Chukas: Spiritual Rebirth: Understanding the Red Heifer
In this week’s parsha, Chukas, the Torah introduces us to the mitzvah of the Parah Adumah, the "red heifer." This ritual is required when someone comes into contact with a dead body and becomes impure. To become purified, the individual must be sprinkled with the ashes of the Parah Adumah. This process involves slaughtering a unique cow that must be entirely red. The Kohen then sprinkles its blood toward the Beis HaMikdash and burns the carcass along with other ingredients. Finally, the ashes are mixed with fresh spring water to create a purification mixture. Interestingly, while every person involved in preparing the Parah Adumah and its ashes becomes impure, the person who is sprinkled with the ashes becomes pure.
While every mitzvah represents the infinite will of the Creator, making them inherently beyond human comprehension, most mitzvos have layers that can be somewhat understood. The Parah Adumah, however, completely transcends logic. Even King Shlomo, the epitome of wisdom, declared, "All mitzvos I have come to understand, except the Parah Adumah. I have tried to grasp it, but it is beyond me." Rashi notes that even most other nations recognize that mitzvos have some explanation, but the Parah Adumah remains a mystery. The fact that the ashes of the Parah Adumah simultaneously purify the impure and contaminate the Kohanim involved in the process is particularly baffling, even to King Shlomo.
The Admur Hazaken, founder of Chabad, offers a revolutionary teaching on this perplexing mitzvah, providing a deep and relevant insight into its meaning. Tumas Meis, the impurity of death, signifies a profound spiritual impurity that many people still experience today. Unlike common impurities such as doubt, ego, anger, or lust, Tumas Meis represents a state where an individual feels completely disconnected from their inner holiness and purity. The divine spark within them seems to have gone numb, replaced by cold darkness and despair, making it seem impossible to revive their spiritual vitality. It is as if they are in a state of spiritual death.
Yet, the Torah provides hope for even those in such a state. The remedy for Tumas Meis involves the ashes of the Parah Adumah mixed with spring water. This ritual symbolizes accessing the essence of the soul. The impurity of Tumas Meis may plague a person to such an extent that they are no longer a vessel for their soul's flow of spiritual energy, but this only poses an obstacle to the energy flowing from their soul. As with any flow, if its channels and pathways are blocked, it will not penetrate further. However, the essence of the soul—the G-dly spark from which all spiritual energy flows—cannot be contained in a vessel and therefore can never be blocked.
The Admur Hazaken explains this process with a powerful analogy. Just as intellectual ideas can only be taught to someone whose brain is ready to receive them, the spiritual flow of the soul can only penetrate if its channels are open. A newborn has the potential for intellect because it possesses a brain, the source of intellect, even though it cannot yet understand complex ideas. Similarly, a person plagued by Tumas Meis is no longer receptive to their soul’s spiritual flow, but their soul’s essence remains.
The ashes of the Parah Adumah represent the core of physicality, and the spring water symbolizes the source of life. By combining these elements, we access the person’s soul essence, which can revive their spiritual life. This process of sprinkling the mixture on the individual reconnects them with their soul’s source of life, overcoming their lack of susceptibility.
When the essence of the soul’s spirituality is revealed, it has a dual effect. It can purify those who have fallen into deep impurity, and it can also awaken those who are already pure to realize the deeper potential within their souls. Those who felt distant from holiness can feel close again and yet, those who thought they were spiritually close may realize how much more they must tap into.
This profound teaching extends to our interactions with others. Sometimes, we encounter people who seem unreachable, lost in darkness and apathy. In these cases, our wisdom and inspiration may fall flat. Instead, we need to connect with them through genuine care and empathy, letting them sense the core of our soul. This connection can spark new spiritual vitality in them.
The Lubavitcher Rebbe once shared a story involving his father-in-law, the Frierdiker Rebbe, about older Chassidim who complained about his acceptance of non-observant Jews. They argued for a stern approach to encourage teshuva. The Frierdiker Rebbe responded by comparing this to the love parents have for a disabled child. Just as parents have a deep, unconditional love for such a child, Hashem has profound love for spiritually dysfunctional Jews. The Rebbe was encouraged to continue reflecting Hashem's love.
By showing the essence of Torah and jewishness through love, belief, and connection, we can transcend all barriers. This approach not only revives those in spiritual darkness but also inspires those already pure to live a more authentic and deeper jewishness, connecting with the essence of their own Neshama.