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L'Éternel parla à Moïse et à Aaron en ces termes: 2 "Ceci est un statut de la loi qu'a prescrit l'Éternel, savoir: Avertis les enfants d'Israël de te choisir une vache rousse, intacte, sans aucun défaut, et qui n'ait pas encore porté le joug. 3 Vous la remettrez au pontife Eléazar; il la fera conduire hors du camp, et on l'immolera en sa présence. 4 Le pontife Eléazar prendra du sang de l'animal avec le doigt, et il fera, en les dirigeant vers la face de la tente d'assignation, sept aspersions de ce sang. 5 Alors on brûlera la vache sous ses yeux: sa peau, sa chair et son sang, on les brûlera avec sa fiente.
Rashi
Ceci est le statut de la loi Étant donné que le Satan et les peuples du monde se sont moqués d’Israël en disant : « Qu’est-ce que cette mitswa et quel en est le motif ? », le texte emploie ici le terme ‘houqa (« statut »), destiné à marquer que « c’est un décret émanant de Moi que tu n’as pas le droit de critiquer » (Midrach Tan‘houma).
Celui qui aura recueilli les cendres de la vache lavera ses vêtements, et sera impur jusqu'au soir. Et ceci sera, pour les enfants d'Israël et pour l'étranger établi parmi eux, un statut invariable: 11 celui qui touchera au cadavre d'un être humain quelconque sera impur durant sept jours. 12 Qu'il se purifie au moyen de ces cendres, le troisième et le septième jour, et il sera pur; mais s'il ne s'est pas purifié, le troisième et le septième jour, il ne sera point pur. 13 Quiconque a touché à un cadavre, au corps d'une personne morte, et ne se purifie point, souille la résidence du Seigneur, et cette existence sera retranchée
Voici la règle, lorsqu'il se trouve un mort dans une tente: quiconque entre dans cette tente, et tout ce qu'elle renferme, sera impur durant sept jours;
Guitin 57
Rav Naḥman bar Yitzḥak dit: ces gens dont parle le verset sont des érudits de la Torah qui se tuent sur les mots de la Torah, conformément à la déclaration du rabbin Shimon Ben Lakish. Comme Rabbi Shimon Ben Lakish dit: les paroles de la Torah ne durent que pour celui qui se tue sur eux, comme il est dit: "c'est la Torah, quand un homme meurt dans une tente" (nombres 19:14)
Par dela bien et mal
Les hommes affligés d’une profonde tristesse se trahissent lorsqu’ils sont heureux : ils ont une façon de saisir le bonheur comme s’ils voulaient l’étreindre et l’étouffer par jalousie… Hélas ! ils savent trop bien que le bonheur fuit devant eux !
Mishna avot 5 5
Ten miracles were performed for our forefathers in the Temple: No woman had a miscarriage from the scent of the meat; and no holy flesh ever went putrid; and a fly was not seen in the room of slaughtering; and a High Priest did not have an accidental emission on Yom Kippur; and rain did not extinguish the fire of the wood pile; and the wind did not overpower the pillar of smoke; and there was not found a disqualification in the omer (a special barley offering, offered the day after Pesach, which permits grain harvested in the new harvest to be eaten) or in the two breads or in the showbreads; they would stand up crowded and bow down with [enough] space; and a snake or scorpion never hurt a person in Jerusalem; and a person did not say to his fellow, "The place is too cramped that I should lodge in Jerusalem."
Tosfot yom tov
THE HIGH PRIEST NEVER HAD A NOCTURNAL EMISSION ON YOM KIPPUR. Some ask, what is so miraculous in this case? Why would we expect him to have a nocturnal emission? For seven days prior the priests would urge him on to matters of purity, he remained ritually pure the entire day before, and the elders kept him from falling asleep that entire night. The answer is that the inclinations to good and to evil are constantly in competition with one another the way two adversaries are. When one of them is on the verge of being defeated he strengthens his hold knowing that he close to being dealt a fatal blow, just as it often happens that shortly before their deaths people have renewed strength and speak fair speech as though they were in good health. For this reason it is more likely that the high priest would have an emission—so Midrash Shmuel in the name of Chasid Ya`avetz.
Soucah 52
its foulness may come up, and its ill odor may come up” (Joel 2:20), as it forsakes the nations of the world and incites the enemies of the Jewish people: In this context, the term the nations is a euphemism for the Jewish people. The evil inclination seeks to corrupt the Jews more than it does the members of any other nation. “Because it has done greatly” (Joel 2:20): Abaye said: And it provokes Torah scholars more than it provokes everyone else.
כי הא דאביי שמעיה לההוא גברא דקאמר לההיא אתתא נקדים וניזיל באורחא אמר איזיל אפרשינהו מאיסורא אזל בתרייהו תלתא פרסי באגמא כי הוו פרשי מהדדי שמעינהו דקא אמרי אורחין רחיקא וצוותין בסימא
The Gemara illustrates that point. It is like this incident, as Abaye once heard a certain man say to a certain woman: Let us rise early and go on the road. Upon hearing this, Abaye said to himself: I will go and accompany them and prevent them from violating the prohibition that they certainly intend to violate. He went after them for a distance of three parasangs in a marsh among the reeds, while they walked on the road, and they did not engage in any wrongful activity. When they were taking leave of each other, he heard that they were saying: We traveled a long distance together, and the company was pleasant company.
אמר אביי אי מאן דסני לי הוה לא הוה מצי לאוקומיה נפשיה אזל תלא נפשיה בעיבורא דדשא ומצטער אתא ההוא סבא תנא ליה כל הגדול מחבירו יצרו גדול הימנו
Abaye said: In that situation, if instead of that man it had been one whom I hate, a euphemism for himself, he would not have been able to restrain himself from sinning. After becoming aware of so great a shortcoming he went and leaned against the doorpost, thinking and feeling regret. A certain Elder came and taught him: Anyone who is greater than another, his evil inclination is greater than his. Therefore, Abaye should not feel regret, as his realization is a consequence of his greatness.
Bemidbar Rabbah 19:1
This is the ordinance - As it is said verse (Job:14): Who gave (brought forth) purity to one who is impure? , such as Abraham from Terah, Hezekiah from Achaz, etc , Israel from the nations of the world, the world to come from this world. Who did so, who commanded so, who decreed it so, if not The One! (the world's only!) ....! There we learned (Parah 4:4): those who occupy themselves with the Parah from beginning to end, impurify their clothes, but it makes clothes Pure. God said: I carved a law (into the fabric of creation), a decree i made, you have no ability to transgress (override) My law!
Niddah 9
So it was also taught: The menstrual blood45 is decomposed and turns into milk; so R. Meir. R. Jose stated: Her limbs46 are disjointed and her natural strength does not return before twenty-four months.47 R. Elai explained: What is R. Meir's reason?48 That it is written, Who can bring a clean thing49 from out of an unclean?50 Is it not the Only One?51 And the Rabbis?52 — R. Johanan replied: The reference53 is to semen which is unclean, while the man who is created from it is clean; and R. Eleazar replied: The reference53 is to the water of sprinkling54 in the case of which the man who sprinkles it as well as the man upon whom it is sprinkled is clean while he who touches it is unclean. It is, in fact, in view of such laws61 that Solomon observed, I said: 'I will get wisdom'; but it was far from me.62
Makot 10b
אמר רבה בר רב הונא אמר רב הונא ואמרי לה אמר רב הונא א"ר אלעזר מן התורה ומן הנביאים ומן הכתובים בדרך שאדם רוצה לילך בה מוליכין אותו
Apropos the path upon which God leads people, the Gemara cites a statement that Rabba bar Rav Huna says that Rav Huna says, and some say it was a statement that Rav Huna says that Rabbi Elazar says: From the Torah, from the Prophets, and from the Writings one learns that along the path a person wishes to proceed, one leads and assists him.
מן התורה דכתיב (במדבר כב, יב) לא תלך עמהם וכתיב (במדבר כב, כ) קום לך אתם מן הנביאים דכתיב (ישעיהו מח, יז) אני ה' אלהיך מלמדך להועיל מדריכך בדרך (זו) תלך מן הכתובים דכתיב (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן
One learns this from the Torah, as it is written that initially God said to Balaam with regard to the contingent dispatched by Balak: “You shall not go with them” (Numbers 22:12). After Balaam implored Him and indicated his desire to go with them, it is written: “Arise, go with them” (Numbers 22:20). One learns this from the Prophets, as it is written: “I am the Lord your God, Who teaches you for your profit, Who leads you on the path that you go” (Isaiah 48:17), indicating that along the path that one seeks to go, God will direct him. One learns this from the Writings, as it is written: “If one seeks the cynics, He will cause him to join the cynics, but to the humble He will give grace” (Proverbs 3:34), indicating that if one chooses cynicism God will direct him there and if he opts for humility God will grant him grace.
Nidah 16B
For R. Hanina b. Papa made the following exposition: The name of the angel who is in charge of conception is 'Night', and he takes up a drop and places it in the presence of the Holy One, blessed be He, saying, 'Sovereign of the universe, what shall be the fate of this drop? Shall it produce a strong man or a weak man, a wise man or a fool, a rich man or a poor man?' Whereas 'wicked man' or 'righteous one' he does not mention, in agreement with the view of R. Hanina. For R. Hanina stated: Everything is in the hands of heaven except the fear of God, as it is said, And now, Israel, what doth the Lord thy God require of thee, but to fear etc.