What
Is
the
Meaning
of
the
Purification
of
a
Cow’s
Ashes,
in
the
Work?
Article
No.
23,
1991
RASHI
interprets,
“This
is
the
statute
of
the
law”:
“Because
Satan
and
the
nations
of
the
world
taunt
Israel,
to
say,
‘What
is
this
Mitzva
[commandment/good
deed]
and
what
is
its
reason,’
therefore,
it
is
written
about
it,
‘It
is
a
statute,
a
decree
before
Me;
you
have
no
permission
to
doubt
it.’
‘And
have
them
take
for
you’:
It
will
always
be
named
after
you.
‘A
red
cow’:
This
can
be
compared
to
the
son
of
a
maidservant
who
soiled
the
king’s
palace.
They
said,
‘Let
his
mother
come
and
clean
up
the
feces.’
Similarly,
let
the
cow
come
and
atone
for
the
calf.”
We
should
understand
what
the
matter
of
the
burning
of
the
cow,
whose
ashes
purify,
implies
to
us
in
the
work.
Also,
we
should
understand
the
matter
of
answering
those
who
ask
questions
about
the
point
of
this
red
cow.
Normally,
when
someone
asks
a
question
he
receives
an
answer
that
the
asking
person
can
accept.
Yet,
here
he
asks,
what
is
the
point
of
the
cow,
and
the
answer
is
“statute,”
“decree.”
Is
this
answer
acceptable?
And
we
should
also
understand
why
he
says
that
it
is
a
statute
and
then
gives
the
allegory
about
the
cow,
“Let
his
mother
come
and
clean
up
her
son,”
which
implies
that
there
is
already
a
reason
for
it,
which
is
that
the
mother
will
clean
up
her
son.
We
should
understand
all
this
in
the
work.
It
is
known
that
the
purpose
of
creation
is
to
do
good
to
His
creations,
and
this
is
why
the
Creator
created
in
the
creatures
a
desire
and
yearning
to
receive
pleasure.
However,
in
order
for
the
creatures
not
to
feel
shame
while
receiving
delight
and
pleasure,
since
if
they
are
ashamed,
the
pleasure
will
be
incomplete,
there
was
a
correction
that
a
person
does
not
receive
the
delight
and
pleasure
for
man’s
own
pleasure,
meaning
in
order
to
enjoy
the
King’s
gift.
Rather,
it
is
to
the
contrary—it
is
for
the
Creator
to
enjoy
His
will
being
done
by
their
receiving
pleasure
from
Him.
In
other
words,
since
the
Creator
wants
to
do
good
to
His
creations,
he
observes
the
commandment
of
the
Creator.
Otherwise,
for
himself,
he
would
relinquish
the
pleasure.
It
follows
that
there
is
no
matter
of
shame
here
since
everything
he
does
is
for
the
sake
of
the
Creator
and
not
for
his
own
benefit.
However,
Baal
HaSulam
gave
another
explanation
concerning
why
we
must
do
everything
in
order
to
bestow,
since
by
nature,
when
a
person
is
in
high
spirits
and
enjoys
life,
he
has
no
need
to
make
efforts
and
obtain
more
than
he
has,
if
the
property
that
he
has
gives
him
complete
satisfaction.
Hence,
since
spiritual
pleasures
satisfy
a
person,
and
even
the
smallest
degree
in
spirituality
provides
more
satisfaction
than
any
corporeal
pleasure,
a
person
would
be
content
with
little
and
would
have
no
need
to
obtain
the
NRNHY
in
his
soul.
But
when
a
person
works
in
order
to
bestow,
when
all
his
work
is
only
in
order
to
bring
contentment
to
his
Maker,
it
follows
that
when
one
obtains
some
spiritual
degree
and
takes
that
pleasure
because
the
Creator
will
enjoy
it,
he
cannot
say,
“Master
of
the
world,
I
do
not
want
a
higher
degree
than
I
have,
since
all
the
pleasures
I
am
receiving
are
only
because
I
want
to
please
You,
and
I
have
given
you
plenty
of
pleasures
already,
and
I
do
not
want
You
to
enjoy
too
much;
I
have
given
You
enough,
and
I
do
not
want
to
give
You
any
more.”
We
should
know
that
when
one
receives
in
order
to
bestow,
he
receives
a
continually
greater
taste
in
bestowing
contentment
upon
his
Maker.
As
a
result,
a
person
cannot
say,
“I
do
not
want
to
receive
any
more
pleasures
because
I
am
settling
for
little.”
It
turns
out
that
working
for
the
sake
of
the
Creator
causes
one
to
have
to
receive
a
higher
degree
each
time,
since
he
cannot
say
to
the
Creator,
“I
have
already
given
You
plenty
of
pleasures
and
I
cannot
give
You
any
more.”
This
is
why
we
must
work
in
order
to
bestow.
There
is
another
explanation
why
we
must
work
in
order
to
bestow:
It
is
because
of
disparity
of
form.
In
spirituality,
equivalence
of
form
is
called
“unification,”
Dvekut
[adhesion],
and
disparity
of
form
causes
“distance”
and
“separation.”
And
since
the
main
thing
that
one
should
strive
for
in
life
is
to
cling
unto
Him,
since
man
should
depict
to
himself
that
there
is
nothing
more
important
in
the
world
than
to
be
in
the
King’s
palace,
through
equivalence
of
form,
as
our
sages
said
about
“cling
onto
His
attributes,”
“As
He
is
merciful,
so
you
are
merciful,”
by
this
a
person
enters
the
King’s
palace
and
is
rewarded
each
time
with
speaking
with
the
King.
It
follows
that
on
the
whole,
there
are
three
reasons
why
we
need
to
work
for
the
sake
of
the
Creator
and
not
for
our
own
sake.
It
is
written
about
it,
“Blessed
is
our
God,
who
has
created
us
for
His
glory.”
We
should
understand
why
we
thank
the
Creator
for
creating
us
for
His
glory
and
not
for
ours,
since
it
makes
sense
that
if
He
had
created
us
for
our
glory,
all
creations
would
have
blessed
Him.
Yet,
the
verse
says
that
we
must
thank
Him
for
creating
us
for
His
glory.
What
is
our
benefit
in
this?
The
answer
is
that
we
must
know
that
the
Creator
does
not
need
us
to
give
Him
anything;
the
whole
purpose
of
creation
is
only
for
the
sake
of
the
created
beings,
as
it
is
written,
“His
desire
to
do
good
to
His
creations.”
In
order
for
the
creatures
to
be
able
to
receive
the
abundance
for
the
three
above
reasons,
for
they
can
prevent
the
purpose
of
creation
from
being
fully
achieved,
1)
because
of
shame,
2)
in
order
for
man
not
to
settle
for
little,
but
each
one
should
obtain
the
NRNHY
in
his
soul,
3)
because
of
Dvekut,
which
is
equivalence
of
form,
one
should
work
in
order
to
bestow,
like
the
Creator.
It
follows
that
the
Creator
created
us
and
gave
us
the
Torah
and
Mitzvot
[commandments/good
deeds]
by
which
we
can
come
to
do
everything
in
order
to
have
the
glory
of
the
Creator.
It
follows
that
when
we
bless
Him
for
creating
us
for
His
glory,
it
means
that
He
has
guided
us
and
gave
us
the
means
by
which
to
be
able
to
work
for
His
glory.
By
this
we
can
achieve
the
purpose
of
creation,
called
“His
desire
to
do
good
to
His
creations.”
This
is
as
our
sages
said,
“The
Creator
said,
‘I
have
created
the
evil
inclination;
I
have
created
the
Torah
as
a
spice.’”
These
are
the
means
by
which
we
can
come
to
do
everything
for
His
glory.
This
is
why
we
thank
Him
for
it
and
say,
“Blessed
is
our
God,
who
created
us
for
His
glory.”
In
order
for
one
to
be
able
to
work
in
order
to
bestow,
meaning
to
do
things
not
for
his
own
benefit,
we
were
given
work
in
mind
and
in
heart.
“In
mind”
means
that
one
should
go
above
what
the
mind
and
reason
obligate
him
to
do.
This
is
called
“above
reason,”
meaning
that
he
believes
although
his
intellect
and
reason
disagree
with
what
he
wants
to
do.
That
is,
we
were
given
the
Mitzva
[sing.
of
Mitzvot]
of
faith
above
reason,
which
says
that
what
reason
tells
us
to
do,
we
do
not
obey,
and
the
faith,
where
we
are
commanded
to
believe
what
the
Torah
says,
this
is
what
we
do,
and
we
say
that
faith
is
of
the
utmost
importance,
and
what
reason
and
intellect
obligate
us
to
do
are
of
inferior
importance.
Certainly,
we
should
follow
the
one
who
is
more
important,
and
this
is
called
“faith
above
reason.”
But
in
faith,
too,
we
should
make
three
discernments:
1)
For
example,
if
a
person
gives
to
his
friend
$1,000,
and
the
person
accepts
it,
and
he
is
completely
sure
and
believes,
since
this
man
is
my
friend,
and
a
meticulous
person,
so
if
he
gives
the
money,
there
must
be
$1,000
there,
and
there
is
no
need
to
count.
This
is
called
“faith
below
reason.”
In
other
words,
he
believes
him
because
his
reason
does
not
object
to
what
he
believes,
meaning
there
is
no
contradiction
between
believing
him
and
the
reason.
It
follows
that
to
him,
faith
is
below
reason,
and
the
reason
is
more
important.
That
is,
he
believes
him
because
reason
does
not
object.
However,
if
this
is
in
contrast
to
reason,
he
will
probably
not
believe.
This
is
still
not
regarded
as
faith
above
reason.
2)
He
tells
him,
“Here
is
$1,000.”
The
receiver
counts
it
three
times
and
sees
that
there
is
the
stated
amount
there
and
says
to
the
giver,
“I
believe
you
that
there
is
that
amount
here,
as
you
say.”
Certainly,
this
does
not
count
as
faith.
3)
He
counts
the
$1,000
three
times
and
sees
that
one
dollar
is
missing,
but
he
says
to
the
giver,
“I
believe
you
that
there
is
$1,000
here.
Even
though
the
reason
and
the
intellect
say
that
there
is
less
here,
he
says
that
he
believes.
This
is
called
true
“above
reason.”
However,
maintaining
faith
above
reason,
meaning
saying,
“I
annul
my
reason,
and
the
fact
that
I
counted
three
times
does
not
matter,
but
I
believe
with
faith
above
reason,”
meaning
that
the
faith
is
more
important
than
the
reason,
this
is
hard
work.
By
this
we
will
understand
that
the
faith
that
one
should
have
in
the
Creator
where
he
annuls
his
reason
and
what
it
tells
him,
by
saying,
“My
reason
will
be
as
annulled
as
the
dust
of
the
earth,”
this
is
considered
that
he
annuls
his
view
from
before
the
view
of
Torah.
This
called
“the
work
of
the
mind.”
Also,
there
is
the
work
of
the
heart.
The
heart
is
called
“desire.”
Since
man
was
created
with
a
nature
of
desire
to
receive
for
one’s
own
sake,
meaning
to
enjoy
life,
when
he
is
told
that
he
should
work
for
the
sake
of
the
Creator,
it
is
against
nature,
so
why
is
this
needed?
A
person
needs
to
do
everything
for
the
sake
of
the
Creator
for
the
three
above
reasons,
and
this
is
why
it
is
special
work,
for
by
this
a
person
knows
that
the
fact
that
he
wants
to
do
everything
for
his
own
sake,
since
man
was
born
with
a
nature
of
will
to
receive
for
himself,
he
must
divide
his
work
in
two
manners:
1)
in
the
mind,
which
is
that
one
should
pay
attention
to
the
state
of
his
faith.
Yet,
in
faith,
a
person
can
work
in
order
to
receive
reward,
meaning
to
observe
Torah
and
Mitzvot
because
it
will
later
reward
him,
meaning
that
he
will
have
benefit
for
himself
from
this,
and
he
will
therefore
remain
separated.
Hence,
there
is
another
special
work
called
“heart,”
which
is
“love
of
others.”
If
he
works
only
on
love
of
others,
he
will
still
remain
outside
of
Kedusha
[holiness],
since
love
of
others
is
not
the
purpose
of
creation,
for
the
purpose
of
creation
is
to
do
good
to
His
creations,
meaning
for
the
creatures
to
receive
from
the
Creator
the
delight
and
pleasure.
But
if
they
have
no
faith,
how
can
they
receive
anything
from
the
Creator
when
they
have
no
faith
in
the
Creator?
Hence,
the
work
must
be
in
two
ways.
However,
Baal
HaSulam
said
that
the
fact
that
we
must
go
with
faith,
and
the
Creator
does
not
let
us
serve
Him
by
the
way
of
knowing,
is
also
in
order
for
the
work
not
to
be
for
one’s
own
sake,
since
if
He
were
revealed
to
the
creatures
and
they
would
not
need
faith,
it
would
be
impossible
to
do
anything
for
the
sake
of
the
Creator.
We
can
see
how
difficult
it
is
to
receive
corporeal
pleasures
only
in
order
to
bestow,
and
it
is
much
more
so
with
spiritual
pleasures,
for
in
a
spiritual
pleasure,
even
a
small
bit
has
more
pleasures
than
corporeal
pleasures,
so
he
will
certainly
not
be
able
to
receive
in
order
to
bestow.
Hence,
there
is
work
in
two
ways:
1)
in
mind,
2)
in
heart.
Accordingly,
we
should
interpret
what
we
asked,
What
is
the
meaning
of
the
purification
of
a
cow’s
ashes,
in
the
work?
Our
sages
said,
“Because
Satan
and
the
nations
of
the
world
taunt
Israel,
to
say,
‘What
is
this
Mitzva?’”
the
answer
is
that
this
is
why
he
wrote
about
it,
“It
is
a
statute.”
We
asked,
What
is
the
answer
that
can
be
accepted,
since
they
are
asking
why
this
is
so,
and
it
makes
sense
that
we
must
answer
so
that
the
one
who
is
asking
will
understand
why.
But
what
is
the
answer?
“It
is
a
statute,
a
decree
before
Me;
you
have
no
permission
to
doubt
it.”
The
thing
is
that
since
the
order
of
the
work
is
that
we
must
begin
the
work
in
the
mind,
meaning
take
upon
ourselves
faith
above
reason,
therefore,
if
the
nations
of
the
world
do
not
ask,
What
is
this
Mitzva?
but
only
that
he
takes
upon
himself
faith,
that
he
believes
above
reason,
this
is
regarded
as
faith
of
the
first
kind,
which
we
said
above
was
like
a
person
who
gave
him
$1,000
and
he
believes
him
that
the
sum
is
as
stated
and
does
not
count
them.
But
when
they
come
and
ask,
What
is
this
Mitzva
and
what
is
its
reason,
it
is
similar
to
faith
of
the
third
kind,
of
which
we
said
that
it
is
when
he
does
count
them,
and
his
counting
falls
short,
yet
he
believes
him
above
reason,
meaning
he
cancels
his
reason
and
intellect
before
the
giver.
This
is
called
“faith
above
reason.”
Hence,
precisely
when
the
nations
of
the
world
in
one’s
body
ask
what
is
this
Mitzva
and
what
is
its
reason,
since
the
body
feels
no
taste
in
that
which
is
above
the
intellect
and
reason,
hence,
the
true
and
correct
answer
is
to
reply
to
the
body
that
he
believes
that
these
questions
were
sent
to
him
from
above
so
that
now
he
will
be
able
to
observe
the
Mitzva
of
faith
above
reason.
Hence,
the
correct
answer
is
specifically
because
it
is
a
statute
and
decree.
At
that
time,
it
is
forbidden
to
give
the
body
reasonable
answers
about
why
he
wants
to
work
for
the
benefit
of
the
King.
It
follows
that
precisely
through
the
reply
of
statue
and
decree,
he
can
advance
in
the
work
of
the
Creator.
Although
he
sees
that
he
cannot
overcome
the
arguments
of
the
nations
of
the
world,
he
should
believe
above
reason
about
that,
too,
that
the
fact
that
he
cannot
overcome
is
not
because
he
has
a
weak
character
and
this
is
why
he
cannot
overcome,
but
rather
that
this
is
what
is
desired
above—that
he
will
not
be
able
to
overcome.
And
the
reason
is
specifically
that
by
being
unable
to
overcome,
he
now
receives
an
opportunity
to
pray
that
the
Creator
will
help
him
overcome.
The
benefit
of
this
is
that
specifically
through
the
help
from
above,
it
is
possible
to
be
rewarded
with
the
NRNHY
in
his
soul,
since
each
time
he
receives
help,
it
is
by
receiving
an
illumination
from
above.
It
follows
that
now
he
has
an
opportunity
to
be
rewarded
with
the
Gadlut
[greatness/adulthood]
of
the
soul
because
he
has
a
need
for
the
Creator
to
help
him.
It
is
known
that
The
Zohar
says,
that
His
help
is
in
giving
him
from
above
a
soul.
Therefore,
one
should
be
careful
when
the
body
comes
and
asks,
“Why
must
you
exert
in
Torah
and
Mitzvot
if
you
see
that
you
feel
no
taste
in
them?”
A
person
should
not
think
of
ways
to
answer
intellectually,
but
rather
tell
the
body,
“I
am
thankful
to
you
for
approaching
me
with
these
arguments,
since
I
am
saying
that
reasonably
speaking,
you
are
correct,
meaning
that
from
the
perspective
of
common
sense,
I
should
be
sitting
still.
Yet,
I
am
working
above
reason,
and
although
you
are
not
letting
me
overcome,
I
do
want
to
overcome
as
much
as
I
can.
Therefore,
I
am
asking
for
the
help
of
the
Creator
so
I
can
prevail
over
you.
This
must
be
the
best
opportunity,
for
by
this
I
can
be
awarded
entry
into
Kedusha
and
to
do
everything
in
order
to
bestow.
It
follows
that
the
reply,
“It
is
a
statute,
a
decree
before
Me,”
is
the
real
answer
in
order
for
a
person
to
advance
in
the
work
and
achieve
permanent
faith,
for
the
Creator
to
help
him
be
rewarded
with
mind
and
heart.
According
to
the
above,
we
can
interpret
what
we
asked,
that
on
one
hand,
he
says
that
a
cow
is
a
statute
without
any
reason,
but
then
our
sages
give
a
reason
through
the
allegory
about
“the
son
of
a
maidservant
who
soiled
the
king’s
palace.
They
said,
‘Let
his
mother
come
and
clean
up
the
feces.’
Similarly,
let
the
cow
come
and
atone
for
the
calf.”
Thus,
they
do
give
a
reason
for
the
red
cow,
and
the
answer
is
that
the
mother
will
come
and
clean
up
her
son.
This
is
the
answer
to
the
red
cow
being
a
statute
without
reason.
It
means
that
the
sin
of
the
calf
was
as
it
is
written
in
The
Zohar
(“Introduction
of
The
Book
of
Zohar,”
Item
14),
“Those
who
sinned
with
the
calf
said
about,
‘These
[ELEH]
are
your
gods,
O
Israel,’
since
they
blemished
that
clothing
and
the
abundance
went
out
to
other
gods.”
This
means
that
they
wanted
to
receive
the
light
of
Hochma
without
a
clothing
of
Hassadim,
which
is
regarded
as
not
wanting
to
accept
the
clothing
of
Hassadim,
called
“faith
above
reason.”
Hence,
it
is
about
this
that
the
commandment
of
red
cow
comes,
which
is
all
statute
and
decree,
entirely
above
reason,
for
this
cow
is
called
“mother,”
and
if
he
corrects
the
sin
of
not
wanting
to
go
with
faith
above
reason,
by
this
the
sin
will
be
corrected.
It
follows
that
there
is
no
reason
for
the
red
cow
itself.
On
the
contrary,
since
the
matter
of
the
red
cow
is
entirely
above
reason,
this
will
correct
what
they
wanted
with
the
sin
of
the
calf,
that
it
will
all
be
within
reason,
when
they
said,
“These
are
your
gods,
Israel.”
It
follows
that
the
matter
of
the
red
cow
is
completely
above
reason,
which
indicates
the
matter
of
faith,
which
purifies
the
impure,
since
Tuma’a
[impurity]
comes
from
the
will
to
receive
for
one’s
own
benefit,
and
the
correction
of
exiting
the
will
to
receive
is
by
accepting
the
work
of
faith
above
reason,
for
then
one
asks
for
the
help
of
the
Creator
and
by
this,
he
emerges
from
the
rule
of
the
will
to
receive.
This
is
called
“the
exodus
from
Egypt,”
for
only
the
Creator
Himself
delivered
them
from
Egypt,
as
it
is
written,
“I
and
not
a
messenger.”
It
follows
that
the
meaning
of
a
red
cow,
whose
ashes
purify,
ash
indicates
something
that
was
cancelled,
such
as
after
the
burning
of
the
cow,
when
only
ashes
remain,
implying
the
annulment,
once
a
person
has
annulled
his
reason
and
his
will
before
the
will
of
the
Creator.
At
that
time,
a
person
is
rewarded
with
the
will
of
the
Creator,
which
is
to
bestow.
When
a
person
has
the
desire
to
bestow,
he
is
called
“a
pure
man,”
for
he
does
not
do
anything
unless
it
brings
contentment
to
his
Maker.
According
to
the
above,
we
should
interpret
what
is
written
(in
Yotzer,
for
the
portion,
“Cow”),
“to
purify
the
impure,
to
defile
the
pure
with
saying,
‘holy.’”
We
should
understand
how
there
can
be
two
opposites
in
the
same
subject.
In
the
work,
we
should
interpret
that
when
one
begins
to
prepare
oneself
to
take
upon
himself
faith
above
reason,
he
is
immediately
defiled.
That
is,
before
he
began
this
work,
when
he
worked
in
order
to
receive
reward,
he
felt
that
he
was
righteous.
That
is,
he
saw
that
he
was
observing
Torah
and
Mitzvot
and
did
not
find
within
him
any
flaw.
Hence,
he
knew
that
he
was
pure
and
did
not
have
any
Tuma’a.
He
was
only
concerned
about
others—that
they
are
not
walking
in
the
path
of
the
Creator,
and
he
wanted
to
give
the
faith,
but
they
would
not
listen.
But
concerning
himself,
he
knew
that
he
had
enough
faith
to
dispense
to
several
people,
if
they
only
wanted
to
receive.
But
when
he
begins
the
work
of
bestowal
and
to
believe
in
the
Creator
above
reason,
he
sees
the
truth,
that
he
is
immersed
in
self-love
and
is
devoid
of
faith.
It
follows
that
now
he
has
become
impure.
This
is
called
“to
defile
the
pure.”
But
afterward,
he
is
rewarded
with
“to
purify
the
impure.”