Parshas Chukas^[1]

1^st Mamar “Vayidaber Hashem Zos Chukas Hatorah”

1. 1. Vayikach Korach Ben Yitzhar:^[2]
2. Why is Para Aduma a Chok?

The verse states that the Mitzvah of Para Aduma is a Chok. The word Chok comes from the word Chakika, which means engraving. There exist two forms of writing, one being a scribal writing of ink on parchment as found in every Torah scroll, and the second being the engraving of the letters on the tablets of the law, known as the Luchos. The difference between the two forms of writing is that in the form of writing in which one uses ink and parchment, the two items remain separate entities, and it is just that the ink sticks to the parchment hence allowing the words to be read. This is in contrast to the form of writing known as engraving in which the engraved letters are one and the same entity as the item in which it was engraved into. There does not exist two separate entities in engraving. In holiness, the level of writing represented in the scribal writing within a Torah scroll corresponds to a lower level of G-dliness than does the level of writing represented in the tablets in which the writing was engraved. This form of writing in the Torah scroll corresponds to the revealed intellect of the soul, in which the letters of speech are incorporated and included but are not part of the actual soul itself. This corresponds to the level of wisdom, as well as its other attributes, of the world of Atzilus. The form of writing however that is engraved in the Luchos represents a level of G-dliness from the infinite light of G-d, and in the level of worlds, corresponds to Atik and Arich of Atzilus, which are above Seder Hishtalshlus. Thus, it ends up that the Luchos are rooted in the level of Keser which is higher than the regular level of the written Torah which is rooted in Chochmah. It is this level of holiness that the Mitzvah of Parah Aduma is rooted, and draws down from as a result of the fulfillment of this Mitzvah. It draws down holiness from the level of Chakika into the written Torah, which is subsequently draw down into the oral Torah.

 

1. Para Aduma-The general Mitzvah of the entire Torah:[3]

The verse states that the Mitzvah of Para Aduma was the general Mitzvah of the Torah. Why is this Mitzvah given such importance? The reason for this is because the Mitzvah of Para Admu contains the two forms of Divine service of Ratzo and Shuv, which is the general aspects and purpose of all Mitzvos. Ratzo is the passionate love experienced for G-d. Shuv is the desire to draw G-dliness below. In general, each Mitzvah contains these aspects in a concealed form, however the Mitzvah of Para Aduma contains both of these aspects, of Ratzo and Shuv, in a revealed manner. The Ratzo is represented in the burning of the cow into ash while the Shuv is represented in the placing of water into the bucket. The Mitzvah of Para Aduma serves as the source of the Ratzo and Shuv found in all the other Mitzvos. As a result, every single Mitzvah contains within it an aspect of fire and water, and it is for this reason that through fulfilling Mitzvah’s a person can come to perform the service of Ratzo and Shuv.

Purpose of Mitzvos to perform Ratzo and Shuv: It is for this reason that the soul of man descended below, to not just fulfill the Torah and Mitzvos, but to actually make the Torah and Mitzvah’s. On their own, the Torah and Mitzvah’s of this world which discuss mundane objects are intrinsically void of holiness. [Accordingly, when a Gentile studies Torah or performs a Mitzvah, he does not draw anything below, and does not affect any spiritual elevation.] It is specifically the Jewish people who contain a soul from above who have the ability to make the Torah and make the Mitzvah’s holy. A Jew has ability to imbue the Torah and Mitzvah’s of the physical world with the aspect of Torah known as engraved letters, which is from the very high level of above supernal wisdom. However, this ability is found specifically when a Jew performs an arousal from below, which is an arousal of love and passion for G-d, as it states “and you shall love Him with all your heart.” It is specifically after the divine service of love that a Jew is then instructed to fulfill the commands of Torah and Mitzvah’s, as only then does he have ability to make the Torah and Mitzvah’s of this world holy and imbued with the holiness of above.

• The Divine lesson: The above teaching which states that the entire purpose of Jewish observance is the service of Ratzo and Shuv teaches us the importance of both Mitzvah fulfillment, and the service of prayer. Shuv represents the idea of drawing G-dliness below through Mitzvah fulfillment through which one creates a dwelling place for G-d below. Ratzo represents a love and desire for G-d. One cannot have one without the other. It is the love and passion that one has for G-d which is aroused during prayer, and then imbued within his Mitzvah performance that then draws down the G-dliness to make for Hashem a dwelling place below.

1. The Tikkun affected by Para Aduma:[4]

The Kelipos are able to receive spiritual nurture from the level of Gevurah. The level of Gevurah contracts the Divine life force into miniscule amounts which allow even Kelipa to receive vitality from it. The purpose of the Para Aduma is to stop this nurture from the Kelipos.

The Cow is from the left which is Gevura: The reason that the cow has this ability is because the Zohar states that the cow derives from the left side, as it states that the ox is on the left side of the Divine chariot. Now, the right side is always there to bring close while the left side is there to push away. It is for this reason that the forces of evil are not able to nurture from the right side, as the right side gives divine energy in the form of closeness and affection, and such form of divine energy can only be received from the side of holiness, as the verse states “I have loved you says G-d.” This is in contrast to the side of evil which only receives from the external side, like one who throws something from behind his shoulder. For this reason, the side of evil cannot receive nurture from the right side which draws close and on the contrary, with the right side G-d crushes the enemy. Rather, their nurture is from the left side, as the left side pushes away the divine energy which eventually gives room for the many contractions that take place one after the other, until eventually the side of evil can nurture from it. This is the concept of the cow which receives from the left side and this is the entire purpose of the Para Aduma to fix and stop this nurture to evil.

Why is the Tamei Meis sprinkled specifically on the 3rd day? The 3^rd day represents Rachamim/mercy and from there comes the ability to purify a Tmei Meis.

 

 

 

1. Burning the cow-The animal soul is not essentially evil:[5]

The animal soul derives from the aspect of Ox on the chariot above which is from the left side. Now, just as the left side of the ox gives nurture to evil, so too the animal soul is drawn after evil traits, such as lusts and passions for the pleasures of the physical world, whether permissible or prohibited. When a person desires and lusts an item of this physical world, that item becomes a receptacle for his will and passion that is in his heart. Now, the essence of this will when it becomes invested in evil desire becomes actual and complete evil. Nonetheless, the animal soul itself is not truly evil; rather it is a soul that contains inclinations and desires without any necessary goal or specification. This means that the animal soul is not inborn with a desire for only and specifically physical and worldly pleasures and acts of evil, but rather for any pleasure of any form. Thus, just as one is able to use his animal soul to desire evil, similarly it can also be used to desire good and gain a passion to cleave to Hashem. When one desires evil, he simply garbs his animal soul with an evil garment. The requirement of a Jew is for him to remove this evil garment and garb the animal soul with a garment of Holiness, hence having it desire good and spiritual matters. This is what is hinted to in the ceremony of the burning of the Para Aduma. When an item is burnt it returns to ash. Ash is one of the four composites of an item, which are fire, water, air, dust. This hints to the idea that one is to burn his animal soul and refine its essence from its garments, hence leaving it only with its “ash” or essence which can then be used for good and Holiness.

• The divine lesson: Every individual is created with a unique character. Some are born with a very high level of lust and passion for worldly pleasures. From the above teaching we learn that one should not view this lust and desire only in the negative, as indeed a person is able to channel these feelings of lust and desire for the service of G-d. All he has to do is change the focus. His animal soul is capable of loving G-d just as much as it is capable of loving physical pleasures. The greater the lust that one has for the physical the more one can transform it for the spiritual. This was the message of the story behind the transformation of the famous Talmudic sage Reish Lakish who was originally the head of a group of bandits. He transformed himself into a sage after Rabbi Yochanon expressed to him the inner potential that he has to transform his strength from robbery to strength for Torah study.

1. How to burn the animal soul:

The animal soul is burnt by one preventing its expression in those matters that are forbidden and belong to the side of evil. One closes his eyes against seeing evil, closes his ears against hearing evil, and protects his mind from contemplating evil. By doing so one destroys the evil from the animal soul and leaves only its ash which can then be used for holy purposes.

1. The soul found in the inanimate and vegetation:[6]

Although every item contains a soul, the level of the soul differs based on creation. Inanimate existences, such as a stone, contain a soul that serves to combine the four elementary principals of fire, water, air and earth, in order to keep the form of the stone in existence. This soul however does not give the stone any conscious life and it hence remains inanimate and does not grow. Vegetation on the other hand contains a soul that aside for combining its four basic elements also gives it an ability to grow.

1. Gava of Kedusha-Holy arrogance:[7]

A person is at times able to serve Hashem with arrogance. When a Jew is faced with a challenge to sin he can arouse within himself a feeling of Jewish pride, a pride of the G-dliness contained within his soul, and due to this pride he is not be willing to lower himself to the worldly desires.  This is the meaning of the verse which states “and Haman took the garment and the horse,” that at times even the side of holiness must use the garments of Haman which represents haughtiness and arrogance to conquer the evil inclination.

1. Even one verse of Torah contains the entire Torah:[8]

The different parts of the Torah are completely united, as it represents and reveals Hashem’s unity in the world. When one learns even a single verse in Torah, it incorporates the entire Torah.

1. Continuity of life:[9]

At every moment there is a new life-force that comes and enlivens the creations. The life force that was received a moment ago has already returned above and a new life-force has come to take its place. [This teaches one how at every moment one is subject to Hashem’s kindness of creation, and how one must try to dedicate each moment to G-d. It also teaches that it is never too late to change, as every moment is a new creation.]

1. Man chooses from where his life-force comes from:[10]

There exist chambers of Holiness and chambers of evil in the spiritual worlds. It is up to man to decide from which world he desires his life-force to come from. When one dedicates himself to Torah and Mitzvos, his life-force is received from the chambers of Holiness, and through it comes all of man’s physical blessings. However, when one chooses to chase after physical pleasures, he receives his life-force from the chambers of evil. Man is given freedom of choice to choose his source of life.

1. The main aspect of prayer:[11]

The main aspect of prayer is to pour out one’s heart before Hashem out of the pain he has in living in spiritual darkness and limitations. One is to feel a taste of bitterness from all of the thoughts, speech, and actions that he is daily involved in that have no connection to Hashem.

1. Overindulgence in business clogs the mind:[12]

Overindulgence in business leads to the mind’s transformation from a spiritual receptive limb, to a coarse and corporal limb. When one indulges too much in his livelihood, and is constantly looking for more and newer ideas of making money, it can lead to him thinking that it is his strength and might that brings him the income. This removes one’s trust from Hashem and makes his mind become coarse. His mind is not able to naturally grasp spiritual matters due to this coarseness. 

[1] Likkutei Torah p. 56a-67a

[2] Likkutei Torah p. 56a-60a

[3] Likkutei Torah p. 56a

[4] Likkutei Torah p. 56b

[5] Likkutei Torah p. 56b

[6] Likkutei Torah Chukas 57b

[7] Likkutei Torah Chukas 57b

[8] Likkutei Torah Chukas 62b

[9] Likkutei Torah Chukas 62b

[10] Likkutei Torah Chukas 65a

[11] Likkutei Torah Chukas 66a

[12] Likkutei Torah Chukas 66b

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