פָּרָשַׁת חֻקַּת Parashat Chukat
INTRODUCTION:
Parashat Ḥuḳḳath (Num. 19:1-22:1) contains the following sidrot:
Hundred-and-Twenty-First Sidra՚, the red heifer and impurity of human dead, and the death of Miriam and the Waters of Meriva;
Hundred-and-Twenty-Second Sidra՚, the encounter with Edom, the death of Aaron, conflict with the Canaanites, the bronze serpent and journeying through Transjordania, and conflict with Siḥon and ՙOg.
ANALYSIS:
Hundred-and-Twenty-First Sidra՚ (Num. 19:1-20:13): The red heifer and impurity of human dead, and the death of Miriam and the Waters of Meriva.
Parashat Ḥuḳḳath opens with YHWH instructing Moses and Aaron with the procedure for the purification of a person who has become impure through the impurity of human dead. A red heifer perfect without blemish upon which no yoke has come is to be selected and given to Elՙazar (Aaron's surviving eldest son who served as deputy Kohen Gadol). The red heifer is to be brought outside of the camp where it is to be slaughtered in the presence of Elՙazar i.e. the deputy Kohen Gadol. Elՙazar is to take some of its blood and with his finger sprinkles it seven times towards the front of the Tent of Appointed Times. The remains of the red heifer, its skin, flesh, blood, together with its dung are to be burnt before the eyes of the deputy Kohen Gadol. A kohen is to take cedar wood, hyssop[1], along with scarlet of worm[2], and cast them into the midst of the burning heifer. The kohen is to launder his garments, wash in water, and afterward he shall come into the camp, however he remains impure until the evening. The one that burned the red heifer is also to launder his garments, wash in water, and remains impure until the evening. A ritually pure man is to gather the ashes of the red heifer and deposit them outside of the camp in a pure place, "and they shall be for the Community of the Children of Israel for safekeeping for the Water of Separation it is a sin-offering" (Num. 19:9). Then the one that gathered the ashes of the red heifer is also to launder his garments and remains impure until the evening. Anyone who touches the dead body of any human being is impure for seven days. They are to be purified from sin with the Water of Separation on the third day, and on the seventh day; then they are pure. Anyone who is impure through contact with a dead human body and does not have himself or herself purified from sin makes the Mishkan of YHWH impure, causing them to be cut off from Israel. If a human dies in a tent, all that enters the tent and all that is in the tent is impure for seven days. Every open vessel, which is in the tent that has no lid bound upon it, is impure. Anyone who touches in the open field one killed in battle, a dead human body, a human bone, or a grave, is impure for seven days. The purification procedure for a person or for a vessel that has become impure through the impurity of human dead is as follows:
The Children of Israel journey on and reach the Wilderness of Ṣin in the first month of the third year since the Exodus, and settle in Ḳadesh on the southern border of the land of Canaan. This is not so far from where the scouts crossed over into the land of Canaan. Miriam dies and is buried. There is no water for the Community so they assemble against Moses and Aaron. The people quarrel with Moses stating that they wish YHWH had struck them down dead along with the others who had rebelled against Him. They accuse Moses of bringing the Assembly of YHWH into the Wilderness of Ṣin to die together with their life-stock. "And why did you make us ascend from Egypt, to bring us, to this evil place; not a place of seed and fig and vine and pomegranate, and water there is none to drink" (Num. 20:5), the people still don't comprehend that their failure to enter the land of Canaan was as a direct result of their rebellious acts against YHWH. Moses and Aaron move away from the people who have assembled against them, and go to the entrance of the Tent of Appointed Times where they fall on their faces and see the Glory of YHWH. YHWH tells Moses to take Aaron's staff that he placed next to the Ark of the Testimony, and along with Aaron, he is to assemble the Community and speak to the rock before their eyes so that it gives forth its water for them and their livestock to drink. Moses takes the staff from before YHWH, and along with Aaron assembles the Assembly in front of the rock and says to them, "Please hear rebellious ones, from this rock, do we bring out for you water" (Num. 20:10). Moses raises his hand and strikes the rock twice with his staff and water gushes out enough for all to drink. However, this was not what YHWH had commanded Moses to do. YHWH says to Moses and Aaron, "Since you did not trust in Me, to sanctify Me, before the eyes of the Children of Israel; therefore you shall not bring this assembly into the land that I have given to them" (Num. 20:12). The Torah informs us that the place was called the Waters of Meriva [Quarrelling] because the Children of Israel quarrelled with YHWH, and He was sanctified in them.
Hundred-and-Tweny-Second Sidra՚ (Num. 20:14-22:1): The encounter with Edom, the death of Aaron, conflict with the Canaanites, the bronze serpent and journeying through Transjordania, and conflict with Siḥon and ՙOg.
Moses now sends messengers from Ḳadesh to the king of Edom, "Thus says your brother Israel, you know, all the hardships that had found us. Our fathers went down to Egypt, and we settled in Egypt many days; and Egypt dealt ill with us and with our fathers. And we cried out to YHWH and He heard our voice, and He sent a messenger, and brought us out from Egypt; and here we are at Ḳadesh, a city at the edge of your borders. Please let us cross through your land we will not cross through field or through vineyard and we will not drink water from wells; upon the King's Highway we will walk we will not turn right or left until we have crossed through your borders" (Num. 20:14-18). But Edom refuses and will not grant Israel permission to cross their territory. The Edomites respond that if the Israelites attempt to cross their borders they will be met by the sword. The Children of Israel reply that they will keep only to the main roads and any water that they or their life-stock drink they will gladly pay for. The Edomites are still adamant that the Israelites are not to cross their borders and they meet the Israelites with a large and well-armed fighting force. The Israelites turn aside.
The entire Community of the Children of Israel journey on from Ḳadesh and reach Hor the Mountain, which is on the border with Edom. There YHWH tells Moses and Aaron that Aaron is to be gathered to his people for he is not to enter the land since they both rebelled against YHWH's word at the Waters of Meriva. Moses is to bring both Aaron and his son Elՙazar up onto Hor the Mountain, and there he is to disrobe Aaron of the garments of the Kohen Gadol and place them upon Elՙazar. Moses, Aaron, and Elՙazar ascended Hor the Mountain before the eyes of all the Community. Moses does as YHWH commanded him and Aaron dies there at the top of the mountain. When Moses and Elՙazar descend from the mountain without Aaron all the Community realises that Aaron has drawn his last breath; the House of Israel wept thirty days for Aaron. Numbers 33:38-39 informs us that Aaron died in the fortieth year after the Exodus from Egypt, on the first day of the Fifth Month, and that he was 123 years old when he died.
The Canaanite king of Arad who controlled the Negev [literally - south] hears that Israel is coming by way of Atharim, so he attacks the Israelites, taking prisoners of war. Israel then vows a vow to YHWH that if He will deliver the Canaanites into their hands, then they will devote the towns of the Canaanites to destruction. YHWH listens to the voice of Israel and delivers the Canaanites into their hands. The Israelites devote the Canaanites along with their cities to destruction; then they call the name of the place Ḥorma [Devoted (for destruction)].
The Children of Israel journey on from Hor the Mountain and travel by way of the Sea of Reeds skirting the borders of the land of Edom. The people become impatient on the way and once again speak against God and Moses with the same old complaint, "why did you bring us up out from Egypt, to die in the wilderness; for there is no food and no water, and our soul loathes, the contemptible food" (Num. 21:5). In response, YHWH sends upon the people venomous snakes to bite them, and many amongst Israel die from the snakebites. The people come to Moses and confess that they have sinned by speaking against YHWH and against him. They ask Moses to pray to God on their behalf so that He will remove the snakes from among them. Moses does as the people request. YHWH tells Moses to make a viper and place it on an ensign, anyone who has been bitten by a snake and sees the viper will live. Moses makes a snake of bronze and places it on an ensign (we have here a play on words, snake - נְחַשׁ, with bronze/copper - נְחֹשֶׁת), and anyone that had been bitten by a snake and then looked at the snake of bronze lived. The Children of Israel reach Ovoth and there they encamp. They journey on from Ovoth and encamp at ՙIyyei Haՙavarim, which is in the wilderness facing Moab toward the rising sun. From ՙIyyei Haՙavarim they journey on and encamp at the Wadi of Zared, and then continue their journey encamping across from the river Arnon which is in the wilderness. The river Arnon acts as the border between the Amorites and the Moabites. From thence to the well where YHWH said to Moses, "Gather the people, and I will give them water" (Num. 21:16). At the well Israel sings a song in appreciation of the event. They journey on from the wilderness reaching Mattana and then onto Naḥali՚el, and from there to Bamoth. From Bamoth to the valley that is in the countryside of Moab, the top of Pisga [The Summit], looking down onto the face of the wasteland.
Israel sends messengers to Siḥon king of the Amorites, "Let me cross your land we will not spread out into the fields or into the vineyards, we will not drink well water; upon the King's Highway we will walk, until we have crossed your borders" (Num. 21:22). Just like the king of Edom, Siḥon king of the Amorites refuses to let Israel pass through his territory and he too gathers all his forces to meet Israel in the wilderness, and wages war on them at Yaheṣa. However, Israel stands their ground and defeats Siḥon with the edge of the sword, taking possession of his land from the river Arnon to the river Yabboḳ up to the territory of the Children of Ammon who had a well-fortified border. Israel takes all the cities of the Amorites and settles in them, including Ḥeshbon Siḥon's capital and the towns within her territory. Siḥon had taken Ḥeshbon from the Moabites. Moses sends out scouts to spy on Yaՙzer, and the Israelites capture the towns in its territory dispossessing the Amorites. They then turn north and head along the Bashan Highway. ՙOg the king of Bashan gathers his forces and goes out to meet Israel in war at Edreՙi. YHWH tells Moses not to be afraid of ՙOg, for he, all his people, and his land, will be delivered into the hands of Israel just as Siḥon was. Israel smites ՙOg the king of Bashan and utterly defeats his people taking possession of his land. The Children of Israel then journey on and encamp in the Plains of Moab, beyond the Jordan by Jericho.
TEACHINGS OF HAKHAM REKHAVI:
"This is the instruction, a human that dies in a tent; all that comes into the tent and all that is in the tent, shall be impure for seven days" (Num. 19:14).
In connection with the transmission of impurity of human dead, why does the Torah single out a tent? Why not some other structure such as a house?
One possible explanation is that since the Children of Israel received the Torah while living a desert life, the Torah was transmitted in terms that they would have understood, terms applicable to the every day life situation of a nomadic people and not to that of an urban population. Thus, the usage of the word tent rather than house reflects this reality.
There is a problem with this explanation; Israel's dwelling in the desert was an interim stage pending entrance into the land. We were not destined to be a desert-wandering nation; there are many commandments in the Torah which are intended for a settled agrarian and urban life-style. And contrary to the above explanation the word house is mentioned in the Torah in connection with impurity in regards to a house that has contracted ṣaraՙath (see Leviticus 14:33-53). So why does the Torah only mention a tent in connection with impurity of human dead and not a tent and house?
Upon examining those sections in the Torah pertaining to impurity it will be noticed that certain types of vessels, i.e. moveable objects contract impurity. If the carcass of a swarming creature falls into an earthen vessel, the vessel and anything within the vessel becomes impure. A tent is a vessel by its very nature; a tent is portable, it can be taken down and folded up, stored, transported to a new location and erected once again. Therefore, the reason why a tent is singled out when it comes to impurity of human dead is that a tent containing a dead human body is comparable to an earthen vessel that the carcass of a swarming creature has fallen into. Both come under the category of impurity of vessels.
[1] Hyssop is not the European Hyssop - which does not grow in Israel - but Syrian Hyssop (Origanum syriacum) that grows abundantly throughout the region. The Arabs call it zaՙatar and the Samaritans use it to sprinkle the blood of the Passover sacrifice.
[2] Tola'ath Sheni or Tola'ath Hasheni means scarlet of worm and was used in various purification ceremonies as well as a dye source for various vestments in the Temple. Whether this dye was actually obtained from a type of worm, not unlike the scarlet dye known as carmine is obtained from the blood of the cochineal beetle, no one is absolutely certain. Maybe this scarlet dye was originally obtained from the blood of a certain worm, but eventually became used as a colour designation for a shade of scarlet, just as today indigo is used as a colour designation for a shade of blue but originally meant a blue dye obtained from the indigo plant.
Parashat Ḥuḳḳath (Num. 19:1-22:1) contains the following sidrot:
Hundred-and-Twenty-First Sidra՚, the red heifer and impurity of human dead, and the death of Miriam and the Waters of Meriva;
Hundred-and-Twenty-Second Sidra՚, the encounter with Edom, the death of Aaron, conflict with the Canaanites, the bronze serpent and journeying through Transjordania, and conflict with Siḥon and ՙOg.
ANALYSIS:
Hundred-and-Twenty-First Sidra՚ (Num. 19:1-20:13): The red heifer and impurity of human dead, and the death of Miriam and the Waters of Meriva.
Parashat Ḥuḳḳath opens with YHWH instructing Moses and Aaron with the procedure for the purification of a person who has become impure through the impurity of human dead. A red heifer perfect without blemish upon which no yoke has come is to be selected and given to Elՙazar (Aaron's surviving eldest son who served as deputy Kohen Gadol). The red heifer is to be brought outside of the camp where it is to be slaughtered in the presence of Elՙazar i.e. the deputy Kohen Gadol. Elՙazar is to take some of its blood and with his finger sprinkles it seven times towards the front of the Tent of Appointed Times. The remains of the red heifer, its skin, flesh, blood, together with its dung are to be burnt before the eyes of the deputy Kohen Gadol. A kohen is to take cedar wood, hyssop[1], along with scarlet of worm[2], and cast them into the midst of the burning heifer. The kohen is to launder his garments, wash in water, and afterward he shall come into the camp, however he remains impure until the evening. The one that burned the red heifer is also to launder his garments, wash in water, and remains impure until the evening. A ritually pure man is to gather the ashes of the red heifer and deposit them outside of the camp in a pure place, "and they shall be for the Community of the Children of Israel for safekeeping for the Water of Separation it is a sin-offering" (Num. 19:9). Then the one that gathered the ashes of the red heifer is also to launder his garments and remains impure until the evening. Anyone who touches the dead body of any human being is impure for seven days. They are to be purified from sin with the Water of Separation on the third day, and on the seventh day; then they are pure. Anyone who is impure through contact with a dead human body and does not have himself or herself purified from sin makes the Mishkan of YHWH impure, causing them to be cut off from Israel. If a human dies in a tent, all that enters the tent and all that is in the tent is impure for seven days. Every open vessel, which is in the tent that has no lid bound upon it, is impure. Anyone who touches in the open field one killed in battle, a dead human body, a human bone, or a grave, is impure for seven days. The purification procedure for a person or for a vessel that has become impure through the impurity of human dead is as follows:
- Some of the ashes of the burnt red heifer (which the Torah refers to as a sin-offering) are placed in a vessel with living water i.e. fresh water.
- A ritually pure man (kohen) takes a bunch of hyssop, dips it in the water, and then sprinkles it upon the tent where the person died, upon any object that was in the tent, and upon any human that had also been in the tent. The same procedure is performed on anyone who has touched a bone, one slain, a grave, or any human dead.
- The above procedure is performed on the impure person or object on the third day and on the seventh day after they have contracted impurity through human dead.
- On the seventh day, they are purified from sin and are to launder their garments, wash in water, and become pure in the evening.
- The man who sprinkles the Water of Separation shall launder his garments, and the one that touches the Water of Separation is impure until the evening.
- Any moveable vessel or person that is touched by someone who is impure through the impurity of human dead, or touches the one who is impure through the impurity of human dead is impure until the evening.
The Children of Israel journey on and reach the Wilderness of Ṣin in the first month of the third year since the Exodus, and settle in Ḳadesh on the southern border of the land of Canaan. This is not so far from where the scouts crossed over into the land of Canaan. Miriam dies and is buried. There is no water for the Community so they assemble against Moses and Aaron. The people quarrel with Moses stating that they wish YHWH had struck them down dead along with the others who had rebelled against Him. They accuse Moses of bringing the Assembly of YHWH into the Wilderness of Ṣin to die together with their life-stock. "And why did you make us ascend from Egypt, to bring us, to this evil place; not a place of seed and fig and vine and pomegranate, and water there is none to drink" (Num. 20:5), the people still don't comprehend that their failure to enter the land of Canaan was as a direct result of their rebellious acts against YHWH. Moses and Aaron move away from the people who have assembled against them, and go to the entrance of the Tent of Appointed Times where they fall on their faces and see the Glory of YHWH. YHWH tells Moses to take Aaron's staff that he placed next to the Ark of the Testimony, and along with Aaron, he is to assemble the Community and speak to the rock before their eyes so that it gives forth its water for them and their livestock to drink. Moses takes the staff from before YHWH, and along with Aaron assembles the Assembly in front of the rock and says to them, "Please hear rebellious ones, from this rock, do we bring out for you water" (Num. 20:10). Moses raises his hand and strikes the rock twice with his staff and water gushes out enough for all to drink. However, this was not what YHWH had commanded Moses to do. YHWH says to Moses and Aaron, "Since you did not trust in Me, to sanctify Me, before the eyes of the Children of Israel; therefore you shall not bring this assembly into the land that I have given to them" (Num. 20:12). The Torah informs us that the place was called the Waters of Meriva [Quarrelling] because the Children of Israel quarrelled with YHWH, and He was sanctified in them.
Hundred-and-Tweny-Second Sidra՚ (Num. 20:14-22:1): The encounter with Edom, the death of Aaron, conflict with the Canaanites, the bronze serpent and journeying through Transjordania, and conflict with Siḥon and ՙOg.
Moses now sends messengers from Ḳadesh to the king of Edom, "Thus says your brother Israel, you know, all the hardships that had found us. Our fathers went down to Egypt, and we settled in Egypt many days; and Egypt dealt ill with us and with our fathers. And we cried out to YHWH and He heard our voice, and He sent a messenger, and brought us out from Egypt; and here we are at Ḳadesh, a city at the edge of your borders. Please let us cross through your land we will not cross through field or through vineyard and we will not drink water from wells; upon the King's Highway we will walk we will not turn right or left until we have crossed through your borders" (Num. 20:14-18). But Edom refuses and will not grant Israel permission to cross their territory. The Edomites respond that if the Israelites attempt to cross their borders they will be met by the sword. The Children of Israel reply that they will keep only to the main roads and any water that they or their life-stock drink they will gladly pay for. The Edomites are still adamant that the Israelites are not to cross their borders and they meet the Israelites with a large and well-armed fighting force. The Israelites turn aside.
The entire Community of the Children of Israel journey on from Ḳadesh and reach Hor the Mountain, which is on the border with Edom. There YHWH tells Moses and Aaron that Aaron is to be gathered to his people for he is not to enter the land since they both rebelled against YHWH's word at the Waters of Meriva. Moses is to bring both Aaron and his son Elՙazar up onto Hor the Mountain, and there he is to disrobe Aaron of the garments of the Kohen Gadol and place them upon Elՙazar. Moses, Aaron, and Elՙazar ascended Hor the Mountain before the eyes of all the Community. Moses does as YHWH commanded him and Aaron dies there at the top of the mountain. When Moses and Elՙazar descend from the mountain without Aaron all the Community realises that Aaron has drawn his last breath; the House of Israel wept thirty days for Aaron. Numbers 33:38-39 informs us that Aaron died in the fortieth year after the Exodus from Egypt, on the first day of the Fifth Month, and that he was 123 years old when he died.
The Canaanite king of Arad who controlled the Negev [literally - south] hears that Israel is coming by way of Atharim, so he attacks the Israelites, taking prisoners of war. Israel then vows a vow to YHWH that if He will deliver the Canaanites into their hands, then they will devote the towns of the Canaanites to destruction. YHWH listens to the voice of Israel and delivers the Canaanites into their hands. The Israelites devote the Canaanites along with their cities to destruction; then they call the name of the place Ḥorma [Devoted (for destruction)].
The Children of Israel journey on from Hor the Mountain and travel by way of the Sea of Reeds skirting the borders of the land of Edom. The people become impatient on the way and once again speak against God and Moses with the same old complaint, "why did you bring us up out from Egypt, to die in the wilderness; for there is no food and no water, and our soul loathes, the contemptible food" (Num. 21:5). In response, YHWH sends upon the people venomous snakes to bite them, and many amongst Israel die from the snakebites. The people come to Moses and confess that they have sinned by speaking against YHWH and against him. They ask Moses to pray to God on their behalf so that He will remove the snakes from among them. Moses does as the people request. YHWH tells Moses to make a viper and place it on an ensign, anyone who has been bitten by a snake and sees the viper will live. Moses makes a snake of bronze and places it on an ensign (we have here a play on words, snake - נְחַשׁ, with bronze/copper - נְחֹשֶׁת), and anyone that had been bitten by a snake and then looked at the snake of bronze lived. The Children of Israel reach Ovoth and there they encamp. They journey on from Ovoth and encamp at ՙIyyei Haՙavarim, which is in the wilderness facing Moab toward the rising sun. From ՙIyyei Haՙavarim they journey on and encamp at the Wadi of Zared, and then continue their journey encamping across from the river Arnon which is in the wilderness. The river Arnon acts as the border between the Amorites and the Moabites. From thence to the well where YHWH said to Moses, "Gather the people, and I will give them water" (Num. 21:16). At the well Israel sings a song in appreciation of the event. They journey on from the wilderness reaching Mattana and then onto Naḥali՚el, and from there to Bamoth. From Bamoth to the valley that is in the countryside of Moab, the top of Pisga [The Summit], looking down onto the face of the wasteland.
Israel sends messengers to Siḥon king of the Amorites, "Let me cross your land we will not spread out into the fields or into the vineyards, we will not drink well water; upon the King's Highway we will walk, until we have crossed your borders" (Num. 21:22). Just like the king of Edom, Siḥon king of the Amorites refuses to let Israel pass through his territory and he too gathers all his forces to meet Israel in the wilderness, and wages war on them at Yaheṣa. However, Israel stands their ground and defeats Siḥon with the edge of the sword, taking possession of his land from the river Arnon to the river Yabboḳ up to the territory of the Children of Ammon who had a well-fortified border. Israel takes all the cities of the Amorites and settles in them, including Ḥeshbon Siḥon's capital and the towns within her territory. Siḥon had taken Ḥeshbon from the Moabites. Moses sends out scouts to spy on Yaՙzer, and the Israelites capture the towns in its territory dispossessing the Amorites. They then turn north and head along the Bashan Highway. ՙOg the king of Bashan gathers his forces and goes out to meet Israel in war at Edreՙi. YHWH tells Moses not to be afraid of ՙOg, for he, all his people, and his land, will be delivered into the hands of Israel just as Siḥon was. Israel smites ՙOg the king of Bashan and utterly defeats his people taking possession of his land. The Children of Israel then journey on and encamp in the Plains of Moab, beyond the Jordan by Jericho.
TEACHINGS OF HAKHAM REKHAVI:
"This is the instruction, a human that dies in a tent; all that comes into the tent and all that is in the tent, shall be impure for seven days" (Num. 19:14).
In connection with the transmission of impurity of human dead, why does the Torah single out a tent? Why not some other structure such as a house?
One possible explanation is that since the Children of Israel received the Torah while living a desert life, the Torah was transmitted in terms that they would have understood, terms applicable to the every day life situation of a nomadic people and not to that of an urban population. Thus, the usage of the word tent rather than house reflects this reality.
There is a problem with this explanation; Israel's dwelling in the desert was an interim stage pending entrance into the land. We were not destined to be a desert-wandering nation; there are many commandments in the Torah which are intended for a settled agrarian and urban life-style. And contrary to the above explanation the word house is mentioned in the Torah in connection with impurity in regards to a house that has contracted ṣaraՙath (see Leviticus 14:33-53). So why does the Torah only mention a tent in connection with impurity of human dead and not a tent and house?
Upon examining those sections in the Torah pertaining to impurity it will be noticed that certain types of vessels, i.e. moveable objects contract impurity. If the carcass of a swarming creature falls into an earthen vessel, the vessel and anything within the vessel becomes impure. A tent is a vessel by its very nature; a tent is portable, it can be taken down and folded up, stored, transported to a new location and erected once again. Therefore, the reason why a tent is singled out when it comes to impurity of human dead is that a tent containing a dead human body is comparable to an earthen vessel that the carcass of a swarming creature has fallen into. Both come under the category of impurity of vessels.
[1] Hyssop is not the European Hyssop - which does not grow in Israel - but Syrian Hyssop (Origanum syriacum) that grows abundantly throughout the region. The Arabs call it zaՙatar and the Samaritans use it to sprinkle the blood of the Passover sacrifice.
[2] Tola'ath Sheni or Tola'ath Hasheni means scarlet of worm and was used in various purification ceremonies as well as a dye source for various vestments in the Temple. Whether this dye was actually obtained from a type of worm, not unlike the scarlet dye known as carmine is obtained from the blood of the cochineal beetle, no one is absolutely certain. Maybe this scarlet dye was originally obtained from the blood of a certain worm, but eventually became used as a colour designation for a shade of scarlet, just as today indigo is used as a colour designation for a shade of blue but originally meant a blue dye obtained from the indigo plant.
