The Torah in Parashat Hukat (Bamidbar 19:14) instructs that if a person dies in a tent, then all people and utensils in the tent together with the corpse attain the status of “Tum’at Met” – the status of impurity resulting from contact with a human corpse. The Sefer Ha’hinuch lists as the 398 th Biblical command the obligation to abide by the laws that apply to this form of impurity, the impurity caused by being under the same roof as a dead body. Specifically, the person or article is Tameh (impure) for seven days, and is divested of this status only by being sprinkled with the purifying waters which are prepared with the ashes of the Para Aduma (red heifer). The Sefer Ha’hinuch lists as the 399 th Biblical command the obligation to follow the procedures for the sprinkling of the Para Aduma. The Torah (Bamidbar 19:19) refers to these waters as “Meh Nidda” (“Nidda waters”). It must be clarified that the word “Nidda” in this verse has nothing at all to do with the more common meaning of this word – a woman who has experienced menstrual bleeding. Rather, it denotes “throwing,” as in the verse in Megilat Echa (3:53), “Va’yadu Eben Bi” – “They cast a stone at me.” The purifying waters are called “Meh Nidda” because they are sprinkled upon the person or article requiring purification. The Torah writes in this context (19:21) that “he who sprinkles the Nidda waters shall launder his clothes,” which seems to mean that the Kohen who sprinkles the water onto an impure person or article becomes Tameh. In truth, however, the Sages interpreted this verse differently, as referring to somebody who carries the Para Aduma waters for the amount of time needed to sprinkle them. Such a person becomes Tameh, but actually sprinkling the waters does not render a person Tameh. The act of placing the ashes of the Para Aduma into the water is called “Kiddush Meh Hatat.” This act may be done by anybody, except a “Heresh” (deaf-mute”), “Shoteh” (mentally disabled individual) and “Katan” (minor). If somebody was involved with some other activity at the time he filled the utensil from a fountain, or when bringing the water for the ashes to be placed in it, then the water is disqualified for use as purifying waters. If a person accepts payment to place the ashes into the water, or to sprinkle the water, then the ashes and water become like ordinary ashes and water, and may not be used. One may, however, accept payment for the job of filling a utensil from the fountain. This Misva applies only in the times of the Bet Ha’mikdash, and to both males and females, as both men and women can become Tameh through exposure to a corpse, and then require purification. Someone who had become Tameh and thus required sprinkling, but did not follow this procedure, has transgressed this affirmative command