Date: Fri, 20 Mar 1998 00:56:12 +0000 Reply-To: ml@virtual.co.il Sender: owner-tsc-all@virtual.co.il Precedence: bulk From: "Menachem Leibtag" To: tsc-all@virtual.co.il Cc: tsc-par-new@virtual.co.il Subject: PARSHAT PARAH - maftir & haftara *************************************************************** THE TANACH STUDY CENTER [http://www.virtual.co.il/torah/tanach] In Memory of Rabbi Abraham Leibtag *************************************************************** PARSHAT PARAH - MAFTIR & HAFTARA PART I - MAFTIR / CHUKAT HA'TORAH [Bamidbar chapter 19] What does CHUKAT HA'TORAH mean? In this introductory phrase of Parshat PARAH (see Bamidbar 19:2), the word TORAH is usually understood as 'the entire Chumash', while CHOK is usually understood as a 'law which doesn't make sense' (or at least has no obvious reason). In the following shiur we suggest an alternate definition of the words CHOK and TORAH which will help us better understand the details of Parshat Parah. INTRODUCTION In our shiur on Parshat Tzav we concluded that the word TORAH (in Sefer Vayikra and Sefer Bamidbar) refers to a PROCEDURAL law - i.e. a set of actions which must be taken to complete a certain process. For example, in Parshat Tzav, "zot TORAT ha'mincha..." (6:7-10) should be translated - "this is the PROCEDURE for offering the korban mincha" - for it details HOW the kohanim are to offer it. Similarly, TORAT HA'CHATAT introduces the laws of HOW the "korban chatat" is to be offered (see 6:18, 7:1). We begin our shiur by identifying the specific procedures that is defined by the word TORAH in Parshat Parah. Afterward, we will suggest a definition for CHOK which will help us understand the precise meaning of the phrase CHUKAT HA'TORAH. [Btw, in case you are not familiar with the basic laws of "tumat meyt" which are explained in Parshat Parah - here is a quick explanation: According to Jewish law, if a person touches (or is in the same room with) a dead body, he becomes "tamey" [spiritually unclean], and hence is not permitted to enter the Temple. To rid himself of this "tumah", a special procedure is required: The ashes of the "para adumah" are mixed in a water solution and sprinkled upon the person (who is "tamey") on the third and seventh day. At sunset of that seventh day, he becomes "tahor" and is then permitted to enter the Temple.] TWO PROCEDURES & LOTS OF CHUKIM In Parshat Parah we find TWO distinct procedures which would very neatly fall under our above definition of a TORAH. 1) MAKING the ashes ["efer"] by burning a red heifer ["parah"]; 2) SPRINKLING those ashes on a person who became "tamey". [Before you continue, I suggest that you review chapter 19 and attempt to identify these two procedures.] However, within the details of these two procedures we find several CHUKIM. Before we continue, let's explain what a "chok" is. The word "chok" describes a fixed law or statute. For example, in regard to "tumat meyt" - if a person touches a dead body, he becomes "tamey" for seven days. This is a "chok" [not a "torah"] for it is a 'halachik' consequence (see 19:11). The word "chok" is even used in Chumash to describe statutes which are not mitzvot. For example, when Sefer Breishit describes Yosef's purchase of the land from the Egyptians, he cannot acquire the land belonging to the priests - because: "... it is the CHOK of the priests by Pharaoh, that they eat their portion [CHUKAM] that Pharaoh had given them..." (47:22) (see Breishit 47:20-22) [See also how Sefer Yirmiyahu refers to the laws of astronomy, i.e. the constant and unchanging cycles of the sun and moon around the earth as "CHUKOT shamayim v'aretz" (see 33:25). In a similar manner, Chumash considers the yearly celebration of Pesach and chag ha'matzot as a "chok" (see Shmot 12:14). In fact, the celebration of all of the holidays in the yearly cycle in Parshat Emor are referred to as CHUKIM. [See Vayikra 23:14,21,41.] The reason why is simple, for a "chok" implies something constant that doesn't change - a statute. [Note: Based on this definition, the reason for certain CHUKIM may be beyond our comprehension, however many other CHUKIM can actually make a lot of sense. Therefore we find some "chukim" which are quite logical while others are not, but surely, an 'unlogical law' is not the definition of a CHOK.] With this background, let's read through Parshat Parah and attempt to identify what is a TORAH and what is a CHOK. As we read, we will notice how the parsha divides into two, according to the two procedures which we mentioned above. PROCEDURE #1 & its CHUKIM Recall that our first PROCEDURE [TORAH] defines how the "efer ha'parah" - the ashes - (which will later be used for sprinkling) are to be prepared. Note how 19:2-6 describes the first stage of this TORAH: 19:2-3 To take a red heifer (one without a blemish) and give it to Elazar (the deputy high priest) who must slaughter it outside the camp. 19:4 To sprinkle the blood of the heifer seven times opposite the entrance to the Ohel Moed. 19:5-6 To burn the carcass of the heifer together with branches from both a hyssop and cedar tree, etc., until in turns into ashes. Now that the 'ashes' have been prepared, the Torah informs us of two special CHUKIM which accompany this process: 19:7 The kohen who PERFORMS this procedure becomes "tamey" [that's a CHOK], therefore he must wash his clothes and remains "tamey" until the evening ["tumat yom"]. 19:8 The kohen who BURNS the animal becomes "tamey" [that's also a CHOK], and must wash his clothes etc. 19:9 A clean person must COLLECT the ashes and stores them outside the camp. This is actually the final stage of the procedure [i.e. part of the TORAH]. 19:10 This person who collects the ashes also become "tamey" [just like the other two]. That's yet another CHOK! Therefore, we find that this specific procedure of making the "efer" is accompanied by several special CHUKIM. Note how these CHUKIM, even though they are not an integral part of the procedure, they are a direct consequence - and therefore can be defined as "chukim" [statutes]. Note how this last pasuk explains why this procedure was necessary - for these ashes must be used for the CHOK of "tumat meyt":. "The person who collects the ashes must wash his clothes, and [these ashes] are to be [used] for Bnei Yisrael for a CHUKAT OLAM - an everlasting statute [which is the CHOK that] - One who touches a dead body becomes "tamey" for seven days. If he is sprinkled upon on the third & seventh day, he becomes "tahor"; if not he remains "tamey"... and should he enter the Mikdash, he is to be cut off from Israel." (see 19:10-13) These psukim end the first section of Parshat Parah. Now that the "efer" is prepared, and we know why it is needed, we are ready for the second TORAH [procedure] - which explains the precise details of this 'sprinkling process'. PROCEDURE #2 and its CHUKIM Let's take a look now at 19:14. Note how this pasuk (at first glance) seems to contradict our definition of a TORAH: "And this is the TORAH - a person who dies in a tent, everything in the tent becomes tamey..." (19:14) Based on our above definitions of CHOK & TORAH, this law should be considered a "chok" and not a "torah"! The answer is quite simple. The phrase "ZOT HA'TORAH" in 19:14 is only INTRODUCING the procedure defined in 19:17-19. Let's explain: All that we need to do for this pasuk to make sense is to add a "lamed" [which is implicit], then 19:14-16 would be translated as follows: "This is the TORAH - FOR: a) the case when a person dies in a tent, then everything in the tent becomes "tamey" (19:14) b) any open vessel in that tent (19:15), or c) any person who touched a dead body in the field or bone or grave (who also becomes "tamey" (19:16) THEN: for any of these "tamey" persons or objects, we must take from the "efer" [the ashes of the heifer] and put it into a vessel with water (19:17) in order to perform the following PROCEDURE: a) take an "eyzov" branch, dip it in the mixture, and then sprinkle it on (either) the tent, person, or object which became "tamey" (19:18). b) repeat this procedure on the third and seventh day (19:19). This second procedure, just like the first procedure, is also accompanied by certain consequential "chukim": a) he who sprinkles the water becomes "tamey" (19:21); b) one who touches this water also becomes "tamey" (19:22). [i.e. "tamey for one day, he must wash his clothes and then he becomes "tahor" at sunset.] CONCLUSION Based on these definitions, we can suggest an explanation for the phrase CHUKAT ha'TORAH used in the opening pasuk of Parshat Parah. This parsha contains special CHUKIM which relate to the TORAH (procedures) of "tahara" from "tumat meyt", i.e. (1) making the ashes and (2) sprinkling the "mei chatat" - water w/ashes. Each of these two procedures have special "chukim" which accompany these procedures: The special chukim all have one common denominator. The person, even though he is performing a procedure [a TORAH] which makes the "tamey" become "tahor", he himself becomes "tamey" [a CHOK]. Chumash refers to this interesting 'statute' of this 'procedure' as "chukat ha'torah"! [Note: During the weeks before Pesach when the Temple stood, the people would prepare for the Korban Pesach by using the "efer parah adumah" to cleanse themselves from "tumat meyt". This is one of the reasons why Parshat Parah is one of the four parshiot which we read on the shabbatot before Pesach. Today, even though these laws do not apply, the study of these laws can serve as a replacement.] In this week's Haftara, the navi Yechezkel finds special meaning in this concept of "tahara" from "tumah" as it becomes an important stage in the redemption process. ================================ PART II - HAFTARAT PARSHAT PARAH (Yechezkel 36:16-37) "L'MAAN SHMO" In contrast to Yirmiyahu who envisions Bnei Yisrael's redemption from the Exile as a process which BEGINS with "teshuva" (see Yirmiyahu 29:9-14), Yechezkel foresees a redemption process which begins WITHOUT "teshuva": "Say to the House of Israel:... NOT FOR YOUR SAKE will I act, but for the sake of My holy NAME, which you have profaned among the nations. And the nations shall know that I am the Lord when... I will take you from among the nations and gather you in from all the countries and bring you back to your own LAND..." (36:22-24) According to Yechezkel, the redemption process will begin EVEN if Bnei Yisrael are not worthy. His reasoning is quite simple. Even though Bnei Yisrael were first sent into Exile as a punishment for their sinful behavior (see 36:16-19), their existence in Exile itself caused God's Name to be profaned for the nations said of them: "These are the people of God, yet they had to leave his Land! Therefore I am concerned for My holy Name which Bnei Yisrael have caused to be profaned among the nations to which they have come." (36:20-21) Therefore God will redeem his people EVEN THOUGH they are not deserving, in order that His Name will no longer be profaned among the nations [="l'maan shmo"]. Clearly, Yechezkel would prefer for the redemption process to begin in the manner described by Yirmiyahu. However, Yechezkel claims that even if this "teshuva" process is not initiated by Bnei Yisrael, God will nonetheless redeem His people. A similar theme is found earlier in Sefer Yechezkel in his description of Bnei Yisrael's redemption from Egypt. God's original hope was for Bnei Yisrael to perform "teshuva" BEFORE the plagues began: "On the day that I chose Israel... when I made Myself known to them in the land of Egypt [compare Shmot 6:3]... when I said "Ani Hashem Elokeichem" [compare 6:6]... that same day I swore to take them out of Egypt into a land flowing with milk and honey [compare 6:8, 3:8] ..." "And I said to them [at that time]: Each man must rid himself of his detestable ways, and not DEFILE himself with the fetishes of Egypt - [for] ANI HASHEM ELOKEICHEM. But, they REBELLED against Me, "v'lo avu l'SHMOAH ay'li", no one rid himself from his detestable ways, no one gave up the fetishes of Egypt, and I resolved to pour out My fury upon them..." (20:5-8) Yechezkel states explicitly what Sefer Shmot had only alluded to: God had called upon Bnei Yisrael to repent prior to the Exodus to be worthy of their redemption. He had instructed them to cleanse themselves of the "tumah" of their Egyptian culture in preparation for God's revelation "b'shem Havaya". However, Bnei Yisrael did not 'listen'. Although Bnei Yisrael deserved destruction instead of redemption, Yechezkel explains that God saved them from Egypt only for the SAKE of His name: "But I acted for the sake of My Name in order that it not be profaned in the sight of the nations [va'as l'maan shmi...]" (see 20:9-10). Hence, Yechezkel sees Bnei Yisrael's redemption from the Babylonian Exile taking place in a manner similar to their redemption from Egypt. However, similar to their redemption from Egypt, even though this process did not BEGIN with Bnei Yisrael's "teshuva", repentance was an integral element of the continuation of that process. Therefore, upon their return to the Land Yechezkel foresees: "And I will sprinkle clean water upon you and you shall become clean: I will cleanse you from all your TUMAH... And I will give you a new heart and NEW SPIRIT... in order that you will once again FOLLOW My laws and observe My rules. Then you shall dwell in the Land which I gave to your fathers, you shall be My people and I will be Your God..." (36:25-28/ compare with Shmot 6:7 and Vayikra 26:11-12) This concept of 'sprinkling of water upon you' to cleanse you from your sins parallels the procedure of sprinkling the "mei chatat" to cleanse an individual who became "tamey" (as detailed in Bamidbar chapter 19/ this is why this perek was chosen as the Haftara for Parshat Parah). Therefore, based on Yechezkel, Parshat Parah should remind us not only of our need to cleanse ourselves from TUMAT MEYT in order to bring the KORBAN PESACH, but more so to remind ourselves that should we find ourselves in a redemption process from Exile which begins WITHOUT "teshuva" - that it is incumbent upon us to mend our evil ways and repent properly DURING that process IN ORDER that it can continue in a more ideal manner. By doing so, we will be worthy of the final words of this week's Haftara: "When I have cleansed you from all your sins, I will people your SETTLEMENTS [author's caps, see JPS] and the ruined places shall be rebuilt. The desolate land, after lying in waste... shall again be tilled. And it will be said: This land which was once desolate has become like the Garden of Eden, and the cities once ruined... are now populated and fortified. And the nation left around you shall know that I the Lord have rebuilt the ravaged places and replanted the desolate land..." (36:33- 36) shabbat shalom, menachem =================== FOR FURTHER IYUN 1. Note the similarities between Vayikra 26:3-13 and the Haftara (especially Yechezkel 36:29-31). Can you explain why?