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Parshas ChukasBy: Rabbi Shlomo GoldhaberDate: 2007-06-20 בס'ד
CHUKAS
The laws of the Torah are divided into three categories: מצוות Mitzvos, that we can comprehend their rationale and understand their motive: i.e. Shabbos – A rest day once a week is most plausible, so is the command to honor ones parents. משפטים – Civil Law: i.e. Damages, One who is hired to watch someone’s possessions, Buying and selling.
The third category is Chukim – decrees – laws that have no logical reason. We observe the Chukim for one reason only, for they represent the bidding of The Almighty.
The Parsha opens with the laws of the פרה אדומה – the red heifer (cow) which is the quintessence of a חוק Chock – a law without apparent logical reasoning. I’d like to preface our discourse with a brief outline of the rules of Tuma – ritual uncleanness.
There are various levels of Tuma, each degree of uncleanness requires a specific ritual of purification. Touching a dead rodent requires immersion in a Mikveh and waiting for sunset. A leper is unclean and has a long and complicated purification process.
A corpse is considered an אבי אבות הטומאה – a “grandfather” of Tuma. The person that come in contact with a corpse or is under the same roof become an אב הטומאה – a “father” of Tuma. Likewise, the one he touches becomes a “child” of Tuma. The red heifer is used in the purification process of a “father”.
The requirements of the red heifer are very stringent and inflexible. The cow must be perfect without blemish. Likewise, her coat must be pure red (one black hair is permissible). Working or even wearing a yoke renders her unacceptable.
The cow is slaughtered burnt and reduced to ashes. The ashes are dissolved in spring water a sprig of grass, a branch of cedar tree and a red string are added to the burning mass.
This mixture is bottled and kept under tight security. One who came in contact with a cadaver, in addition to immersion in a Mikveh, must be sprayed with this water, in order to become ritually clean. Prior to the spraying he may no eat holy foods[1][1] and is forbidden to enter the courtyards surrounding the Bais HaMikdosh.
Although the actual reason behind this decree was known only to Moshe, many great rabbis developed auxiliary explanations that enhance our perception of the unknown.
The Nesivas Sholom[2][2] writes that the central objective of all the Mitzvos is to become closer to Hashem. Haughtiness and conceit drive a wedge between man and his Creator.
Tuma – to be ritually contaminated is a consequence of this distance. Observing a large healthy cow reduced to ashes has a humbling effect. If one is as arrogant and proud as the mighty cedar tree, he is grouped together with the lowly insignificant clump of grass. The red string is also a sign of the strength of being humble. A simple piece of string has nothing to be proud of. Yet it can be used to tie together and unite the most important and impressive articles. Likewise, the humble person can unite himself to Holiness and become one with purity.
This concept sheds light on the opening verse of the Parsha. “This is Chukas – the law of the Torah.” Actually this is only one Mitzvah out of 613. Why then does the Torah refer to it as “The law of the Torah?” The main purpose of the Torah and her Mitzvos is to become closer to Hashem, and arrogance creates a chasm. Therefore, the procedure of the red heifer and the humbleness it generates brings one closer to Hashem – and that is the “Law of The Torah”.
* * * * * * * * * * *
The impurity of a corpse is so intense and “contagious” that merely being under the same roof conveys the Tuma. This rule pertains only to a Jewish body. The question is, why should the body of a non-Jew be less contaminating?
The Ohr HaChaim clarifies the issue with a parable. Take two empty barrels, one once contained honey the other water. The flies and insects will be attracted to the barrel that contains traces of the honey. We must include a note to the parable: When the barrels were full, their lids and seals provided ample protection from contamination.
The Jewish body contained a Neshomo – Soul that generated Torah and Mitzvos. Death drained the body of all holiness. However, a minute residue of holiness remains to attract the negative unclean forces, who like scavengers feed off the film of holiness remaining. This is the source of Tuma – ritual contamination.
* * * * * * * * * * *
Three Heavenly gifts sustained the Children of Israel during their forty year sojourn in the desert: Manna rained down from Heaven each day (except for Shabbos). They drank water from a miraculous well that followed their wanderings. The “Clouds of Honor” served as a protection from the heat of the sun and provided a cushioned carpet underfoot.
Moshe Aaron and Miriam were the foundations of Klall Yisroel. By extension, they served as foundations of the world. The universe is supported by three pillars, Torah, Service to The Almighty and Benevolence[3][3]. Moshe represents the Pillar of Torah, Aaron Service (The sacrificial offerings were the pinnacle of Service.) Miriam was the representation of Benevolent Kindness: (She demonstrated her kindness when as a six year old she stood guard over her brother Moshe.)
Likewise, the manna and total dependence on Hashem for their daily fare was a necessary “ingredient” in understanding and studying the Torah, The Clouds of Honor served as a bridge between Heaven and earth and served as an introductory instrument to instill in Israel the concept of Service. Water is the symbol of Benevolence. It is the first offering to a guest.
With this introduction, we can understand the words of the Sages, “The Manna came in the merit of Moshe, the Clouds of Honor in merit of Aaron and the miraculous well in merit of Miriam.”
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