Parshat Chukas 5785
Rabbi Jablinowitz
We read in the beginning of this week’s parsha the mitzvah of Parah Adumah. This mitzvah is introduced with the words וזאת חוקת התורה. Rashi teaches that the word חוק indicates that this mitzvah is a גזרה. It’s a decree from Hashem and, despite your lack of understanding, you may not question it. But the word חוק has another meaning as well.
The Medrash Rabbah on our parsha begins by quoting a pasuk from sefer Iyov. The pasuk states (Chapter 14, Pasuk 4), מי יתן טהור מטמא לא אחד. Rashi and the other commentators teach that the pasuk means, how could something totally pure result from something which is so impure? Not one; a person born from a union which involves such impurity (טיפה סרוחה) can’t be totally pure without sharing some level of the impurity he comes from.
But the Medrash learns the pasuk in a different manner. The Medrash understands the pasuk as asking rhetorically, how could pure come from impure? How could Terach produce an Avraham Avinu? How could King Chizkiyahu come from his wicked father Achaz? And how could Olam Haba come from Olam Hazeh? Who could decree and determine such a thing? לא אחד? Is it not Hashem, יחודו של עולם?
The word חוק, which we explained above means a decree whose logic is not self-evident, comes from the word חקוק, which means engraved. The Sfas Emes teaches that Chukas HaTorah is the impression of Torah that is found within every Jew. It is engraved in his Neshamah, and he must figure out a way to arouse that potential within him and actualize it.
He quotes his grandfather, the Chidushei Harim, as teaching that the word Zos, is a reference to Hashem. This is because the word Zos means this, something we see and are pointing to. We look at the Torah and point to it and say, V’Zos HaTorah. Bnei Yisrael had an unusually high level of prophecy at Keriyas Yam Suf and said זה קלי ואנוהו. Similarly, the only reality in this world is Hashem. Hashem is זאת; everything comes from Hashem and He rules over everything.
When we put the words together, זאת חוקת התורה, the meaning is as follows. When one acknowledges Zos, Hashem as the Creator of the world and he has יראת שמים, then he can achieve Chukas HaTorah. Then he can access the hidden, engraved potential of Torah contained within him. When he limits his involvement in the physical world and accesses Hashem’s hidden presence in this world, then he becomes connected to the Torah engraved within.
Now we can truly understand the meaning of the Medrash. מי יתן טהור מטמא? How can one truly become a holy person in a world which is filled with so much impurity? How can one overcome his environment and reach his true potential as a Talmid Chacham, as a holy Jew dutifully focusing his life on fulfilling Torah and mitzvos? How can an Avraham Avinu grow up in the house of an idolater and become the first forefather of the holy, Jewish nation? לא אחד? Is it not by acknowledging Hashem and having Yiras Shamayim? For Hashem is the only One who can produce such holiness where there was once such impurity.
One of the examples the Medrash brings is Olam Haba comes from Olam Hazeh. Clearly, the meaning here is not that Olam Haba comes directly from Olam Hazeh. But through the preparations one makes in this world, he is able to merit in Olam Haba. And by minimizing the physical aspect of Olam Hazeh and finding the holiness in Olam Hazeh, the next step is the holiness of Olam Haba. Olam Haba is that which is בא; it comes next and results from the ביטול of Olam Hazeh. And the result is לא אחד?; it results in a unity between Olam Hazeh and Olam Haba; for by only focusing in Olam Hazeh on searching out the holy, this will ultimately lead to the Kedushah and the Taharah of Olam Haba. And Olam Hazeh and Olam Haba merge into one and express the unity of Hakadosh Baruch Hu, of לא אחד.
Good Shabbos
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