Chukat (Regulation, Statute, Decree) Num.19:1 – 22:1
By Raphael ben Levi
Num. 19:1
“The Lord said to Moses and Aaron: 2“This is a requirement of the law that the Lord has commanded: Tell the Israelites to bring you a red heifer without defect or blemish and that has never been under a yoke. 3Give it to Eleazar the priest; it is to be taken outside the camp and slaughtered in his presence. 4Then Eleazar the priest is to take some of its blood on his finger and sprinkle it seven times toward the front of the tent of meeting.”
“Among all the rituals in the Old Testament, few feel as mysterious, unsettling and symbolically rich as the sacrifice of the red heifer in Numbers 19.”
We will see how the ritual signified the removal of impurity from the community for a people set apart God unto holiness. The Jewish people have always known that the Red Heifer was absolutely essential to the state of ritual purity needed for the offering of the Paschal lamb.
The ashes of the Red heifer were needed, and as long as no ashes were available, the people were not in the proper state to participate in the sacrifice. These ashes were necessary for ritual purity to cleanse anyone even to enter the Temple let alone to participate in any sacrificial ritual.
This helps us better understand the necessity viewed by the orthodox Jewish community for the restoration of the Temple with Temple sacrifices that will become established during the reign of the Antichrist.
We read in our Torah portion how a flawless red heifer (a young female cow that had not yet borne a calf) was taken by the priests outside the camp, slaughtered, then completely burned with cedar wood, hyssop and scarlet, and its ashes that would later be mixed with water for purification. The purpose was to sacrifice this heifer, and use its ashes to purify those who had become ceremonially unclean, especially after coming into contact with death.
The number seven often represents completeness and divine perfection in the biblical context. By sprinkling the blood seven times, Eleazar was engaging in an act that signified the fullness of God’s provision for cleansing, forgiveness, and restoration and serving as a reminder in a direct way for the Israelites that God had provided them with the means by which they could remain in a right relationship with God in every circumstances even situations that were out of their control.
The act of sprinkling blood was also symbolic and used in rituals to affirm the cost of atonement. The seven times sprinkling of blood speaks to us of completeness, reminding us that God’s cleansing power is available in full measure. No matter how far we may wander, His grace is always willing to cleanse us when we bring our uncleanliness to Him as is so poignantly expressed in the parable of the Prodigal Son.
And so, the ritual of the red heifer reveals far more than an ancient ceremonial law but demonstrates a prophetic image of purification through sacrifice, the seriousness of defilement and ultimately the cleansing work fulfilled through Yeshua.
One may ask why is the animal God ordained as symbolic of His purification of the people was female and not a male as God specifically commanded the Israelites. Burnt offerings were always to be male (Lev.1:10) but the “sacrifice” of the red heifer as we find here in Num.19 was to be female. The full realisation of this is only revealed in the NT where it explains that the Temple sacrifices in all their variations are a type and shadow of Yeshua who gave Himself for us as an offering and a sacrifice for our redemption (Eph.5:2; Heb.9:13; 10:10; Rev.5:9).
So Yeshua was crucified and pierced for our iniquities (Isa.53) as a burnt offering and in his resurrection has been made Lord and Messiah (Acts 2:36) – these are male functions that refer to rulership. Hence, male burnt offerings. The red heifer by contrast, is female and refers not to the glory of the resurrection, but to the suffering that preceded it. Every aspect of the ritual of the red heifer is a type and shadow, as we shall see, of Yeshua. The feminine symbolises obedience and subordination that we see portrayed in Yeshua who humbly and obediently sacrificed His life for us through His death by crucifixion. (Phil.2:8).
The ritual of the red heifer encourages us to embrace the fullness of God’s grace. Just as the sprinkling of blood signifies completeness, we are reminded that God’s grace is all-encompassing. We don’t have to shy away from our struggles or mistakes. Instead, we can boldly approach our Heavenly Father, knowing that Yeshua has provided us a way where there seemed to be no way by which we can be retired and made whole again. Scripture states in Lev. 17:11 that “…the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that makes an atonement for the soul.”
“In whom we have redemption through his blood, even the forgiveness of sins: according to the riches of his grace.” Eph.1:7
“And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.” Rev.12:11
Although at first reading, the ritual seems distant from our modern understanding and archaic, beneath the details lies one of the deepest biblical pictures of cleansing, impurity, death, sacrifice and the costly nature of restoration before God, and as a type and shadow it directly finds complete and ultimate fulfilment in the person of Yeshua.
Here, we are presented with a picture where, in the words of Max Lucado, “In every act of purification, we see God’s commitment to making us whole. The sprinkling of blood signifies that we are called to a life of holiness, reflecting God’s character in every aspect of our lives.”
This ritual was one of the ways God revealed His character—holy, just, and merciful emphasising His Divine provision for holy living, and by following this sacrificial system, the Israelites acknowledged their dependence on God for physical and spiritual cleanliness.
The red heifer was slaughtered and burned outside the camp at the “Mount of Anointment,” on the Mount of Olives opposite the eastern gate of the Temple Mount. Unlike all other sacrifices offered at the Temple, this was made some distance away facing the Temple. This location was extremely significant..
The camp represented the ordered dwelling place of God among His people. To move outside the camp symbolised separation, uncleanness, exclusion and the realm associated with impurity and death. In other words the sacrifice occurred in the place where contamination belonged and so cleansing required entering the place of defilement. As one commentator has noted, “purification did not happen from a safe distance. The sacrifice had to confront impurity directly.”
The Lord commanded the Israelites to bring a red heifer “without defect or blemish that had never been under a yoke” (Num.19:2). This heifer was taken outside the camp and slaughtered in the presence of the priest, Eleazar , the High Priest, sprinkled some of its blood seven times toward the front of the Tent of Meeting (Num.19:3-4).
The entire heifer, including its hide, flesh, blood, and offal, was burned. Cedar wood, hyssop, and scarlet wool were also to be thrown into the fire (Num.19:5-6). The ashes collected from this process were to be used in the water of purification, a means of cleansing those who had become ceremonially unclean through contact with a dead body (Num.19:9).
The burning of the heifer and the use of its ashes for purification emphasised the holiness required by God and the seriousness of sin and impurity that could only be remedied by a divinely ordained means of cleansing.
Afterwards, its ashes were mixed with natural spring water, (“the waters of purification”) The waters of purification were necessary to ritually cleanse those who had been contaminated by death through contact with a corpse, bone, or grave. Only once purified, could they again qualify to enter the Tabernacle.
The concept of clean and unclean or pure (tahor) and impure (tamei) are akin to an insider and an outsider and only those who were tahor (clean / pure) could enter the dwelling place of God’s presence. Those who were tamei (defiled) were forbidden entrance into the Temple and unless they became purified, they would be cut off from Israel such as was the case with lepers (Tzararat).
Such great care was taken that In Jewish tradition even proximity to a corpse (defined as within the distance of one’s shadow) brought defilement. This is why tombs were whitewashed to be clearly marked in order to warn those passing to give plenty of space. When Yeshua described the Pharisees of His day as ‘whitewashed tombs,’ He served them with a severe reprimand that was immediately understood and of great offence.
All forms of defilement and sin separate us from a holy God that caused King David such anguish as expressed in Ps.51: “Lev tahor bra-li Elohim, Veruakh nakhon Chadesh be-kirbi Al tash-lokheyni mil’fanekha, Veruakh kodshekha, al tikakh mimeni” Create in me a pure heart, O God, And renew a right spirit within me. Cast me not away from Thy presence, And take not Thy holy Spirit from me.”
Reflecting upon these things refuses the entry of shallow ideas about purification. It is as serious a choice as life over death. As someone once said, “Cleansing is not sentimental. It is costly, sacrificial and bound to suffering.” But, I should add, it is the best investment we could ever make with a reward that awaits us in eternity!
True repentance is different from regret or feeling sorry; it is a choice whereby we turn to God with honesty and humility without excuse or blame. Repentance opens the door for restoration which leads to transformation because it aligns our hearts with God’s truth.
God’s love never changes, and our repentance positions us to receive what He longs to give us. God is not looking for perfect people but humble hearts that are willing to return to Him.
The ashes of a red heifer which cleanse a person from defilement is a mystery within Judaism. How can it be possible for the ashes of the red heifer to purify the defiled and defile the pure? The priests involved in preparing the purification ritual themselves became temporarily unclean. Those who oversaw the sacrifice, the person who burned the heifer and the one who gathered the ashes all had to wash and remain unclean until evening.
The ashes of the red heifer went beyond any kind of meaningful interpretation and became known among the sages as a ‘chok,’ a law with no explanation that even King Solomon, the wisest man that ever lived, could not provide explanation for. Things only become clear and make sense when we understand that every requirement surrounding the sacrificial process of the Red Heifer (Parah Adumuh) was fulfilled perfectly by Yeshua. Throughout the history of humanity He alone was without sin (2 Cor. 5:21; Jn 8:46) yet willingly became sin for us, and was killed outside the camp (Heb.13:12–13).
Yeshua earned for us the right and opportunity to be cleansed from all sin and defilement (1Pet 1:2; Heb 12:24; Rev 1:5; Eph 5:25–6), not with the ashes of the Red Heifer, nor the blood of bulls and goats, but through His perfect sacrifice for us.
“He did not enter by means of the blood of goats and calves; but He entered the Most Holy Place once for all by His own blood, having obtained eternal redemption. The blood of goats and bulls and the ASHES OF A HEIFER sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of the Messiah, who through the eternal Spirit offered Himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!” (Heb 9:13–14)
So, what is the answer to the riddle that the Jewish sages say is a “chok” which even King Solomon could offer no answer to?
It is life out of death by Yeshua who conquered death and offers eternal life for those who receive Him as their saviour and Lord. Through Him, we no longer remain outside the “camp” because He has cleansed us from the defilement of sin, not with the ashes of the Red Heifer, nor the blood of bulls and goats, but with the perfect offering of His lifeblood shed for us. It is a beautiful portrayal of Yeshua, the One who brings cleansing to sinners and willingly entered the realm of suffering, reproach, uncleanness and death on behalf of us.
As we reflect on these things we are reminded of our continual need for God’s cleansing power in our lives and embrace the pathway of purification in our walk with God. Although the rituals may be different today, the call to follow in the footsteps of Messiah remains constant. He desires a relationship with us, regardless of our past mistakes or current struggles. Let’s stay close to Him allowing ourselves to be covered with he dust of His sandals.
THE SCARLET THREAD
Here, in this week’s parasha we read a curious instruction regarding the sacrifice of the red heifer in Num.19:6: “The priest will take some cedar wood, a hyssop sprig, and some red yarn and throw them onto the burning cow.” (God’s Word Translation)
Here we have another reference to the ‘scarlet thread’ that weaves its way in and out enigmatically in various places in Scripture.
Solomon referred to the colour of scarlet in his description of his beloved, the Shulamite with lips that he likened to a scarlet thread: “Your lips are like a thread of scarlet, and your mouth is lovely.” Even her smallest feature was noteworthy to attract King Solomon’s attention. Her lips represent the seal of God’s promises to those who know and love God that are “Yes and Amen” through Yeshua.
Here’s a love story which connects to the Song of Solomon that is inextricably connected to the scarlet thread. Solomon, was a direct descendent of Rahab, which provides us with a glimpse of the relationship between Messiah Yeshua and His chosen people.
Rahab was a harlot who became a heroine when she saved the lives of 2 Israelite spies sent out to check out Jericho. As a result Joshua destroyed Jericho and Rahab and her entire family were spared and became a part of the Jewish people. What was the sign of protection for Rahab and her household? It was the sign of the scarlet thread – an enigmatic prophetic sign of Messiah’s future redemption that would be offered to the whosoever – because we were all at one time like Rahab in need of redemption.
Rahab went on to marry one of the tribe – Salmon from the tribe of Judah – and they had a son called Boaz. Boaz, as you may know, went on to marry a woman from another of Israel’s enemies, Moab. Boaz and Ruth the Moabite gave birth to Obed, father of Jesse, who was the father of King David—ancestor of the Messiah.
The message of Jericho is this:
There is hope of salvation for all who wish to be rescued from destruction, with an invitation extended for the whosoever to join God’s people.
The Talmud states that 40 years prior to the destruction of the Temple (i.e. 30AD) the scarlet thread ceased to become white (Tractate Yoma 39) representing God’s forgiveness of the nation’s sins. In Tractate Rosh Ha Shanah 3b it was further taught that: “…for forty years before the destruction of the Temple the thread of scarlet never turned white but remained red” perfectly coinciding with the moment when Yeshua was crucified.
“Come now, and let us reason together, says the YHVH: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.”
In view of everything that Yeshua did for us, we can never treat salvation lightly nor consider it something that can be earned lest we fall into a trap and treat good works as the means by which we earn His forgiveness. In Ps.51, David stated, “You do not delight in sacrifice, or else I would give it; You are not pleased with burnt offering. My [only] sacrifice [acceptable] to God is a broken spirit; A broken and contrite heart [broken with sorrow for sin, thoroughly penitent], such, O God, You will not despise.”
God takes hold of those who lie in the rubbish dump of hopelessness and despair – that includes you and me – and He places us upon a solid rock and makes our feet like hinds’ feet, and sets them upon the mountain heights! (Ps.18:33)
Let’s follow Rehab’s example and choose life. That we receive when we come under the protection God through Yeshua. Even more than giving Rahab her life, God bestowed her with honour and put her onto the VIP list of the Messiah’s genealogy. She has been recorded in history for all time, and over 3000 years later, we are still talking about Rahab and her faith. When you become a hero of faith like Rehab, you also will be remembered in the history of eternity among the heavenly host.
Solomon, who was a direct descendent of Rahab, provides us with a glimpse of the relationship between Messiah and His chosen people. No wonder Rahab is included in the hall of fame as a heroine of faith alongside Abraham and others! The biblical definition of faith is a reminder of Rahab as represented by scarlet thread, whose bloodline would emerge the promised Messiah. In the genealogical line, Rahab married Salmon from the tribe of Judah through whom Yeshua was directly descended.
Rahab was a transformed harlot who saved the lives of 2 Israelite spies sent out to check out Jericho. As a result Joshua destroyed Jericho and Rahab and her entire family were spared and became a part of the Jewish people. What was the sign of protection for Rahab and her household? It was the scarlet thread: “Behold, when we (Israelites) come into the land, you (Rahab) shall bind this scarlet cord in the window through which you let us down.”
Yom Kippur is the holiest day within Judaism, and was central to the kaparah (covering) of the sins of Israel. The priests placed a scarlet thread on the door of the temple which miraculously turned white if God accepted the sacrifice, demonstrating that He had forgiven the sins of the people.
The rabbis taught that 40 years prior to the destruction of the 2nd Temple) the scarlet thread ceased to become white in accordance with a declaration made in the Talmud, Tractate Yoma 39 “and it has further been taught: ‘For forty years before the destruction of the Temple the thread of scarlet never turned white but it remained red’” ) coinciding exactly with the time Yeshua was crucified. It provides us with a profound truth pointing directly to Yeshua’s sacrifice that became an eternal offering once and for all for sin obsoleting any further need for animal sacrifices.
In ending, let me share something of importance in view of the things that many believers are experiencing in these times we are living in. Ps.27:5 states, “For he will conceal me in his shelter on the day of trouble; he will hide me in the folds of his tent(tabernacle) he will set me on a rock.”
Trouble is no stranger to the vast majority of people, particularly in the current season we live in. The sheer scale and intensity of events obtrusively redefines life for huge numbers of its victims. Sudden trouble is a reality of life which we all hope never knocks on our door, but when it does, many of our support systems can be stripped away in an instant.
What does the Bible teach us about such things? In Ps.27, God promises to conceal us in His shelter on the day of trouble and place us upon a solid ‘rock’ (i.e., in a secure place). It is His response to the cry of the heart: “When my heart is overwhelmed, lead me to the Rock that is higher than I.” (Ps.61:2)
The day of trouble is an unwelcome stranger lacking etiquette yet affording us opportunity in God’s economy to reach out and grasp the deep unfathomable riches of His love. In the day of trouble we can experience the victory which surpasses all victories; the fiercest statement and ultimate response in even the darkest of times that carries us from moment to moment, from strength to strength and from glory to glory by His all-surpassing greatness! We stand upon the solid rock against which no storm can shake nor darkness prevail for “…we know whom we have believed and are persuaded that He is able to keep that which we have committed to Him against that day!” (2Tim.1:12)
When we place our trust in God we discover His unswerving promises; in the good, the bad and the ugly; in a crisis and in a God-moment; in restoration and transformation; in the darkness of the soul and a moment of discovery; amid the shadows and in the fullness of glory. Within Ps.27 is contained something which transcends the beauty of words and is transformed into an exquisite treasure manifested within the furnace of affliction.
I love to hear when God intervenes and restores broken lives among those who dare to trust in Him against all odds. We must never forget to celebrate the story, but more importantly, be the story. There is a difference between a participator and a spectator. A participator is resolute but the latter grieves over missed opportunities and the consequences of all that could have been. One of the most poignant examples in Jewish history was the following event that took place just prior to the Spanish Inquisition, one of the darkest times in Jewish history. It is a story I have shared before but bears repeating.
In the year 1490, there was a big gathering of the congregations of all the Jewish community in Spain, near Barcelona. This Jewish community flourished in positions in government, and prospered to the point where they were talking to each other, asking, ‘What can we do to make our identity as Jews stronger? One of them suggested, ‘You know how rich we have become! Let’s send a message to Istanbul that we want to buy the land of Israel back from the Turks. We will pay whatever price they want. We’ll return to the Holy Land and rebuild the temple!’
There was complete unity and great excitement at this suggestion so they appointed three representatives from the community to go from Spain to Istanbul to negotiate terms with the Pasha in Turkey and return. Travel in those days was long and arduous and they set aside twelve months for this venture.
In the meantime, they decided they would open new yeshivas for Kohanim (Priests) to learn Kedoshim (holiness) for Levi’im (Levi’s) to study music, and their joy was unbounded! They decided they would meet the following year on Rosh Chodesh Elul in the year 1491.
The year passed quickly and they all assembled again to receive feedback from the emissaries. ‘We got a great price! We are buying the Holy Land!’ Everyone was ecstatic until suddenly one in their midst stood up and said, ‘Who gave us the right to buy the Holy Land? The Lord drove us out from the Holy Land, so we don’t have the right to go back unless we have a sign from heaven!’
The people immediately responded with indignation. ‘Are you crazy? Do you need a bigger sign? We have the money! The Pasha wants to sell it to us, and we want to go!’ However, a wedge had been driven and the poison had found an entrance. There were already two parties, one said, ‘White,’ and one said, ‘No! That’s red!’
They decided to wait another year, until Rosh Chodesh Elul, 1492, and everybody knows that on Tisha b’Av (9th Av) that year they were driven out of Spain. Do you know what the problem is? When the right moment arrives, Don’t wait, don’t wait . . .
The Lord’s return is very close. Let’s not wait with our hands hanging limp but redeem our time whilst there is still time!
