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Rabbi L. Scheinbaum
In Chukas, 5755

“This is the decree of the Torah … and they shall take to you a completely red cow …” (19:2)

Although the mitzvah of Parah Adumah is difficult to comprehend, a number of lessons can be derived from its unique halachos. The Midrash takes note of the fact that only a female is acceptable for this korban. For other sacrifices, in contrast, a male or female are equally eligible. Chazal explain that the Parah Adumah serves to cleanse Klal Yisrael from the sin of the Golden Calf.  This concept has given rise to the saying, “Let the (mother) cow atone for the defilement created by the (golden) calf.” Thus, only a female is accepted for the Parah Adumah. In expounding…

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Home -> 5755 -> Chukas

Rabbi L. Scheinbaum
In Chukas, 5755

“And they shall take to you a completely red cow, which is without blemish, and upon which a yoke has not come.” (19:2)

“And they shall take to you a completely red cow, which is without blemish, and upon which a yoke has not come.”  (19:2) The Parah Adumah, Red Heifer/cow, symbolizes two seemingly conflicting concepts. On the one hand, the Parah Adumah should be completely red in color. Indeed, if only two hairs are not red, it is rendered invalid. The color red traditionally represents sin in an allusion to blood and murder. This idea is consistent with the pasuk in Yeshayah 1:18, “Though your errors will be like scarlet, they will become white as snow; though they will be red as…

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Home -> 5755 -> Chukas

Rabbi L. Scheinbaum
In Chukas, 5755

“And they shall take to you a completely red cow.” (19:2)

The laws of Parah Adumah are shrouded in mystery. Chazal teach us that the Parah Adumah served as an atonement for the sin of the Golden Calf. How does this take effect, and what relationship do the two have with each other ? Another paradoxical aspect of the law is that the one who had prepared the ashes of the Parah Adumah became spiritually defiled, while the unclean person became purified. How could the parah be me’tameh tehorim and simultaneously be me’tahar tema’im? How could the same substances defile those handling them and yet purify those who were spiritually unclean?…

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Rabbi L. Scheinbaum
In Chukas, 5755

“And strip Aharon of his vestments and dress Elazar his son in them.” (20:26)

In the Midrash, Chazal recount a fascinating story about the transfer of Aharon’s vestments to Elazar, his son.  It is forbidden to dress the Kohen Gadol in any manner other than the prescribed order: He first dons the undergarments, followed by the outer garments. In order to dress Elazar properly, Moshe would have had to remove all of Aharon’s clothes.  What was he to do? Hashem performed a great miracle for Aharon. Whenever Moshe removed one of Aharon’s priestly garments, he found him clothed underneath with a corresponding Heavenly garment, so that Aharon’s body was actually never bared. Another miracle…

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Sruly Schnair
In Chukas, 5754

“This is the decree of the Torah… and let them take to you a completely red cow.” (19:2,3)

The Divine command to take a red cow which is unblemished, burn it, mix its ashes with water, and sprinkle it on one who is tameh meis (spiritually contaminated because of contact with a dead body) defies explanation. Indeed, this is why it has been classified as a “chok,” a mitzvah whose underlying rationale is inaccessible to human comprehension. Nonetheless, a variety of commentators provide us with insight into this mitzvah. Horav S.R. Hirsch z.l. opines that issues which deal with contamination and purification, ideas associated with the spiritual realm, are inherently difficult for the human intellect to grasp. In…

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Sruly Schnair
In Chukas, 5754

“And the people dwelt in Kadesh, and Miriam died there and was buried there.” (20:1)

Rashi cites the Talmud in Moed Katan 28a which explains the juxtaposition of Miriam’s death upon the laws of parah-adumah. This combined message informs us that, just as korbanos effect atonement, so too, the death of tzaddikim effects atonement. This statement is perplexing. In Parashas Beshalach, Rashi asserts that the laws of parah- adumah were conveyed at Marah, or, at the latest, during Bnei Yisrael’s second year in the desert. Miriam’s death, however, took place during the fortieth year! If the actual span between these two incidents was so long, why then does the Torah link them?  Second, according to…

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Sruly Schnair
In Chukas, 5754

“And they wept for Aharon thirty days all the house of Yisrael.” (20:29)

Regarding Moshe’s death, in Sefer Devarim 34:8 the Torah states, “And Bnei Yisrael wept for Moshe.” It does not assert that “all the house of Yisrael wept,” as it says in response to Aharon’s death. Rashi explains that Aharon’s passing generated a greater outpour of grief among the people. Aharon was rodef shalom; he pursued peace. He constantly sought ways to bring peace among men of strife, as well as between husband and wife.  His passing was, therefore, felt more strongly by the common Jew. The Ohr Ha’Chayim responds to this perplexity in a number of ways. After citing Rashi’s…

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Rabbi L. Scheinbaum
In Chukas, 5753

“And Moshe and Aharon gathered together the assembly before the rock and said to them, ‘Listen you rebels; are we to bring forth to you water out of this rock?'” (20:10)

The Ramban cites the Rambam who states in Moreh Nevuchim that Moshe Rabbeinu’s sin consisted of expressing himself in anger towards Bnei Yisrael. His statement, “Listen you rebels,” signified a weakness on his part. For an individual of Moshe’s exalted stature to express himself in such a manner was considered a chillul Hashem, desecration of Hashem’s name. People considered Moshe to be a role model. They emulated his actions and words in the hope of achieving such success. How could Moshe then appear to be angry, demonstrating such an evil trait? Horav E. Shach, Shlita, suggests that a fundamental and…

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Rabbi L. Scheinbaum
In Chukas, 5753

“And they journeyed from Kadesh, and the Bnei Yisrael came, the whole congregation, to the Har Ha’Har.” (20:22)

Rashi cites a Midrash which is particularly relevant in contemporary times. The pillar of cloud which travelled before Bnei Yisrael leveled out the mountains and flattened the hills which stood in Bnei Yisrael’s path. There remained, however, three mountains which resisted the shattering clouds: Har Sinai was spared, since the Torah would be given on it; Har Nevo was to be Moshe’s burial place; and Har Ha’Har was singled out as Aharon’s burial place. Horav M. Swift, z.l., poignantly expounds on this Midrash. He draws an analogy between the significance represented by the stated purpose of these mountains and important…

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Home -> 5753 -> Chukas

Rabbi L. Scheinbaum
In Chukas, 5753

“And Moshe undressed Aharon of his garments, and put them upon Elazar, his son.” (20:28)

Chazal describe the uniqueness of this undressing of Aharon. Normally, Aharon would first have to remove all of his garments, so that Elazar could don his undergarments first. As Aharon removed his outer garment, however, Elazar immediately put it on. This became Elazar’s undergarment. As Aharon continued by removing this undergarment, it, in turn, became Elazar’s outergarments. There is a profound homiletic lesson to be derived herein. Aharon’s inner “garments” or essence, the way he acted in the privacy of his own home, was reflected externally by his children. Children invariably reveal the actual values and outlook presented in their…

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