Daf Yomi: Avodah Zara 9
Guest Author:
Rabbi Feivel Wagner
Young Israel of Forest Hills, NY
On the Shabbos of 20 Adar I,
Parshat Ki Tissa, I discussed the question of when to observe a yahrzeit
if it falls in the month of Adar and there are 2 Adars in that year. While
the Rema is of the opinion that the yahrzeit should be observed in the
first Adar, he advises one to observe both dates. Many other poskim agree
with this opinion, and the Mishne Brura writes that one should follow this
practice as long as one does not deprive other mourners (by leading the
services or saying Kaddish where the custom is that only one person
recites the Kaddish). I am therefore dedicating this Dvar Torah in memory
of my father, Harav Yisrael ben Harav Yitchak Shmuel Wagner Z"L.
This Shabbos is known as Parshas Parah, based on the reading of the maftir,
taken from the beginning of Parshas Chukas, which speaks of the procedure
for using the ashes of the Parah Aduma, together with water from a natural
spring, to effect tahara for a person who is tamei meit (impure due to
�touching� a dead person). The Haftara also focuses on this topic as we
will see later. The Shulchan Aruch (Orach Chaim chapter 685) quotes an
opinion that the reading of Parshas Parah is an obligation from the Torah,
unlike all other Torah readings which are rabbinical obligations except
for the reading of Parshas Zachor. Many commentators question this ruling
as there does not seem to be any source for considering this reading as a
Torah obligation. The Aruch Hashulchan and the Meshech Chochma both quote
similar sources but the most interesting one is presented by the Malbim
and by Rav Yaakov Kamenetsky in his Emes L'Yaakov. The Torah commands us (D'varim
chapter 9, verse 7) "Remember, do not forget that you provoked HaShem,
your G-d, in the wilderness". This is understood as a command to always
remember the sin of the golden calf and to do so by reading the Torah
portion that discusses it. Since we do not want to explicitly read about
this crime, we fulfill our obligation by reading the Torah portion that
merely alludes to it, the portion of the red heifer which is seen by our
Sages as an atonement for this sin. We see from here the great lengths
that our Sages went to prevent a public degradation of Jews, a lesson we
would do well to absorb.
The Haftarah for this special Shabbos speaks of the Tumah that the Jewish
people have during their years in exile from Eretz Yisrael . When HaShem
will redeem us from this exile, He will imbue us with a new soul,
cleansing and purifying us just as the water mixed with the ashes of the
Parah Aduma does. It is this purification process which is an essential
part of the redemption that will take place at some time in the future.
There is another thought expressed in the Haftarah about the Geulah that
is especially relevant to us. The navi refers to redeeming us "not for
your sake", but rather "for the sake of the sanctification of My name".
The meaning of that phrase is as follows: When HaShem first sent the
Jewish people into exile it was for the purpose of impressing upon them
the extent of His power and bringing about their complete T'shuva. It was
also meant to teach the nations of the world a similar lesson. However,
the opposite took place. Not only was there no Kiddush HaShem, but a
Chilul HaShem took place. The events surrounding the destruction of the
Temple and the exile of the Jews were understood as showing the weakness
of HaShem and His inability to prevent this calamity from occurring. There
were those who took it to mean G-d's abandonment of the Jewish people and
the cessation of our uniqueness and "chosenness". Thus G-d either couldn't
or wouldn't bring us back to the Holy Land, and there was no reason to
keep our part of the covenant, the Torah. HaShem therefore says to us that
even if we do not deserve to be returned, He will return us in order to
bring about the Kiddush HaShem that was the purpose of the original exile.
All this should bring us a tremendous Chizuk. HaShem has not abandoned us.
He has not forsaken us. No matter how difficult our situation might be, we
are always the focus of His love and concern. He will bring us back to our
land for His sake, even if we are totally undeserving. May we be Zocheh to
see this speedily in our own days.
