Bs”d
Parshas Chukas (5761)
by Mordechai Dolinsky
In our parsha we have the order of the cleansing process from ‘tumas mais’—human death defilement—through the Parah Adumah. The process is obviously something that is beyond our scope of logic. The Torah itself testifies to this by labeling it a ‘chok’—which Rashi explains to mean that it is something beyond our comprehension. There is, however, definite significance and vital lessons for us to learn.
First, we must understand that as humans we are susceptible to influence from the slightest subtleties.
There is a mentality and frame of mind that is imperative that we keep in our consciousness that encompasses our duties as humans, and our responsibility to the Torah. This is to generate a feeling of life and to connect with our life flow. This life awareness injects us with a vitality that puts everything that we think, say and do at a high energy level. Mortality is the very opposite of all this and coming in contact with death is absolutely devastating to our life spirit.
According to this we have a fresh perspective of the limitation the Torah put on a Kohain in coming in contact with tumas mais since they were required to be on a high level of service. Hence, their life vitality awareness should be on a high plane, likewise with a nazir. This also explains the Gemara in Brachos that does not give as a preliminary advice as a prevention of sin to recall the day of death but rather as a last resort measure.
Now, a remedy for this unfortunate human whose life spirit has been depleted. The cow symbolizes the sustaining of life as she supplies the planet with her life giving liquid. Red represents life, the essence of the spirit of life. Our life giving blood is red. Aisav wanted the red lentils to replenish his life-depleted soul. The Chazal point out that everything about him revolved around red, and we can say for this very reason. In the first plague in Egypt the water turned red to teach the world that Hashem is the One that turns water into life.
A similar concept can be seen in the redness of the ‘tolaas shani’ the crimson wool. This idea also can be said of the sprinkling of the blood (19:4) by the Kohain. In the various korbanos when the blood is sprinkled it was done onto something in the mishkan or in the Bais HaMikdash; here it was done in the air with the Kohain facing the Ohel Moed. It is as if the blood is put to life.
L’Chaim, L’Chaim and L’chaim.