Moed Katan 27b), *Three days for weeping, seven for eulogizing.* Therefore, the sprinkling is at these two times.


###### Kli Yakar on Numbers 19:21:1
[Kli Yakar on Numbers 19:21:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:21:1)

**וּמַזֵּה מֵי הַנִּדָּה יְכַבֵּס בְּגָדָיו.** רֹב הַמְפָרְשִׁים יָצְאוּ לְלַקֵּט וְלֹא מָצְאוּ טַעַם מַסְפִּיק לָמָּה הַפָּרָה הַמְטַהֶרֶת הַטְּמֵאִים תְּטַמֵּא הַטְּהוֹרִים. וְעַתָּה הַט אָזְנְךָ וּשְׁמַע, כִּי מָצִינוּ שֶׁכָּל אֹכֶל אֵינוֹ מֻכְשָׁר לְטֻמְאָה עַד שֶׁיִּפּוֹל עָלָיו מַיִם. וְאֵיךְ אֶפְשָׁר הַמַּיִם שֶׁמְּקוֹרָם טָהֳרָה יְסַבְּבוּ הַטֻּמְאָה? אֶלָּא בֵּאוּר הָעִנְיָן כָּךְ הוּא: שֶׁכָּךְ הוּא בַּטִּבְעִיּוֹת, שֶׁכָּל דָּבָר אֵינוֹ מִתְפָּעֵל כִּי אִם מֵהַפְכּוֹ, וְלֹא מִמָּה שֶׁהוּא מִמִּינוֹ. כְּדֶרֶךְ שֶׁהַיֵּצֶר הָרָע מִתְגָּרֶה יוֹתֵר בְּיִשְׂרָאֵל מִבָּאֻמּוֹת, וּבְתַלְמִידֵי חֲכָמִים יוֹתֵר מִכֻּלָּם (סוכה נב.), לְפִי שֶׁכֻּלָּם הַפְכִּיִּים לוֹ, עַל כֵּן הוּא רוֹצֶה לְהִתְגַּבֵּר עֲלֵיהֶם. וְזֶה טַעַם שֶׁסָּמוּךְ לַעֲלִיַּת הַשַּׁחַר הַחֹשֶׁךְ מִתְגַּבֵּר, כִּי כָּל דָּבָר מִתְפָּעֵל מֵהַפְכּוֹ דַּוְקָא. לְפִיכָךְ, כָּל אֹכֶל וְזֶרַע אֵינוֹ מִתְפָּעֵל מִן הַטֻּמְאָה לַעֲשׂוֹת בּוֹ רוֹשֶׁם עַד שֶׁיָּבֹא עָלָיו מַיִם שֶׁכֻּלָּם טָהֳרָה, וְאָז הַטֻּמְאָה רְצוֹנָהּ לְנַצֵּחַ הַטָּהֳרָה וּמִתְגַּבֵּר עָלֶיהָ וְעוֹשֶׂה בָּהּ רוֹשֶׁם. כָּךְ מֵי נִדָּה שֶׁיֵּשׁ בָּהֶם מַיִם שֶׁכֻּלָּם טָהֳרָה, וְיֵשׁ שָׁם אֵפֶר פָּרָה שֶׁכֻּלּוֹ טֻמְאָה, וְהֵם מְעֹרָבִין יַחַד. לְפִיכָךְ, אִם מֵי נִדָּה זוֹרַק עַל אָדָם טָמֵא, אָז אֵין הָאָדָם מִתְפָּעֵל מִן הָאֵפֶר, שֶׁהֲרֵי הוּא מִמִּינוֹ, אֲבָל הוּא מִתְפָּעֵל מִן הַמַּיִם שֶׁהֵם הַפְכִּיִּים לוֹ, כִּי הוּא טָמֵא וְהַמַּיִם טְהוֹרִים, עַל כֵּן הַמַּיִם פּוֹעֲלִים בּוֹ וּמְנַצְּחִים הַטֻּמְאָה. אֲבָל אָדָם טָהוֹר הַנּוֹשֵׂא מֵי הַנִּדָּה אֵינוֹ מִתְפָּעֵל מִן הַמַּיִם, כִּי הֵם מִמִּינוֹ, שֶׁשְּׁנֵיהֶם טְהוֹרִים. אֲבָל הוּא מִתְפָּעֵל מִן הָאֵפֶר שֶׁהֵם הַפְכִּיִּים לוֹ, כִּי הוּא טָהוֹר וְהָאֵפֶר טָמֵא, עַל כֵּן הָאֵפֶר פּוֹעֵל בּוֹ וְעוֹשֶׂה בּוֹ רוֹשֶׁם לְטַמְּאוֹ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And he who sprinkles the water of sprinkling shall wash his clothes.** Most commentators have gone out to gather [explanations] but have not found a sufficient reason why the [red] heifer, which purifies the impure, would make the pure impure. Now, incline your ear and listen, for we find that no food is susceptible to impurity until water falls upon it. How is it possible that water, whose source is purity, would cause impurity? Rather, the explanation of the matter is as follows: It is natural that everything is only affected by its opposite, not by what is of its own kind. This is similar to how the evil inclination provokes Israel more than the nations, and Torah scholars more than anyone else (Sukkah 52a), because they are all opposite to it, therefore it wants to overcome them. This is the reason why darkness intensifies just before dawn, because everything is affected specifically by its opposite. Therefore, no food or seed is affected by impurity to make an impression until water, which is all purity, comes upon it. Then the impurity wants to defeat the purity, overcomes it, and makes an impression on it. Similarly, the water of sprinkling contains water which is all purity, and the ashes of the [red] heifer which is all impurity, and they are mixed together. Therefore, if the water of sprinkling is thrown on an impure person, the person is not affected by the ash because it is of his kind [both being impure], but he is affected by the water which is opposite to him, because he is impure and the water is pure. Therefore, the water acts upon him and overcomes the impurity. But a pure person who carries the water of sprinkling is not affected by the water because it is of his kind, as both are pure, but he is affected by the ash which is opposite to him, because he is pure and the ash is impure. Therefore, the ash acts upon him and makes an impression to make him impure.


###### Kli Yakar on Numbers 19:21:2
[Kli Yakar on Numbers 19:21:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:21:2)

וְאִם תִּשְׁאַל לוֹמַר: אִם כֵּן, הָאֵפֶר לָמָּה לִי? יְטַהֲרוֹ בְּמַיִם בְּלֹא אֵפֶר. תְּשׁוּבָה לַדָּבָר, שֶׁיֵּשׁ צֹרֶךְ בִּזְרִיקַת הָאֵפֶר עָלָיו, כִּי לֹא יוּכַל לְהִטָּהֵר עַד שֶׁיֵּדַע מְקוֹר הַטֻּמְאָה וְיִשְׁתַּדֵּל לְהָסִיר הַסִּבָּה, לוֹמַר: הֲרֵי לְךָ שְׁטָר וְשׁוֹבְרוֹ עִמּוֹ. וּבְעֵרוּב זֶה, כֹּחַ הַמַּיִם אָתֵי לְאַשְׁמוֹעִינָן שֶׁהֵם מְנַצְּחִים מְקוֹר הַטֻּמְאָה.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And if you ask, if so, why do I need the ash? Let them be purified with water without ash.** The answer to this matter is that there is a need for sprinkling the ash upon him, for he cannot be purified until he knows the source of the impurity and strives to remove the cause, saying, “Here is your bill and its receipt with it.” And in this mixture, the power of the water comes to inform us that they overcome the source of impurity.


###### Kli Yakar on Numbers 19:21:3
[Kli Yakar on Numbers 19:21:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:21:3)

וְעַל צַד הָרֶמֶז מָקוֹם אִתִּי לוֹמַר עַל פִּי דִּבְרֵי בַּעַל הָעֲקֵדָה, שֶׁפֵּרֵשׁ כָּל עִנְיְנֵי הַפָּרָה עַל דַּרְכֵי הַתְּשׁוּבָה, כַּמְבֹאָר מִסִּפְרוֹ. וְעַל זֶה הַדֶּרֶךְ קָרוֹב לִשְׁמֹעַ, שֶׁרְפוּאַת הַנֶּפֶשׁ כִּרְפוּאַת הַגּוּף, כִּי הַמַּשְׁקֶה הַמּוֹעִיל לִתְרוּפַת אָדָם חוֹלֶה מַזִּיק לְאָדָם בָּרִיא. וּכְאָמְרוּ רַזַ״ל (תענית יא:): בַּר בֵּי רַב דְּיָתֵיב בְּתַעֲנִיתָא, כַּלְבָּא לֵיכוֹל שֵׁירוּתָא. הֲרֵי שֶׁהַצּוֹמוֹת מְטַמְּאִים אֶת הַטְּהוֹרִים וּמְטַהֲרִים הַטְּמֵאִים. פֵּרוּשׁ: מִי שֶׁנִּטְמָא כְּבָר בַּעֲבֵרָה, הַצּוֹמוֹת הֶכְרֵחִיִּים לוֹ, וּכְהַהִיא שֶׁאָמְרוּ רַזַ״ל (יומא פו:): הֵיכִי דָּמֵי בַּעַל תְּשׁוּבָה? כְּגוֹן שֶׁבָּא אוֹתוֹ מַעֲשֶׂה לְיָדוֹ וּפֵרַשׁ מִמֶּנּוּ. מַחְוֵי רַב יְהוּדָה: בְּאוֹתוֹ פֶּרֶק וּבְאוֹתָהּ אִשָּׁה וּבְאוֹתוֹ מָקוֹם. כִּי מְקוֹם הַחֵטְא וְשַׁעַר שֶׁעָבַר בּוֹ צָרִיךְ שֶׁשָּׁם תִּהְיֶה גְּבוּרָתוֹ לְהִתְגַּבֵּר עַל יִצְרוֹ, שֶׁכְּבָר טָעַם פֹּה טַעַם עֲבֵרָה וּמְבַקֵּשׁ לִמּוּדוֹ. וְזֶהוּ שֶׁכָּתוּב (הושע ב א): ״וְהָיָה בִמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם לֹא עַמִּי אַתֶּם, יֵאָמֵר לָהֶם בְּנֵי אֵל חָי״, דַּוְקָא בִּמְקוֹם הַחֵטְא, אֲשֶׁר שָׁם יֵאָמֵר לָהֶם לֹא עַמִּי אַתֶּם, בַּמָּקוֹם הַהוּא תִּהְיֶה הַתְּשׁוּבָה, וְשָׁם יֵאָמֵר לָהֶם בְּנֵי אֵל חָי.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And by way of allusion, I have a place to [explain it], based on the words of the author of the Akedah,** who interpreted all matters of the red heifer as representing the ways of repentance, as explained in his book. Along this approach, it is reasonable to understand that the healing of the soul is like the healing of the body, for a medicinal drink that benefits a sick person can harm a healthy person. As our Sages said (Taanit 11b): “A scholar who sits in fasting, a dog should eat his meal.” This shows that fasts defile the pure and purify the defiled. Meaning, for one who has already been defiled by sin, fasts are necessary for him, as in the statement our Sages made (Yoma 86b): “What constitutes a true penitent? One who encounters the same situation where he sinned, and abstains.” Rabbi Yehudah explained: “With the same woman, at the same time, and in the same place.” For at the place of sin and the gate through which one transgressed, there must be his strength to overcome his evil inclination that has already tasted the flavor of sin there and seeks to repeat it. This is what is meant by the verse: *And it shall be, in the place where it was said to them, ‘You are not My people,’ it shall be said to them, ‘You are the children of the living God’* (Hosea 2:1). Specifically in the place of sin, where it was said to them, *You are not My people*, in that very place will be the repentance, and there it will be said to them, *You are the children of the living God*.


###### Kli Yakar on Numbers 19:21:4
[Kli Yakar on Numbers 19:21:4](https://torahapp.org/share/book/Kli%20Yakar%20on%20Numbers/r/19:21:4)

וְיֵשׁ אוֹמְרִים שֶׁזֶּה כַּוָּנַת רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (ברכות לד:): מָקוֹם שֶׁבַּעֲלֵי תְשׁוּבָה עוֹמְדִים, צַדִּיקִים גְּמוּרִים אֵינָם יְכוֹלִים לַעֲמוֹד שָׁם, כִּי הַבַּעַל תְּשׁוּבָה צָרִיךְ לַעֲמוֹד בַּמָּקוֹם אֲשֶׁר עָמַד שָׁם בָּרִאשׁוֹנָה וּלְהִתְיַחֵד עִם אוֹתָהּ אִשָּׁה אֲשֶׁר חָטָא, אֲבָל לְצַדִּיק גָּמוּר אָסוּר הַיִּחוּד, כִּי אָסוּר לְהָבִיא נַפְשׁוֹ בְּנִסָּיוֹן. נִמְצָא שֶׁיִּחוּד, דְּהַיְנוּ עֶצֶם הַתְּשׁוּבָה, מְטַמֵּא הַטְּהוֹרִים וּמְטַהֵר הַטְּמֵאִים. וְכֵן צָרִיךְ כָּל בַּעַל תְּשׁוּבָה לְהַטּוֹת לַקָּצֶה הָאַחֲרוֹן בַּדָּבָר שֶׁחָטָא בּוֹ, כְּדֵי שֶׁיֵּצֵא לְדֶרֶךְ הַמְמֻצָּע, כְּדֶרֶךְ הָאֻמָּנִין הָרוֹצִים לְיַשֵּׁר עֵץ מְעֻקָּם, שֶׁצְּרִיכִים לְעַקְּמוֹ לַצַּד הַשֵּׁנִי. אֲבָל לְצַדִּיק גָּמוּר לֹא יִתָּכֵן דֶּרֶךְ זֶה, אֶלָּא שֶׁצָּרִיךְ לָלֶכֶת בְּדֶרֶךְ מְמֻצָּע תָּמִיד, כְּמוֹ שֶׁכָּתוּב (קהלת ז טז): ״אַל תְּהִי צַדִּיק הַרְבֵּה, אַל תִּרְשַׁע הַרְבֵּה״. וְכֵן יֵשׁ אוֹמְרִים שֶׁדָּבָר זֶה נִרְמָז בְּהַשְׁלָכַת עֵץ אֶרֶז וְאֵזוֹב אֶל תּוֹךְ שְׂרֵפַת הַפָּרָה, דְּהַיְנוּ הַשְׁלָכַת הַקְּצָווֹת, שֶׁלֹּא לְהַגְבִּיהַּ עַצְמוֹ כָּאֶרֶז וְלֹא לְהַשְׁפִּיל עַצְמוֹ יוֹתֵר מִדַּאי כָּאֵזוֹב. עַל כֵּן הַפָּרָה מְטַמְּאָה וּמְטַהֶרֶת, כְּדֵי שֶׁנִּלְמַד מִמֶּנָּה שֶׁבְּעִנְיְנֵי הַתְּשׁוּבָה יֵשׁ כַּמָּה דְּבָרִים הַמְּטַמְּאִים וּמְטַהֲרִים כְּאֶחָד, וְהַשִּׁנּוּי בָּא מִצַּד הַמְקַבְּלִים כָּאָמוּר. וְזֶה דֶּרֶךְ נָכוֹן וּבָרוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
And some say that this is the intention of our Sages’ statement (Berakhot 34b), “In the place where *ba’alei teshuvah* [penitents] stand, completely righteous individuals cannot stand,” because the ba’al *teshuvah* needs to stand in the place where he stood initially and to be in seclusion with the same woman with whom he sinned, but for the completely righteous person, such seclusion is forbidden because it is prohibited to bring one’s soul into temptation. Thus, seclusion — which is the essence of *teshuvah* — defiles the pure and purifies the defiled. Similarly, every ba’al *teshuvah* needs to lean to the opposite extreme in the matter in which he sinned in order to reach the middle path, like craftsmen who want to straighten a crooked piece of wood must bend it to the other side. But for the completely righteous person, this approach is not appropriate; rather, he must always walk the middle path, as it is said *Be not overly righteous… And do not commit much evil* (Ecclesiastes 7:16-17). And some say that this matter is alluded to in the casting of the cedar wood and hyssop into the burning of the red heifer, meaning the casting away of extremes — neither raising oneself up like a cedar nor lowering oneself excessively like a hyssop. Therefore, the red heifer defiles and purifies, so that we may learn from it that in matters of *teshuvah*, there are several things that defile and purify simultaneously, and the difference comes from the side of the recipients, as mentioned. And this is the correct and clear approach.