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THE WEEKLY SIDRA- CHUKAS
Rabbi Moshe Greebel
As is well known, in LaShon HaKodesh (holy tongue), the term ‘Chok’ denotes an ordinance from HaShem, in which there is no likely reasonable explanation for its existence. Concerning the ‘Chok’ of Parah Adumah (red heifer), our weekly Sidra begins:
“This is the ordinance (language of ‘Chok’) of the Torah which HaShem has commanded, saying, ‘Speak to the B’nai Yisroel, that they bring you a red heifer without spot, which has no blemish, and upon which never came yoke.’” (Bamidbar 19:2)
Defining this language of ‘Chok,’ Rashi wrote:
“…..It is an ordinance from Me! You have no permission to make assumptions about it!”
That is, the performance of a ‘Chok’ is not an intellectual exercise, but rather an implementation of loyalty to HaShem Yisborach. And, since no formal logic, reason, or rationale can explain away a ‘Chok,’ it is forbidden for us to make conjectures about its reasoning.
Expounding further on the first Passuk (verse) of this week’s Sidra, the Midrash Bamidbar Rabbah 19:3, presents us with the words of Shlomo HaMelech:
“This is the ordinance of the Torah….. ‘All this have I proved by wisdom; I said, “I will be wise; but it was far from me.”’” (Koheles 7:23)
That is, Shlomo HaMelech could deduce the reasoning for the Mitzvos of the Torah through his very strong Chachma (intellect), except for the ‘Chok’ of Parah Adumah, which was far from him. And why, for that matter, was Shlomo HaMelech unable to construe the reasoning for Parah Adumah? Two responses to this question are offered. The Divrei Shaul began by citing the Gemarah in Rosh Hashanah 21b:
“Now, Koheles (Shlomo HaMelech) sought to find out words of delight. (That is to say,) Koheles sought to be like Moshe. But, a Bas Kol (heavenly voice) went forth, and said to him, ‘…..There arose not a prophet again in Yisroel like Moshe.’” (D’varim 34:10)
Now, Shlomo HaMelech was aware of a particular principle, which is discussed in the Gemarah Bava Basra 12a:
“Amaimar said, ‘A wise man is even superior to a prophet…..’”
With his enhanced Chachma then, taught the Divrei Shaul, Shlomo was able to deduce what Moshe knew through N’vua (prophecy). Yet, when he applied his Chachma to the ‘Chok’ of Parah Adumah, Shlomo found that it was ‘far from him.’ For, the deeper meaning of this particular ‘Chok’ could not be reached through Chachma alone, but only through the level of N’vua which was Moshe’s. And, that is what Shlomo HaMelech meant when he stated, “I will be wise; but it was far from me.”
A second response from the Likutei B’samim, offers us a more chronological perspective of the ‘Chok’ of Parah Adumah. We begin again with the Midrash Bamidbar Rabbah 19-3:
“Rav Yitzchak opened his discourse with the verse, ‘All this have I tried by wisdom; I said, “I will get wisdom; but it was far from me…..”’”
That is, explained the Likutei B’samim, when it came to the understanding of the reasoning of the other Mitzvos of the Torah, “All this have I tried by wisdom,” stated Shlomo. However, when it came to Parah Adumah, he said, “But, it was far from me!”
In the Likutei B’samim, the Gaon (his Excellency) Rav Chayim Rappaport, head of the Bais Din in Austria (1790- 1867) of blessed memory, posed the following. Why would Shlomo HaMelech not have been capable of deducing the meaning of Parah Adumah? An explanation of its reasoning in fact, does seem to exist for us, from the Midrash Bamidbar Rabbah 19:8:
“Rav Ayvo stated, ‘There is the parable of the maid’s (small) son, who made the king’s palace filthy. It was said, “Let the mother come, and clean the filth!” Here too, should the heifer (Parah Adumah) come, and make pardon for the calf (the Aigel HaZahav- golden calf).’”
Therefore, instructed Rav Chayim, this very logical parable, which seems to be the reason for Parah Adumah, must also have been known by Shlomo HaMelech. Why then, could Shlomo not have comprehended the true meaning of Parah Adumah? In answer to this, Rav Chayim cited the Rashi on Sh’mos 24:3, where the following M’chilta is brought down:
“The seven Mitzvos which were commanded to the sons of Noach, Shabbos, respect for a father and mother, Parah Adumah, and judgments (of Bais Din), were given to them at Marah.”
When were the B’nai Yisroel in Marah? The P’sukim (verses) relate:
“So Moshe brought Yisroel from the Reed Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter; therefore its name was called Marah.” (Sh’mos 15:22-23)
Now, taught Rav Chayim, the B’nai Yisroel came to Marah three days after Kriyas Yam Suf (splitting of Reed Sea- 21 Nisan 2448), which took place prior to Matan Torah (giving of the Torah- 6 Sivan 2448). Now, since their visit to Marah, where they were given the Mitzvah of Parah Adumah, certainly occurred prior to the transgression of the Aigel HaZahav (17th Tammuz 2448), the parable of the Bamidbar Rabbah could not yet have been applicable as the reasoning for Parah Adumah.
Hence, continued Rav Chayim, when Shlomo HaMelech confessed that the reasoning for Parah Adumah was far from him, he was speaking specifically of the time when it was first given to the B’nai Yisroel in Marah, prior to the Aigel HaZahav.
One thing remains though, in this commentary of the Likutei B’samim. How did the M’chilta know that Parah Adumah was given first in Marah? Concerning the visit at Marah, the Torah informs us:
“And he (Moshe) cried to HaShem; and HaShem showed him a tree, which when he threw into the waters, and made the waters sweet; there He made for them a ‘Chok’ and an ordinance, and there He tested them.” (ibid. 15:25)
‘He made for them a Chok,’ explained the Likutei B’samim, refers to the ‘Chok’ of Parah Adumah, which He commanded at Marah, a time when the parable of the maid and her small son could not yet have been realized.
Today, even though the Mitzvah of Parah Adumah is unavailable to us, and its reasoning is beyond human comprehension, our natural intellectual curiosity and love of Divrei Torah (words of Torah) nevertheless, cause us to diligently study the complex particulars of this ‘Chok,’ and to await its return to us, soon in our days.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times. Good Shabbos.
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Rochester, New York; Cleveland, Ohio; Circleville, Ohio
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