Tsav
Parah Adumah and Tumat Meit
This Shabbat besides reading the weekly Parasha , we additionally read Parashat Parah, which speaks about the Tahara (purification) of the para aduma (red heifer).
It is interesting to note that the only tumah (impurity) for which para aduma is required as an essential part of the purification process is tumat meit, i.e., tumah that originates from exposure to a dead person.
No other tumah requires this method of purification.
The Ohr Hachayim Hakadosh explains that only after Matan Torah was the purification of para aduma required. He elaborates on this point and explains that the concepts of tumah and tahara were only applicable following Matan Torah, because from this event onwards klal yisrael had the Torah and the potential to attain kedusha. Tumah, he explains, is caused by the absence of kedusha, and only where there is potential for kedusha, will there be tumah when this potential is not actualised. The Ohr Hachayim continues with a famous parable, of two empty vessels, one that had previously contained honey, and the other had previously contained manure. Once these two vessels are emptied, he explains, wasps will be more attracted to the vessel that contained honey than the vessel that contained manure. So too, says the Ohr Hachayim Hakadosh, tumah is attracted to the "empty vessel" i.e., the corpse of a Jewish person, who contained so much potential for kedusha while he was alive. And it is for this reason that the corpse of a Jew emanates tumah to a greater extent than the corpse of a non-Jew because the Jew had more potential for kedusha while he was alive.
"Neshika" and Matan Torah : The Ramban and Kli Yakar both write that the tumah of death is only applicable when a person dies a "regular" death, which is administered by the malach hamavet, the angel of death. However, when a person is zoche to a "mitat neshika" from Hashem Himself, there is no associated tumah. The Rishonim also write that at Matan Torah, klal yisrael attained the lofty spiritual level of Adam Harishon before he sinned by eating from the etz ha da'at; therefore they should not have had to die at all, as would have been the case with Adam Harishon. But after klal yisrael sinned during the episode of the eigel hazahav they lost this high spiritual level, and they were again subject to death. The Acceptance of Na'aseh v'Nishma We would like to suggest that the reason why Matan Torah absolved klal yisrael from death, was because prior to Matan Torah they declared "na'aseh v'nishma" "we will do, and then we will listen". This complete subservience and acceptance of Hashem and His Torah was akin to the closeness and union of "neshika"; therefore, they were no longer subject to death. At the tragic episode of the eigel hazahav, klal yisrael ``rebelled" against Hashem's complete sovereignty and authority, and this is how they were able to disobey Moshe and Chur and create an eigel. Naturally, at this stage, they lost their lofty level attained by declaring "na'aseh v'nishma" and again they were subject to death.
The "Chok" Element of Parah Adumah : it is for this reason that the Torah emphasizes that parah adumah is a "chok", i.e., an incomprehensible statute that we are not supposed to understand.
By listening to Hashem and His Torah specifically when we don't understand, we are brought closer to the level of "na'aseh v'nishma". Just as "na'aseh v'nishma" brought klal yisrael back to the level of Adam Harishon, so too by following the chok of parah adumah we re-attain the submission and acceptance of "na'aseh v'nishma" and we can merit the tahara that there was at Matan Torah.
As we read the parasha of parah adumah, let us internalise this message, of accepting Hashem's Torah and authority completely, and may we merit speedily the tahara of parah adumah.
Shabbat Shalom!
Rabbi Gad Bouskila
