Red Heifers Restored: what does this mean?

Listen to podcast episode here.

The Return of the Red Heifer: Prophetic Implications for the Third Temple

Recent reports indicate that red heifers have arrived in Israel.¹⁾see Adam Eliyahu Berkowitz, “Israel 365 Exclusive: Red Heifer Arrive in Israel,” Sep 16, 2022; https://www.israel365news.com/274830/watch-red-heifers-arrive-in-israel/ The Temple Institute announced, “On Thursday, September 15, 2022, 5 PM, 5 perfect, unblemished red heifers arrived in Israel from the USA.”²⁾Red Heifers Arrive in Israel?” https://templeinstitute.org/  A Christian rancher from Texas intentionally bred cattle to provide Israel with the red heifer necessary for their temple purification rites.

In ancient rabbinic discussions, it was debated whether purchasing a red heifer from a Gentile was permissible. The conclusion settled the matter: “it may be purchased from a heathen as well.”³⁾Peska 14.1; Pesikta Rabbati (trans. William G. Braude), Yale University Press (Dallas, TX: 1968), Vol. 1, p. 261. Interestingly, Israel365News.com notes that the Talmud (Kiddushin 31a) recounts a story of a Gentile named Dama who is said to have provided the red heifer.⁴⁾Berkowitz, “Israel 365 Exclusive: Red Heifer Arrive in Israel.”

Remarkably, the COVID-19 outbreak seems to have facilitated the preservation of these calves. Normally, government regulations require tagging calves immediately after birth, which would disqualify them as blemished according to rabbinic standards. However, pandemic restrictions delayed such inspections, allowing the calves to remain unblemished and eligible for transport to Israel.⁵⁾Berkowitz, “Israel 365 Exclusive: Red Heifer Arrive in Israel.”

The Theological Significance

As Grant Jeffrey observed,“The Third Temple cannot be built and used for worship until the appropriate area on the Temple Mount is ritually purified using the waters of purification from the ashes of an unblemished red heifer.”⁶⁾Grant R. Jeffrey, The New Temple and the Second Coming, WaterBrooks Press (Colorado Springs, CO: 2007), p. 114 The red heifer ritual, as recorded in Numbers 19, provided purification for those who had come into contact with a dead body. Because the Temple Mount has been the site of much bloodshed, it must be purified before any future temple worship can occur.

Josephus records that Moses instituted the rite of the red heifer following the death of Miriam, in order to purify the people after mourning her passing (Antiquities 4.78–82).⁷⁾The New Complete Works of Josephus (Revised and Expanded) (Trans. William Whiston, Introduction and Commentary by Paul L. Maier), Kregel Publications (Grand Rapids, MI: 1999), p. 145 This aligns with the biblical sequence where Miriam’s death (Numbers 20:1) follows immediately after the institution of the red heifer ordinance (Numbers 19).

Prophetic Implications

The reappearance of the red heifer marks a significant eschatological development. It signals progress toward the fulfillment of end-time prophecies anticipating a future rebuilt Temple (2 Thessalonians 2:4; Revelation 11:2). Early Christian writers, including Irenaeus, also expected the prophecy of a restored temple to be literally fulfilled (Against Heresies, 5.25).⁸⁾The Ante-Nicene Fathers, (ed.) Alexander Roberts & James Donaldson, Hendrickson Publishers (Peabody, Massachusetts: originally published 1885, fifth printing 2012) Vol. 1, p. 553-554

Ezekiel 36:25 prophetically alludes to the waters of purification being restored in the last days.⁹⁾Peska 14.15; Pesikta Rabbati (trans. William G. Braude), Yale University Press (Dallas TX: 1968), Vol. 1, p. 295 A Jewish legend even depicts Moses ascending to heaven and finding God reading Numbers 19, because He was busy “with nothing than the means of purifying Israel.”¹⁰⁾Piska 14.6; Pesikta Rabbati (trans. William G. Braude), Yale University Press (Dallas TX: 1968), Vol. 1, p. 268

The Red Heifer in Rabbinic Tradition

Though the ritual is primarily found in Numbers 19, it is also briefly referenced in Numbers 31:19–24, Ezekiel 36:25, and Hebrews 9:13–14. Its importance to Judaism is notable, having been read in synagogues annually on the Sabbath before Passover (Shabbat Parah). The rite was regarded as a mystery even among the wisest of men; Jewish tradition held that Solomon himself could not comprehend its meaning (Numbers Rabbah 19.3;¹¹⁾Midrash Rabbah: Numbers Volume Two (Trans. Judah J. Slotki), The Soncino Press (New York, NY: 1983), Vol. 6, p. 754 Pesikta Rabbati 14.7, 9).¹²⁾Pesikta Rabbati, (trans. William G. Braude), Yale University Press (Dallas TX: 1968), Vol. 1, pp 269, 279

Though primarily a purification rite, anyone involved in the Red Heifer sacrifice—whether in its slaughter, burning, or the sprinkling of its water (4Q394 Frag. 3-7, Cols 1-2, 13-17),¹³⁾ The Dead Sea Scrolls: A New Translation (Trans. Michael Wise, Martin Abegg Jr., and Edward Cook), HarperCollins Publishers (New York, NY: 1996, 2005), p. 456 i—was rendered unclean until evening. This included anyone who touched the vessel containing the ashes or even the “moisture of the water” (4Q277 Frag. 1, Col. 2, 4-5).¹⁴⁾ The Dead Sea Scrolls: A New Translation (Trans. Michael Wise, Martin Abegg Jr., and Edward Cook), HarperCollins Publishers (New York, NY: 1996, 2005), p. 364

Unlike other sacrifices, the red heifer was the only female animal prescribed in the Torah according to the rabbis. Rabbis connected this peculiarity to Abraham’s offering in Genesis 18:7, where he brought “a calf” to his angelic visitors, interpreting it as a heifer.¹⁵⁾Piska 14.3; Pesikta Rabbati (trans. William G. Braude), Yale University Press (Dallas TX: 1968), Vol. 1, p. 265 (though the text simply says a calf). The Mishnah specifies that the heifer was to be at least two years old¹⁶⁾M. Parah 1.1; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 697 and entirely red; any hairs of a different color rendered it invalid.¹⁷⁾M. Parah 2.5; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 699

Tradition records only nine red heifer sacrifices throughout history—performed by Moses, Ezra, Simeon the Just (twice), Johanan the High Priest (twice), Hanamel the Egyptian, and Ishmael son of Piabi.¹⁸⁾M. Parah 3.5; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 700 Grant Jeffrey wrote, “Maimonides wrote that there were only nine red heifers sacrifices from the time of the Tabernacle worship till the destruction of the Second Temple. He indicated that the tenth sacrifice of the red heifer would occur only when the messianic King was ready to appear.”¹⁹⁾Grant R. Jeffrey, The New Temple and the Second Coming, WaterBrooks Press (Colorado Springs, CO: 2007), p. 117

According to the Mishnah, the High Priest constructed a special bridge across the Kidron Valley²⁰⁾M. Middoth 1.3; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 590 to reach the Mount of Olives, where the heifer was burned.²¹⁾M. Shekalim 4.2; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 155 The eastern wall of Jerusalem was built lower than the others so that the High Priest could witness the blood sprinkling upon the altar from his position on the Mount.²²⁾M. Middoth 2.4; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 592

It is indicated that the destruction of the previous runway and construction of the new one would occur each time and cost the High Priest sixty talents of gold.²³⁾Peska 4.7; Pesikta de-Rab Kahana (trans William G. Braude and Israel J. Kapstein), Jewish Publication Society of America (Philadelphia, PA:1975, 1978), p. 81 Each new High Priest reportedly rebuilt the bridge at great expense, “to demonstrate their scrupulous concern for the ritual purity of the Red Heifer.”²⁴⁾Peska 4.7; Pesikta de-Rab Kahana (trans William G. Braude and Israel J. Kapstein), Jewish Publication Society of America (Philadelphia, PA:1975, 1978), p. 82 The one who slaughtered the Heifer was to wear a white garment.²⁵⁾M. Parah 4.1; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 701 The officiating priest was to wear white garments and undergo seven days of purification prior to the ritual—more extensive than the High Priest’s preparation for the Day of Atonement.²⁶⁾M. Parah 3.1; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 699

A seven day purifying of the altar and the priests is also mentioned in Ezekiel 43:26 in respect to the future Temple. The rite of the Red Heifer was a very important event as it was on very rare occasions when it took place. In fact, the ancient Jewish view of the Red Heifer passage (Numbers 19) was equal in importance “to the entire Torah.”²⁷⁾Piska 14.6; Pesikta Rabbati (trans. William G. Braude), Yale University Press (Dallas TX: 1968), Vol. 1, p. 268

The ashes were to be stored for safekeeping (4Q276 Frag 1, 8).²⁸⁾ The Dead Sea Scrolls: A New Translation (Trans. Michael Wise, Martin Abegg Jr., and Edward Cook), HarperCollins Publishers (New York, NY: 1996, 2005), p. 364 The Mishnah explains after the heifer was burnt and the ashes were pulverized and sifted, ashes were then divided into three parts: one kept on the Temple rampart, one on the Mount of Olives, and one distributed among the priestly divisions.²⁹⁾M. Parah 3.11; The Mishnah (Trans. Herbert Danby), Hendrickson Pub. (Peabody, MA: 1933, 2016), p. 701 After explaining the practice of the burning of the Red Heifer and collecting the ashes,³⁰⁾The Special Laws, 1.267; in The Works of Philo: New Updated Edition, (Trans. C. D. Yonge) Hendrickson Publishers (Peabody, MA: 1997), p. 559 Philo explains, “It is necessary, therefore, for those who are about to go into the temple to partake of the sacrifices, to be cleansed as to their bodies and as to their souls before their bodies.”³¹⁾ The Special Laws, 1.269; in The Works of Philo: New Updated Edition, (Trans. C. D. Yonge) Hendrickson Publishers (Peabody, MA: 1997), p. 559  Philo perceived a figurative meaning in the purification of the Red Heifer and connected it to the idea of a spiritual cleansing needed for proper worship before one entered the Temple of God.

The Red Heifer and Christian Typology

Similarly, the book of Hebrews is divided in three sections explained in 6:1 as the doctrine of Christ (Hebrews 1-5), repentance from dead works (Hebrews 6-10) and faith toward God (Hebrews 11-13). The brief comments about the Red Heifer are contained within the second division about repentance from dead works, stating, “For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” (Hebrews 9:13-14).

Like Philo, the book of Hebrews associates the red heifer with the purification of the flesh, contrasting it with the superior efficacy of Christ’s blood received by faith demanding repentance “from dead works to serve the living God.” As Arnold Fruchtenbaum observes, “the object was to purge the conscience from dead works; these dead works were the works of the Levitical system; works which are now dead because they have come to an end as far as God is concerned[.]”³²⁾Arnold G. Fruchtenbaum, The Messianic Jewish Epistles: Hebrews, James, First Peter, Second Peter, Jude, Ariel Ministries (Tustin, CA: 2005), p. 121 The Epistle of Barnabas likewise interprets the red heifer as a type of Christ: “The calf is Jesus[.]”³³⁾Barnabas 8; The Ante-Nicene Fathers, Edited by Alexander Roberts, D.D., & James, Donaldson, LL.D., Hendrickson Publishers, 2012, Vol. 1, p. 142 Just as the heifer was sacrificed outside the camp, so also was Christ crucified outside the city (Hebrews 13:11, 13).

Eschatological and Hermeneutical Implications

The reemergence of the red heifer also substantiates the dispensational hermeneutic of literal interpretation. As Charles Ryrie explained:

… dispensationalism claims to employ principles of literal, plain, normal or historical-grammatical interpretation consistently.

Covenant theologians are well known for their use of nonliteral interpretation, especially when interpreting prophecy, and they are equally well known for their amillennialism, which is only the natural outcome of such a hermeneutic….

If plain or normal interpretation is the only valid hermeneutical principle and it is consistently applied, it will cause one to be a dispensationalist.³⁴⁾Charles C. Ryrie, Dispensationalism (Revised and Expanded)m Moody Press (Chicago, IL: 1995), p. 20

Unlike covenant theologians, who often spiritualize prophetic texts and assert that the church has replaced Israel, dispensationalists maintain a clear distinction between Israel and the Christianity, affirming God’s enduring covenant with the Jewish nation.³⁵⁾Charles C. Ryrie, Dispensationalism (Revised and Expanded)m Moody Press (Chicago, IL: 1995), p. 39-40 he literal fulfillment of prophecies—such as the return of Israel and the reappearance of the red heifer—continues to validate this interpretive approach.

Ezekiel 36:25–27 foretells that God will “sprinkle clean water” upon Israel, giving them “a new heart” and placing His Spirit within them. The subsequent prophecy of the valley of dry bones (Ezekiel 37) describes Israel’s physical restoration to the land, followed by their spiritual renewal. In modern times, the reestablishment of Israel as a nation fulfills the first stage of this prophecy, while the reintroduction of the red heifer signals preparation for temple restoration—the precursor to Israel’s final redemption.

After the Temple is rebuilt, it will eventually be defiled by the Antichrist (Matthew 24:15; Mark 13:14; Daniel 9:27; 12:11). In that time of tribulation, Israel will finally recognize their true Messiah, as prophesied: “They shall look upon me whom they have pierced” (Zechariah 12:10), and “so all Israel shall be saved” (Romans 11:26).