Parshat Chukas 5784
Rabbi Jablinowitz
This week’s parsha begins with the mitzvah of Parah Adumah, whose ashes are used to purify someone who is Tameh Meis, i.e. became impure through contact with a corpse. This section begins with the words (Chapter 19, Pasuk 2), זאת חקת התורה. As Rashi explains, the word Chok represents a law whose logic is elusive and must be accepted nonetheless as a decree from Hashem.
In the continuation of this parsha, the Torah introduces the laws of Tumas Meis which occur by being under the same roof as a corpse. This section begins with the words (Pasuk 14) זאת התורה אדם כי ימות באהל. It is striking that we have within the same parsha, first זאת חקת התורה and then זאת התורה. How are we to understand the difference between these two phrases?
The Sfas Emes teaches that זאת התורה represents the essence of Torah. And this is the midah of Moshe Rabbeinu, as the pasuk says (Devarim, Chapter 4, Pasuk 44), וזאת התורה אשר שם משה לפני בני ישראל. The Torah was given to us through Moshe Rabbeinu. And the Medrash Rabbah on Bereishis teaches (1,1) that Hashem looked into the Torah and created the world, as the pasuk says, בראשית ברא אלוקים אין ראשית אלא תורה.
However, Hashem created a physical world which follows the laws of nature. It can be a dark and confusing place. Chazal teach in the Gemara in Baba Metzia 83B, עולם הזה דומה ללילה; this world is like the nighttime. And yet, within this darkness we can sense that Hashem runs the world not only though nature, but through the rules of the Torah as well. There is a holiness contained within the material which can light up the darkness and inspire us.
This is זאת חקת התורה. A Chok is something which we don’t understand. Similarly, in a world which runs according to clear rules of nature, we sometimes have experiences which can’t be explained according to nature. We clearly sense a world which is also run according to the laws of Torah. A world in which physical strength can be dominated by spiritual might. Events which are inexplicable according to Teva take on a deeper meaning when we realize Hashem is the creator and the Torah is the blueprint.
The word Chok comes from the word Chakuk which means to be engraved. Though we find ourselves living a physical existence and living at times with sin, we can sense the impression of Torah. זאת חקת התורה also expresses the impression of Torah that we can experience within the darkness of our existence.
How else can we explain a בעל תשובה? The pasuk says in sefer Koheles (Chapter 1, Pasuk 9), אין כל חדש תחת השמש; there is nothing new under the sin. Physical matter decays; this process can’t be reversed. When we got stuck in a sin, it becomes habit and should never change. Yet, we can do a mitzvah from the Torah and be inspired. We can feel inspired from the זאת חקת התורה and reverse a process of decay and be rejuvenated. We can achieve התחדשות, and move closer to the Torah. In other words, זאת חקת התורה can lead us ultimately to וזאת התורה.
Towards the end of the parsha we read the song of the Be’er. It begins with the words (Chapter 21, Pasuk 17), אז ישיר ישראל; Moshe’s name is noticeably absent. This is because, as we explained, Moshe is embodiment of Torah; He is זאת התורה. He doesn’t need to dig for the wellsprings of Torah. This song is for Bnei Yisrael.
The Sfas Emes teaches that באר חפרוה שרים refers to Bnei Yisrael at Matan Torah. Bnei Yisrael had their yetzer hara removed at Matan Torah and were in a state of pristine purity. Hence, they are referred to as שרים. But after the sin of the golden calf, they could no longer access וזאת התורה. The only way they could access the wellsprings of Torah was through (as the pasuk continues), כרוה נדיבי עם; only through great desire and generosity of spirit. And further, במחקק במשענתם, through זאת חקת התורה; by accessing the impressions of Torah and the inspiration of Torah in the world, they can return and draw closer to the level of וזאת התורה.
The same thing is true on Shabbos. Shabbos is a time when there is a greater accessibility of Torah. The pasuk in parshat Vayeitzei states (Chapter 29, Pasuk 2), והאבן גדולה על פי הבאר, there was a great stone on the well. The stone represents the yetzer hara and our tendency towards sin. Shabbos is a time when the stone is removed and we are able to drink easier from the waters of Torah. And the more we long for this holiness of Shabbos, the more we are able to carry the impression of Torah with us even during the week. As Chazal darshen in the Mechilta on the words זכור את יום השבת לקדשו, we need to constantly remember Shabbos during the week. And when we long all week for the Kedushah of Shabbos, then we can access the impressions of Torah from Shabbos even during the darkness of the six days of the week.
Good Shabbos
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