Parashas Parah 5635 Second Ma'amar

This week we read the laws of the red heifer. The red heifer's ashes purify. The Torah tells us to burn not only the heifer, but also wood from a cedar and a hyssop, and a scarlet thread.

Rashi¹ cites a Midrash² explaining that metaphorically the entire procedure of the red heifer is a purification and atonement for the sin of the golden calf. In this context the cedar tree which is very tall represents one whose arrogance causes him to sin. The hyssop grows low to the ground and the scarlet thread in Hebrew is synonymous with the Hebrew word for worm. These represent humility. The Midrash states that a haughty person who sinned should humble himself like a hyssop and a worm. Haughtiness causes a person to sin. Humility prevents it.

The Sfas Emes asks, why is the cedar wood in the ash mixture? The cedar representing arrogance is what we want to stay away from. Shouldn't the mixture contain only the symbols of humility, the character trait that we strive to attain?

The Sfas Emes explains that the cedar wood is part of the ash mixture because arrogance can actually be used as a tool for reaching humility. When a person who is arrogant contemplates God, he is moved to ask himself, how can his heart be filled with arrogance before the Master of everything? Inevitably he is humbled and overcome with shame. 

This itself is a rectification for the sin of haughtiness. May we merit it. Amen!

1 Bamidbar 19:22, Eitz Erez

2 Bamidbar R. 19:3

Parashas Parah (Shemini) 5646 First Ma'amar

Chazal[1] established reading four special sections of the Torah during the Purim season.  The first, Shekalim[2], is read on the Shabbos preceding Rosh Chodesh Adar.  Zachor[3] is read on the Shabbos preceding Purim.  We read HaChodesh[4] on the Shabbos preceding Rosh Chodesh Nissan.  Parah[5] is read on the Shabbos before Parshas HaChodesh.

 

Each of the parshiyos commemorates an activity which occurs during this time.  Shekalim commemorates the proclamation on Rosh Chodesh Adar to bring shekalim (a denomination of coin) to the Beis HaMikdash.  When we read Zachor we fulfill the mitzvah of remembering what Amalek did to us.  Appropriately, we read this parsha on the Shabbos before Purim since Haman descended from Amalek.  Parshas Parah which describes the mitzvah of the red heifer, is a reminder to become pure before Pesach so that we can bring the korban Pesach.  Finally, HaChodesh describes the mitzvah of bringing the korban Pesach.

The Torah relates that the Mishkan was built and activated on Rosh Chodesh Nissan.[6]  The first red heifer was brought only after the Mishkan was built, after Rosh Chodesh Nissan.  It could not have been brought earlier because it needed the Mishkan.  Since the red heifer could not have been brought beforehand, it would make more sense to read parshas Parah during the month of Nissan, when the red heifer was actually brought.  Why, then, do we read Parah before parshas HaChodesh rather than following it? 

The Sfas Emes explains that two critical things happened between the first Rosh Chodesh Nissan two weeks before the Exodus and the second one, a year later, when the Mishkan was built.  First, at the time of the Exodus, God chose us as His nation.  This is described in parshas HaChodesh which relates the Korban Pesach, the first mitzvah we were given as a nation.  Second, a year later, on Rosh Chodesh Nissan, the Mishkan was activated.  This second Rosh Chodesh Nissan was the eighth and final day of the initiation sacrifices of the Mishkan.[7]  With the building and activation of the Mishkan the sin of the golden calf was rectified, God’s presenced was revealed and we came close to Him, as we find in the first pasuk of this week's parsha, “וַֽיְהִי בַּיוֹם הַשְּׁמִינִי ... וַֽיִּקְרְבוּ כָּל־הָעֵדָה וַיַּעַמְדוּ לִפְנֵי ה'׃/It was on the eighth day … the entire community came close and stood before God.” (VaYikra 9:1-5)  These two events, being chosen and coming close to God are the two key things that differentiate us as a nation, as we say in the prayers of Yom Tov, “אַתָּה בְחַרְתָּנוּ מִכָּל הָעַמִים ... וְקֵרַבְתָּנוּ ... לַעַבוֹדָתֶךָ/You chose us from all the nations … and drew us near … to your service.”

At the time of the Exodus, God first chose us and then we drew near to Him.  At that time, we were immersed in slavery and the decadence of Egypt.  We needed an external catalyst to start the process which culminated in the redemption.  Now, however, to reach a level of being chosen we need to first come close to God through repentance.  When we show God that we desire to be close to Him, He reciprocates and chooses us.  For this reason, parshas Parah, which represents what we do to purify ourselves in order to come close to God, precedes parshas HaChodesh which, as we’ve said, represents God’s choosing us. 

Chazal allude to this at the end of last week’s parsha following the description of the initiation services and sacrifices during the eight days culminating on Rosh Chodesh Nissan, “כַּֽאֲשֶּר עָשָׂה בַּיּוֹם הַזֶּה צִוָּה ה' לַֽעֲשֹׂת לְכַפֵּר עֲלֵיכֶם׃/As he (Moshe) had done on this day, so God commanded to do in order to atone for you.” (VaYikra 8:34)  Chazal teach us that לַעֲשֹׂת/to do, refers to the red heifer [8]  Why do Chazal find a hint to the red heifer specifically here, before Rosh Chodesh and the activation of the Mishkan?  The Sfas Emes explains that Chazal are teaching this very concept.  To merit being chosen by God, we must first show him that we desire to be close to Him by purifying ourselves through repentance.

The Sfas Emes says that it is very possible that Chazal are hinting to another important idea, as well.  Apparently the period immediately preceding Rosh Chodesh Nissan was designated from the time of the initiation of the Mishkan for atonement and purification.  In fact, the Sfas Emes says further, that for those of us who desire and anticipate purification, an aspect of purification enters our souls before Rosh Chodesh Nissan.  For this reason Chazal established reading Parah specifically prior to Rosh Chodesh Nissan.  This is the time when we are given the opportunity to merit purification and coming close to God.

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[1] Mishnayos Megila 3:4

[2] Shmos 30:11-16

[3] Devarim 24:17-19

[4] Shmos 12:1-20

[5] Bamidbar 18:1-22

[6] Shmos 40:17

[7] Sifra Shemini Mechilta deMiluim 1

[8] Yoma 2a

Parshas Parah 5631 First and Second Ma'amarim

1.  What is the nature of spiritual impurity (טוּמְאָה) and spiritual purity (טָהֳרָה)?  The Chiddushei HaRim[1] explains that spiritual impurity means that one’s internal spiritual vitality has left.  The spiritually impure person can get it back by subordinating himself to God’s will.  By disregarding his own desires in favor of God’s he can renew his spiritual vitality.  We learn this from the law of the Parah Adumah (red heifer).  The ashes of the Parah Adumah are mixed with water and sprinkled on the impure person thus purifying him.  According to the Chiddushei HaRim these ashes suggest a nullification of one’s self.  The lesson of the Parah Adumah is that by nullifying our own desires in favor of God’s, we come close to Him thereby renewing our own life force.  This is why Parshas HaChodesh follows Parshas Parah.  Parshas HaChodesh represents renewal (חוֹדֶשׁ/Month has the same root as חָדָשׁ/new.)

The Sfas Emes understands this from the first Midrash[2] in Chukas.  The Midrash begins, “זֹאת חֻקַת .../This is the law …” and then brings a pasuk from Iyov, “מִי יִתֵּן טָהוֹר מִטָמֵא לֹא אֶחָד/Who produces purity from impurity.  No one!”  The Midrash translates this pasuk as, “Who produces purity from impurity?  Is it not the One?”  Producing purity from impurity seems impossible.  However, it is only impossible if we believe that impurity has an autonomous existence.  If we understand that even the impurity has a point of spiritual vitality at its core, that God gives existence to the impure as well, it becomes clear that the only difference between purity and impurity is how revealed that spiritual point of vitality is to us.  This spiritual point is simply God’s life force. 

The Chiddushei HaRim explains that this life force, because it is ubiquitous and is the same for all, is called זֹאת/This in the singular.  The parsha of Parah Adumah appropriately begins with this word instead of אֵלֶה/These.  The Parah Adumah contrasts with the golden calf where the idol worshipers said, “אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל/Israel, these are your gods.”  The ashes of the Parah Adumah teach us to subordinate ourselves to the one God, in contradistinction to idols that symbolize disparate forces in the world.  In fact, Chazal teach us that the Parah Adumah is a rectification for the sin of the golden calf.

2.  Chazal tell us that we must keep the mitzvah of Parah Adumah simply because God decreed it.[3]  This implies that it has no reason.  However another Midrash in the parsha tells us that God said He would reveal the reasons for this mitzvah to Moshe Rabbeinu![4]  Yet another Midrash tells us that Shlomo HaMelech understood the reason behind every mitzvah except for the mitzvah of Parah Adumah.[5]  Regarding Parah Adumah Shlomo HaMelech tells us in Koheles (7:23), “... אָמַרְתִּי אֶחְכָּמָה וְהִיא רְחוֹקָה מִמֶּנִּי/… I said I will become wise but it eludes me.”

It is clear from these Midrashim that the mitzvah of Parah Adumah has reasons.  Why, then, are the reasons so elusive?  The Sfas Emes explains that the reasons are above the natural world.  A direct approach to finding the reasons therefore, will not work.  The correct approach is to accept the mitzvah simply because God decreed it even though we do not understand.  Then, paradoxically, God grants us an aspect of understanding as well.  This is why God revealed the reasons to Moshe Rabbeinu.  Moshe Rabbeinu represents the knowledge repository and highest level of the nation of Israel.[6]  On that level, God grants understanding.  Shlomo HaMelech, on the other hand, wanted to understand the reasons for this mitzvah in order to become wise, “אָמַרְתִּי אֶחְכָּמָה/I said I will become wise.”  Because of his approach, understanding was kept from him, “וְהִיא רְחוֹקָה מִמֶּנִּי/but it eludes me.”

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[1] See Chidushei HaRim Parah

[2] Bamidbar R. 19:1

[3] Yalkut Shimoni Chukas 759

[4] Bamidbar R. 19:6

[5] Bamidbar R. 19:3

[6] Eitz Chaim 32:1, Sha’ar HaPesukim Shmos from “ve’ata neva’eir inyan ge’ulasam”

Tisa & Parshas Parah 5631 First Ma'amar

1. What is the nature of spiritual impurity (טומאה) and spiritual purity (טהרה)? The Chidushei HaRim explains that spiritual impurity means that one’s internal spiritual vitality has left him. The spiritually impure person can get it back by subordinating himself to God’s will. By disregarding his own life desires in favor of God’s he can renew his spiritual vitality. We learn this from the law of the Parah Adumah (red heifer). The ashes of the Parah Adumah are mixed with water and sprinkled on the impure person thus purifying him. According to the Chidushei HaRim these ashes suggest a nullification of one’s self. The lesson of the Parah Adumah is that by nullifying our own desires in favor of God’s, we come close to Him thereby renewing our own life force. This is why Parshas HaChodesh follows Parshas Parah. Parshas HaChodesh represents renewal (חודש/Month has the same root as חדש/new.)

The Sfas Emes understands this from the first Midrash in Chukas. The Midrash begins, “זאת חקת .../This is the law …” and then brings a pasuk from Iyov, “מי יתן טהור מטמא לא אחד/Who produces purity from impurity. No one!” The Midrash translates this pasuk, “Who produces purity from impurity? Is it not the One?” Producing purity from impurity seems impossible. However, it is only impossible if we believe that impurity has an autonomous existence. If we understand that even the impurity has a point of spiritual vitality at its core, that God gives existence to the impure as well, it becomes clear that the only difference between purity and impurity is how revealed that spiritual point of vitality is to us. This spiritual point is simply God’s life force.

Since this life force is ubiquitous and is the same for all, the Chidushei HaRim refers to it as, זאת/This (singular). The parsha of Parah Adumah appropriately begins with this word instead of אלה/These. The Parah Adumah contrasts with the golden calf where the idol worshipers said, “אלה אלהיך ישראל/Israel, these are your gods.” The ashes of the Parah Adumah teach us to subordinate ourselves to the One God, in contradistinction to idols that symbolize disparate forces in the world. In fact, Chazal teach us that the Parah Adumah is a rectification for the sin of the golden calf.

2. The Midrash says that we must keep the mitzvah of Parah Adumah simply because God decreed it. This implies that it has no reason. However another Midrash in the parsha tells us that God said He would reveal the reasons for this mitzvah to Moshe Rabeinu! Yet another Midrash tells us that Shlomo HaMelech understood the reason behind every mitzvah except for the mitzvah of Parah Adumah. Regarding Parah Adumah Shlomo HaMelech tells us in Koheles, “... אמרתי אחכמה והיא רחוקה ממני/… I said I will become wise but it eludes me.”

It is clear from these Midrashim that the mitzvah of Parah Adumah has reasons. The Sfas Emes explains that the reasons are above the natural world. A direct approach to finding the reasons therefore, will not work. The correct approach is to accept the mitzvah simply because God decreed it even though we do not understand. Then, paradoxically, God grants us an aspect of understanding as well. This is why God revealed the reasons to Moshe Rabeinu. Moshe Rabeinu represents the knowledge repository and highest level of the nation of Israel. On that level, God grants understanding. Shlomo HaMelech, on the other hand, wanted to understand the reasons for this mitzvah in order to become wise, “אמרתי אחכמה/I said I will become wise.” Because of his approach, understanding was kept from him, “והיא רחוקה ממני/but it eludes me.”