Parshat Chukas
Rabbi Avrohom Gordimer

Parshas Chukas commences with the mitzvah of the Parah Adumah and many of the related rules of Tumas Mes. The Torah then narrates the Jews' complaints for water and the ensuing tragedy at Mei Merivah, in which Moshe struck the rock rather than speaking to it (which God commanded Moshe and Aharon do so that water would flow), and Moshe and Aharon were thereupon informed that they would not enter Eretz Yisroel as a result of their act. After this, we learn of the death of Aharon, as well as the successful defensive war against Amalek, in which the Jews prayed to God that they succeed; the site of the victory was named Chormah. This was followed by more complaints by Bnei Yisroel near the territory of Edom and subsequent punishment, as well as the N'chash Ha-nechoshes, in which those who turned to God in teshuvah and subservience were spared (see Rashi on 21:9 from Gemara). The Torah then hints about the miracles at Nachalei Arnon, in which Hashem slew the Jews' encroaching enemies without the Jews even knowing about the matter until it was over, thereby alleviating Bnei Yisroel from intimidation and warfare. The parshah concludes with the successful battles against Sichon and Og.

Why does the parshah begin with Parah Adumah? The bulk of Chukas' narrative concerns sins, struggles and punishment. What does the Parah Adumah have to do with these topics?

As explained earlier, Sefer Bamidbar is the book of transition, in which the Jews begin the process of metamorphosis from a Dor Deah - living without human effort, sustained by God's open miracles - to a generation of settlers and farmers who would enter Eretz Yisroel and toil for livelihood and security. Parshas Chukas forms the climax of this transition.

The transition was difficult not only in terms of the new physical demands which it required; central, rather, was the issue of reliance on God versus crediting one's own efforts. In other words, Bnei Yisroel were (and are) commanded to know that all success is in Hashem's control, and that human effort is ineffective without divine providence. While we are required to work for our sustenance and security, we must pray and know that Hashem is in charge and is the giver of all which we earn and have.

This concept is introduced in our parshah at the point of Miriam's death, for Chazal tell us that the well which accompanied the Jews in the desert in the merit of Miriam ceased to flow upon her demise. (Taanis 9a, from Rashi on 20:2) At this juncture, Bnei Yisroel realized that they were already undergoing the beginning of the transition to a life of toil for their sustenance, and they mistakenly perceived that God was expecting them to be the source of their own support, as He would no longer provide water. The Jews felt abandoned, complaining (quite viciously) that God had led them into the midbar with full provision of necessities, only to abandon them there and insist that they henceforth provide for themselves. Similarly, after Aharon passed away, some Jews complained bitterly about their food, noting specifically their dislike for Mann (manna). It is no coincidence that the complainers understood to gripe at this point, as the clouds of protection which were provided in the merit of Aharon were no longer present (see Rashi on 21:1 from Gemara Rosh Hashanah 3a.) These Jews perceived that Hashem was further removing His miraculous protection as part of the transition to life in Eretz Yisroel, but they erred in believing that God was transferring to them the ultimate ability to protect themselves, not realizing that divine protection was (and would always) still be necessary and to be relied upon.

This notion is anathema, for - although Hashem requires man to work - He (God) is always the ultimate provider and source of all sustenance. Thus, to illustrate this point, God required that Moshe and Aharon speak to the rock and perform no action, so as to emphasize that only Hashem grants sustenance. This notion was further illustrated by the first military encounter in Sefer Bamidbar, marked by the Jews' tefillah for victory against Amalek and Hashem's subsequent vanquishing of the enemy. Human effort was put forth, but total reliance on divine intervention was essential. So, too, the complainers were told to beseech God by turning to the N'chash Ha-nechoshes, to submit that Hashem truly controls all. (See Rashi.) The story of Nachalei Arnon teaches that God works from behind the scenes to protect and run the world; we cannot truly know or understand His deeds on our behalf.

And this is the key to the parshah, for the ability to approach life with a realization that all is in God's control, yet working ("hishtadlus") to achieve our goals, is part of the greater mystery of Providence versus Free Will. By laboring for what we have, but knowing that God is the ultimate and sole being by Whose will all exists, we submit to God's humanly-unfathomable system for directing destiny.

This is why the Parah Adumah serves as the introduction of Parshas Chukas. This mitzvah is the paradyne Chok, for it counters all human logic and intelligence in its seemingly contradictory system of purifying the impure and contaminating the pure. The Parah Adumah proclaims that we conduct our lives by faith and reliance on Hashem, and we submit to His authority over the great mystery that is existence in this world.

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