The Heifer Paradox - Shelach 5784

Imagine something that both purifies and defiles.  This is one of the paradoxes of the Red Heifer.  It is called “Chukat haTorah” -  the decree of the Torah - in this week’s Parsha, Chukat, implying something we accept on faith without human logic.

Until the Temple was destroyed, there was a special purification process for someone who had come into contact, either directly or by being under the same roof, with a corpse.  This person was considered “tamei” - which for lack of a better word we translate as impure.  There is nothing intrinsically wrong with being in a state of impurity, but a tamei person may not enter the Temple grounds or partake of any consecrated food, like the meat of holy offerings.

The Torah outlines the purification process.  A young cow that has purely red hair, not even two white or black hairs, is slaughtered and then burned together with some other items and the ashes are collected.   A Kohen puts water from a live spring into a container and add the ashes , and sprinkles the mixture on the impure person.  This is done on day three and day seven of a weeklong process.  After that the tamei person goes to a Mikvah to complete the purification process.

The truth is that the whole concept of tumah and tahara - impurity and purity - is rife with questions, many of which can’t really be answered, because the whole idea is a “chok” - an alogical decree.  But here we have an even greater conundrum.  The people who handle the ashes of the heifer and the mixture of water and ashes (not including the Kohen who actually sprinkles them), themselves become tamei.  This is a milder tumah that requires only immersion in the Mikvah to become purified, but tumah nonetheless.  

How is it possible that the very substance that brings purity to the one who is tamei makes a pure person impure?  There is no real answer to this question and it is the main reason this Mitzvah is called chukat Hatorah, the quintessential decree.  Even King Solomon, the wisest of all people, said he could not understand it.

The Rebbe taught us a mystical lesson we can learn from this Mitzvah.  The source of all life is Hashem, and the Torah is called the tree of life.  One who is tamei from exposure to death is also a metaphor for one who has moved away from Torah and the connection to Hashem.  The Kohanim - priests whose whole lives are dedicated to Hashem and Torah, are the ones who can help them back to the tree of life.  

But a Kohen, a person steeped on holiness, may not want to “lower” himself and get involved with one who is far from a holy lifestyle.

The Torah teaches the Kohen that it is his responsibility to connect with the person who is tamei and connect him to life, to Torah.  Even if it means that the Kohen will need to “purify himself in the Mikvah,” it is nevertheless important for him to be willing to make the sacrifice of tearing himself away from his personal studies and spiritual journey to help a fellow Jew connect.

This was the Rebbe’s message.  Don’t closet yourself in your own little holy environment. Go and reach out to those Jews who have not yet had the opportunity to learn about the greatness of our heritage and the beauty of a Torah lifestyle.  We should be able to sacrifice some of our time and energy to help another Jew regain purity.  

This message transformed Judaism, bringing outreach to every corner of the world and offering every Jew, regardless of background, to Torah and Jewish heritage.  And this message lives on today.  And you don’t even have to be a Kohen to do it.  

Anyone with any Torah knowledge can share it.  Share the beauty of Shabbat with your fellow Jew. Share the excitement of Mitzvot and the incredible depth of Torah.  If you think that it will lower you, the opposite is true.  The Kohanim were the holiest among us, and Hashem Himself chose them to do this work.