Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim)
Deeper Meaning
"This is the Chok [Statute] of the Torah." The nations of the world come to the Jewish People saying, 'What is this mitzvah of Para Aduma? What is the reason for it?" Therefore the Torah writes, 'This is the chok of the Torah.' You have no right to give a reason for it'' (Rashi, Bamidbar 19,2).
Rashi's words are baffling. He starts off by explaining that one may not seek explanations for the Para Aduma, yet he concludes the perek (19,22) by quoting Rav Moshe the Darshan, who offers a reason for this mitzvah. How can we understand this apparent contradiction?
Although the Rambam, Sefer HaChinuch and other Rishonim seek to explain the significance of each of the mitzvos, in truth the reasons are way beyond our comprehension. These great chachamim were merely offering us a glimpse of insight into the Torah's commandments. Only after unconditionally accepting our obligation to fulfill all the mitzvos may we explore the "reasons" for any given mitzvah.
This simple acceptance of Hashem’s Torah is epitomized by the Para Aduma. After accepting the fundmental teaching of the Para, that the true reasons for the mitzvos are beyond our comprehension, we are then permitted to make derashos to try and reach a deeper understanding. Even after the explanation, it remains clear to us that the real reasons are still unknown to us.
The nations of the world believe that they should be able to grasp the logic behind any concept, and therefore demand the reason for the mitzvah. When they ask, we must answer, 'This is the chok of the Torah'. Since they are unwilling to subjugate their intellect to their Creator, we are forbidden to reveal reasons to them, for if the reasons do not satisfy their limited powers of logic, they will deduce that the mitzvah is unreasonable.
Accepting Limitations
The Vilna Gaon compared this concept to looking at a globe and seeing that one tiny dot represents an entire country. Similarly, every mitzvah we do has unfathomable ramifications in the Upper Heavens, with infinite reward awaiting those who perform it faithfully. So too, each transgression causes untold damage to the spiritual worlds, and every effort must be made to avoid even the slightest transgression.
In tefilah we say “Ein Kelokeinu” – no one is like the Almighty. Immediately afterwards we say, “Mi K'Elokeinu” – who is like the Almighty? If we have already declared that there is no one like the Almighty, why do we then ask who is like the Almighty?
The answer is clear. First we accept that there is no one like the Almighty, and that our intellect can not grasp His greatness. Afterwards we may pursue this concept further and seek a glimmer of understanding about the nature of Hashem.
This is the deeper meaning behind our proclamation at Har Sinai: “Na'aseh V'Nishamh.” First we declared “na'aseh,” we will do even if we do not understand. Afterwards we said nishma, we will try to understand the Torah to the best of our ability.
Professors and philosophers cling to the belief that their minds are capable of grasping all wisdom. They spend their lives asking deep questions, in order to show that they are working towards complete understanding. Their intellectual probing eventually leads their students to deny the existence of a Creator.
Klal Yisrael knows better. Animals were given a certain amount of intellect. They instinctively know everything needed to survive in their environment and avoid danger.
Man was also given a mind as a tool to navigate the challenges of life in this world. But its purpose is not to understand the ways of Heaven. For this, we need the emunah that 'His thoughts are much deeper than ours'. Para Aduma teaches us the fundamental concept that all of the Torah is a chok, and this emunah is the secret of the survival of the Jews throughout the generations.
A Cow for a Cow
Rashi explains that the reason for the choice of a cow for the mitzvah of Para Aduma. Klal Yisrael sinned with the Cheit HaEgel. In order to atone for this transgression measure for measure, the Almighty gave us the mitzvah of Para Aduma.
Rav Eliyahu Lopian offers a beautiful explanation for this concept. The pasuk in Yeshayah says "The Almighty will clean away the filth of Tzion". When a baby dirties his diaper, the smell is repulsive to those around him. Yet the baby’s own parents readily and lovingly clean their child.
So too, when the Jewish people transgress, it is revolting to the melachim, and they are unwilling to aid in the process of purifying Klal Yisrael. Only the Almighty, our Father in Heaven, is willing to clean up the mess Himself. For this reason He gave us the Para Aduma, as a loving gesture to help us clean up the mess we made with the Cheit HaEgel.
Effort and Reward
Finding a Para Aduma is no easy task; even two black or white hairs disqualify the Para. Because of its rarity, purchasing one could cost thousands of gold coins. This alludes to the great mesiras nefesh and dedication required to purify oneself.
Guarding the mitzvos of the Torah requires effort on our part. Someone who gets out of bed whenever they feel like it, thereby missing minyan in shul, and learns Torah only when it conveniently fits into his schedule, is missing a crucial aspect of Divine service. Only a person who is moser nefesh, who exerts himself to fulfill the Torah, can come to a level of complete purity.
The Gemara in Kiddushin recounts the story of a famous non-Jew, Dama ben Nesina. Chazal came to purchase precious stones from him which they needed for the Ephod of the Kohen Gadol. The keys to the cabinet where they were stored were underneath his father's pillow, but Dama ben Nesina dared not wake him up to get them. He chose to miss out on earning riches through the sale so as to avoid disturbing his father.
In the merit of his fulfillment of the mitzvah of honoring his father, Dama was rewarded generously. The next year, a Para Aduma was born to him. Chazal paid him thousands of gold coins in order to purchase the Para.
The Chidushei HaRim explains the deeper meaning of this Gemara. After such an act of dedication to his father, the Jewish people were challenged in the heavens why they were not moser nefesh for mitzvos like this non-Jew. The Almighty gave the Jewish people an opportunity to prove their commitment, by paying a small fortune to purchase a Para Aduma, to fulfill a mitzvah with no apparent reason.
"'This is the chok of the Torah,' I have made My decree, and established My statute, and you have no right to question it." Herein the Almighty lays down a fundamental principle of the Torah: His ways are far beyond us and that only by accepting His Absolute Sovereignty can we succeed in serving Him.
May it be His will that His honor should be revealed speedily in our days.
