This comes from Alexander Poltarak from The Times of Israel blog. I had posted the list of these 5 judgements before so I’m not sure if they are his. But his entire blog is interesting in a quantum view kind of way. The article is The Paradox of the Red Heifer. (https://blogs.timesofisrael.com/paradox-of-the-red-heifer/)
“Parah adumah is a red heifer. Everything about it bespeaks gevurah – strict judgment. “Take for you a perfectly red unblemished cow, upon which no yoke was laid.”
- The word parah (heifer) is etymologically related to the word pur – force. The word gevurah also means force. Thus parah-heifer – signifies gevurah-force (or judgment).
- The color red also represents judgment, i.e., gevurah.
- “Perfectly red” represent severe unmitigated judgment.
- “Unblemished” means perfect, which is also a manifestation of judgment – we judge it if it is perfect enough to qualify as a parah adumah.
- “Upon which no yoke was laid” – a further limitation connoting judgment-gevurah.
Reading this verse on Shabbos, I thought that these five qualifications of parah adumah must represent five states of gevurah. I was happy to find support for this proposition later in the Kitvey Arizal, where Rabbi Chaim Vital states:
Know that the five final forms of the letters signify the five states of gevurah. Their combined numerical value is 280, and when we add 5 for the five letters themselves, we have , the numerical value of] “heifer.”
We see that Parah Adumah is an embodiment of gevurah in its full measure. Burning it to ashes further contributes to the aspect of gevurah, because fire represents gevurah as well. So ashes of parah adumah represent gevura2– judgment squared. Then we mix the ashes of parah adumah with maim chayim – the living waters obtained from a live stream. Water, of course, represents chesed (kindness). Maim chayim represents chesed2 – kindness squared. Alternatively, we can say that using hyssop, which is green in color, which also signifies chesed, makes chesed2. Mixing these two diametrically opposite ingredients – ashes of parah adumah representing gevurah and maim chayim representing chesed – create a contradictory construct that represents the paradox of ratzo vashov (see my essay On the Nature of Time and the Age of the Universe). Sprinkling this mixture on a person who is in a state of tumah acts as spiritual defibrillation – it puts his body in touch with the supernal rhythm of ratzo vashov, which restarts the proper rhythm of the person’s body synchronizing it with the rhythm of the soul. This, it seems to me, is the secret of parah adumah.”