Kohen - First Aliya - 17 p'sukim - 19:1-17
This whole Aliya plus the following 5 p'sukim deal with the topic of the PARA ADUMA. (The 22 p'sukim of ch. 19 consti- tute the Maftir for Shabbat Parshat Para.)

[P>] The mitzva involves taking a cow with reddish hair (even two black hairs invalidate it), that is blemish-free (i.e. fit for the Altar) and that has not worn a yoke or carried a burden for people. (If it carried upon its back something for its own benefit - e.g. a blanket to keep flies away - it is still acceptable.) Elazar b. Aharon was in charge of the preparation of this first Para Aduma.

[SDT] "And G-d spoke to Moshe and Aharon saying... DABEIR (you Moshe, not both of you, DABRU) to the children of Israel... Only Moshe could tell the people about the PARA ADUMA, which is an atonement for the Sin of the Golden Calf. Aharon was too involved in the Golden Calf episode. He didn't tell this mitzva to the people and he didn't prepare the PARA ADUMA, his son did. Yet the pasuk tells us that G-d spoke to both Moshe and Aharon.

Perhaps this contains a private rebuke by G-d to Aharon... And perhaps a bit of the opposite as well, since Aharon IS included in the command to prepare the Para Aduma. There seems to be an “on the one hand... on the other hand...” situation here.

[SDT] Rashi says that the mitzva is for the assistant Kohen Gadol to tend to the Para Aduma, although any kohen qualifies. Commentaries see a symbolism in the son of Aharon doing the work: just as the cow atones (so to speak) for her calf, so too the son atones for his father who was somewhat involved in the Golden Calf.

"Take a PARA ADUMA T'MIMA..." T'MIMA usually means blemish-free, fit for the Altar. However, here the word T'MIMA is followed by the phrase "that has no MUM (blemish)", making the adjective T'MIMA superfluous. There- fore, we are taught that T'MIMA in this context is describing ADUMA, indicating that COMPLETE reddish hair is required. Without T'MIMA, a cow that was a "jinji" would be acceptable even if it had some non-red hairs. Not so, because of the word T'MIMA.

As opposed to all korbanot in the Mikdash which had to be brought "inside", the Red Cow is slaughtered and prepared "outside". It is not a korban, but it does have korban-like features (atonement, among others).

After the cow is slaughtered, it is burnt whole (some of its blood having been sprinkled towards the Mikdash first).

The complete process of the Para Aduma (including what is thrown into the fire, how the ashes are collected and how the potion is made) is a positive mitzva [397,A113] that has been fulfilled nine times, so far. The next (tenth) time will be in the time of the Moshiach.

A person who comes in contact with a dead body is rendered ritually impure for a seven-day period [398,A107]. The "Para Aduma Potion" is to be sprinkled on the defiled person on the third and seventh day. Without this procedure, the state of ritual impurity remains forever. It is most important to avoid entering the Mikdash while one is defiled. Intentional violation is a (Divinely imposed) capital offense.

MITZVA WATCH
Today, (temporarily) without a Beit HaMikdash, the are (at least) three ramifications of the rules of ritual impurity to the dead.

[1] A kohen must still avoid contact with a dead body (except those of his close relatives for whom he sits shiva), even though he is already "tamei". This is both for "practice" as well as not to "add" to his state of TUM'A.

(2) We are not permitted to go onto Har HaBayit in those areas that the Beit HaMikdash and its courtyard stood (or might have stood).

(3) Some gifts of the Kohen (such as t'ruma, t'rumat maaser, challa) are not given to a kohen, but are "disposed of" according to alternate halachic procedures, because of TUM'A of both the Kohen, potential recipient, as well as the giver, and therefore, the gift itself. Note that there are gifts to the kohen that pose no TAMEI problems; these are given today (e.g. Pidyon HaBen).

[SDT] The Chidushei HaRim made a mussar comment about T’MIMA that deserves our attention. For the Para Aduma, the standard of ADUMA T’MIMA is not met if there are two hairs of another color. For the Jew, who must strive to fulfill the mitzva of TAMIM T’H’YEH (im HaShem Elokecha), even a single “black hair” prevents a complete fulfillment.

Levi - Second Aliya - 11 p'sukim - 19:18-20:6
The Torah summarizes the Para Aduma procedures.
Note that the cedar branch and hyssop are added to the potion as well as to the burning of the Para Aduma. Commentaries see special significance in the fact that the cedar is a lofty tree and the hyssop is a lowly shrub.

The dual nature of the Para Aduma potion (that it purifies the defiled and defiles the ritually pure) is counted as a mitzva of its own [399,A108].[<P]
[P>] The next topic the Torah deals with is the death of Miriam in the Tzin Wilderness in Nissan (on the 10th of the month, according to Tradition). The People had no water (Midrashim speak of the Well of Miriam that miraculously accompanied the People during their wanderings. This well disappeared upon Miriam's death, since it was in her merit - because she had watched over Moshe at the river - that we had the Well.) The People complain bitterly to Moshe and Aharon. (The custom of emptying out water containers in the room in which someone has died, comes from the sequence: "...and Miriam died ...and there was no water...") [<P]
Commentaries point out a connection between Para Aduma and the death of the righteous Miriam. Both are “instruments” of atonement.

Shlishi - Third Aliya - 7 p'sukim - 20:7-13
[P>] In response, G-d tells Moshe to take the Staff, gather the People, and that he (Moshe) and Aharon should SPEAK to the rock in the presence of the People, so that the rock shall give forth its water for the People and their flocks. Moshe gathers the People and admonishes them to witness another of G-d's miracles. He lifts the Staff and strikes the rock twice; water flows from it in abundance. [<PS>] G-d is "angry" at Moshe and Aharon for missing a chance to sanctify G-d's Name by having the People see water come from the rock by speaking to it. (The People had previously seen water come from a struck rock.) G-d decrees that neither Moshe nor Aharon shall lead the People into the Land of Israel. [<S]

(Because of the inclusion of Aharon in this decree, there is an implication that he was not punished for any involvement in the Golden Calf - a point that needed clarification. Rashi says that the Torah is telling us that Moshe and Aharon would have gone into Eretz Yisrael, except for this, and only this sin. Interesting that Moshe himself tells the people (in D'varim) that he carries some of the blame for the Sin of the Spies. With Aharon's involvement in the Calf incident and Moshe's in the Spies episode, there is an interesting balance. On the other hand, Aharon IS held accountable in this case, even though it was Moshe who "called the shots".)

G-d's decree seems excessively harsh on Moshe and Aharon.

Commentators point to this as an example of how strictly G-d judges the greatest of our people.

Observation...
Note that the rock gives forth water even though Moshe did not speak to it, as G-d had told him to. There are two possibilities (maybe) as to why.
(1) It avoids a Chilul HaShem that would result if water did not come forth.
(2) Moshe Rabeinu was on the high level that he was able to control and divert nature (with limits). He had previously stricken a rock to get water; this now is something he can do.

(3) A twist on the Chilul HaShem possibility of (1) is that G-d wanted to avoid Moshe's losing face. G-d and Moshe are very much partners, so to speak, in the perception of the People. At the Sea, the people believed in "HaShem and in Moshe His servant, B'HASHEM U'MOSHE AVDO. In contrast, their lack of faith is expressed as their talking against G-d and against Moshe, B'ELOKIM U'V'MOSHE. These are the only two times the word UV-MOSHE appears in all of Tanach.

R'vi'i - Fourth Aliya - 8 p'sukim - 20:14-21
[S>] Moshe sends messengers to the People of Edom, recounting Israel's brief history and requesting right of way through Edomite land. The request is denied. A second attempt is made to obtain permission; this too is strongly rejected. The People of Israel change their route in order to avoid confronta- tion with Edom (at G-d's command).

[SDT] In asking for passage through Edom territory, Moshe's messengers state that the people "will not drink water of a well". Rashi says that we would have expected the Torah to say "the water of cisterns". Rashi explains that Edom had the cisterns; we had a miraculous well (as well as Manna for food). What we were offering Edom was the profits from selling us food and water. We had no need for their food and drink, but it was a proper offer to make. Rashi says that when staying at an inn, one should partake of the inn's meals rather than "brown bag it". This increases the benefit to the innkeeper and is a proper thing for a patron to do.

[SDT] Moshe sends a message to Edom saying, "...you know all the trouble we had in Egypt." Imrei Shefer asks, how was Edom expected to know what happened to us in Egypt? The answer, he says, comes from Parshat To'l'dot, when Rivka sought out G-d to explain what was happening inside her. She was told that the twins in her would grow to head great nations, and when one fell, the other would rise proportionally. Edom's life must have made a significant turn upward during the dark years we spent in Egyptian servitude. That is how Edom would know what was happening to his brother Israel.

Chamishi - Fifth Aliya - 17 p'sukim - 20:22-21:9
[P>] The People travel from Kadesh to Hor HaHar. There Aharon is to die. Moshe takes Aharon and Elazar up the mountain, where the garments of the Kohen Gadol are transferred from Aharon to his son and successor. ALL the people mourn Aharon's death for 30 days. Commentaries point out that Aharon's death had elements that were missing in Moshe's. Seeing his son continue in his footsteps and being loved by all the people as Aharon was, adds a special dimension to Aharon's full life.

The Midrash says that the Heavenly Clouds that protected the People, left upon Aharon's death.

[SDT] We can see now that the miracles of the Midbar were each associated with one of our leaders: Moshe, the Manna; Aharon, the Clouds; Miriam, the Well.

[S>] That made them vulnerable to attack from Emori. The attack was successfully countered by Israel.

[P>] The People then tired of their extended travels and complained once again to G-d and Moshe. Their tirade included gross disrespect to G-d's miracle of the Manna. For this they were punished by an attack of "fiery" (poisonous) snakes that bit many people, causing many deaths. The People repented and pleaded with Moshe to pray to G-d to spare them. G-d told Moshe to fashion a copper (the choice of copper was Moshe's and it was a play on words) snake and mount it atop a staff, so that anyone who would see it (i.e. turn their eyes and hearts towards G-d) would live.

The Mishna in Rosh haShana (3:8) asks, “What? (The copper image of) a snake can kill or restore life?” Not so, says the Mishna. “Rather, when the People of Israel look towards the Heavens and subjugate their hearts to G-d, then they were cured; and if not, they would decay.”

The Mishna in P'sachim (4:9) records different things that Chizkiyahu HaMelech did, and was either praised for them, or not. He destroyed the Copper Serpent and the Sages approved of his actions. People were misusing it, and misunderstanding it (despite the concept presented in the Mishna cited above). This same kind of problem exists with the use of Korbanot in the time of the Beit HaMikdash, amulets, Tashlich on Rosh HaShana, Kaparot before Yom Kippur, visiting holy places, notes in the cracks of the Kotel, and even saying T’hilim - meaning that there are people who do certain things in lieu of heartfelt prayer and sincere kavanot, somehow expecting miraculous salvation. All of the above, to some extent or another, are meant to be incentive and inspiration to sincere repentance and prayer, not substitutes for them. This is why Chizkiyahu HaMelech got rid of the N’CHASH NECHOSHET. This is why some rabbis banned Kaparot in their communities, etc.

Shishi - Sixth Aliya - 11 p'sukim - 21:10-20
The People continue their travels. They went to OVOT (identified as being due south of the Dead Sea). From there they went to “desolate passes” or "the ruins of AVARIM” (different understandings of the phrase IYEI HAARAVIM), along Moav’s eastern border. They then continued on to NACHAL ZERED. Then to a part of the desert that was outside Moav territory (this because they were forbidden by G-d to encounter Moav. These travels were recorded in the “Book of the Wars of G-d” (Some say that this was an ancient record of events that occurred since the days of Avraham Avinu. Some say that this refers to the Torah. Others say that it wasn’t actually a book but an oral transmission of stories through the generations.) Finally, the people arrive at a place known as "the Well". [<P S>] This was another significant event related to water. From a physical point of view, water is by far the most valuable "commodity" of the wandering Nation. On a spiritual level, water represents Torah and Life itself. The "Song of the Well", a short but beautiful song is recorded, highlighting the preciousness of water. The words are filled with symbolisms and allusions.

The next piece of travelog is either part of the song at the well... or not. From the desert, the people went to Matana, from Matana to Nachliel, and from Nachliel to Bamot. From Bamot to Hagai in the field of Moav, on a clifftop that overlooks the Wastelands.

Sh'vi'i - Seventh Aliya - 16 p'sukim - 21:21-22:1
[P>] As Israel approaches the lands of Emori, requests are made for rights of passage. Not only are these requests denied, but Emori sends an army to confront Israel. Israel is completely victorious against King Sichon, and conquers the lands of Emori and Cheshbon. Further battles result in more Emori lands. Og, king of Bashan, also falls, as G-d promised.

[SDT] It is important to note that Israel's military might is not absolute, nor are their military options equal. Israel fights against whom G-d tells us to, and we do not engage in battle anyone that G-d forbids us to. It is irrelevant whether Edom was stronger or weaker than Emori. We didn't fight the latter and avoid the former for military reasons. G-d is the One in charge. We have to always keep this in mind; and it would help if our enemies knew this as well. Ironically, it is our enemies who sometimes seem to believe in G-d's role in these kind of matters, whereas we sometimes seem to stubbornly deny His role.

[SDT] Rashi explains why G-d had to tell Moshe not to fear fighting Og. Og was the sole survivor of the Flood (except for Noach and company), and he was the one who told Avraham that nephew Lot had been taken into captivity. Perhaps he had earned enough merit to resist the Israelites. G-d told Moshe not to worry.

Israel's military victories in the Midbar, towards the end of the period of wandering, were very important for the morale of the people as they faced long years of many battles upon crossing the Jordan River into Eretz Yisrael. In the Midbar, they get a taste of G-d's promises and might.

Moshe sends Meraglim to Ya'zer. Rashi says that the spies that were sent said, "we will not do as our predecessors did; we have complete confidence in the power of Moshe's prayer.” In a way, the sending of these Meraglim is a TIKUN (repair) of the Sin of the Spies. Spies were always sent to facilitate the nation's next step. They were not meant to decide on what G-d already had decreed.

The final pasuk tells us that Israel traveled and arrived at Arvot Moav - this is their final stop before entry into Eretz Yisrael. [<PS>]*

Note the significance of the above statement. The four remaining sedras of Bamidbar and all 11 of D'varim are still in front of us, and we are already at Arvot Moav. Mas'ei will give a summary of the wandering, but with the conclusion of Chukat, we have arrived at the threshold of Eretz Yisrael. Remember that back in Mikeitz we left the Land and went down into Egypt. Now we are readying ourselves to return.

The final 3 p'sukim are reread for the Maftir.

Mind your P’s and S’s: Two weeks ago, for the 11th anniversary issue of Torah Tidbits, we added two features to TT. The first was candle lighting and Shabbat-out times for 11 other places besides Jerusalem. Quite a while ago, we realized that TT reaches way beyond the municipal boundaries of the undivided and forever-united Jewish capital of the Jewish State of Israel. We’re still trying to get things straight and smooth, but TT readers all over Israel, deserve their own printed Shabbat times. (At least, for the time being, those communities that receive more than a certain number of TTs weekly.)

And the other innovation from the anniversary issue is the marking of PARSHIYOT. Here’s the low-down: Parshiyot in the Torah come in two flavors - P’TUCHOT (open) and S’TMOT (closed). A Parsha P’tucha begins at the beginning of a line, following a blank space of variable length on the previous line. In most printed Chumashim, a Parsha P’tucha is marked with a PEI at its beginning. In Torah Tidbits, [P>] indicates the beginning of a Parsha P’tucha, and will appear at the beginning of a line. Sometimes the mark will be more complicated. [<PP>] or [<SP>] mean the end of a P’tucha and the beginning of another P’tucha, or the end of a S’tuma and the beginning of a P’tucha, respectively. In a Sefer Torah, there is no difference between a P’tucha that follows a P’tucha or that follows a S’tuma. In TT, the extra information is just a reminder of what the previous Parsha is. A Parsha S’tuma begins on the same line as the previous parsha (whichever type it is) ends, with a blank space (of at least a minimum length) between the pre- vious parsha and the new one. In printed Chumashim, a SAMACH is used to indicate that the coming parsha is a S’tuma. In TT’s Aliya-by-Aliya Sedra Summary, [S>] identifies the coming parsha as a S’tuma. [<PS>] and [<SS>] add the information about the previous parsha.

And again, in a Sefer Torah, the space between a P’tucha and a S’tuma is the same as the space between two S’tumot. Sometimes, for clarity or emphasis, we will indicate the end of a parsha with [<P] or [<S] in addition to indicating the beginning of the next parsha, often with an SDT and/or clarification and/or an ad or announcement.

The reason that we are indicating the extra detail about the previous parsha is to show sequence of parshiyot, especially when that piece of information is helpful to seeing the connection of one topic to the next. To review (in different words): In a Sefer Torah, there are two kinds of blank spaces: one that is contained within a line, bounded by words on both sides of the blank space (this means the next parsha is S’tuma; it says nothing about the previous parsha, other than that it ended) or, a blank space that follows a word or words on a line and extends to the end of the line (this means that the coming parsha is P’tucha; it says nothing about the flavor of the preceding parsha). Got it? If not, we’ll spell it out a couple of times in this week’s Sedra Summary, until you get with the flow.

Coming soon (maybe even this week): The addition of Perek:Pasuk (that’s our way of saying “chapter and verse”) to the mitzva numbers. This will be the second addition to the mitzva count - we’ve recently added the Rambam’s count from Sefer HaMitzvot, to the count from the Sefer HaChinuch. Maybe.

Let’s review this last symbol, [<PS>]. The last of Chukat’s 10 parshiyot is a P’tucha. We know this by how the parsha BEGINS (namely, at the beginning of a line in a Sefer Torah, following a space that went all the way to the end of the line before it. The fact that there is a space after this final parsha of Chukat and that Balak begins on the same line in a Sefer Torah that Chukat ended tells us that the first parsha of Balak is a S’tuma. (Which usually means, by the way, that the topic of the next parsha is somewhat related to the topic of the previous parsha. Balak begins exactly where Chukat ends - with the People in the Plains of Moav, having been victorious in battle. Balak knows of this and decides to attempt to fight us in a different way. Different parsha, but not a clean break. That’s more or less calls for a S’tuma.

Haftara - 33 p'sukim -Sho’f’tim 11:1-33
The haftara consists of most of the story of Yiftach, the at-first scorned, later sought after, son of Gil'ad. He was shunned by his "half-brothers" and fled to the Land of Tov where he lived a rogue's life. The people of the Gil'ad region are attacked by the Ammonites and they pursue Yiftach to be their leader. In the description of the wars with Amon, reference is made to the historical background of the area - specifically, the episode recorded in the sedra about Israel requesting permission from Emori for passage through their territory. This is a major connection to the sedra. The story of Yiftach seems to be peripheral to the reason that Chaza"l chose this reading for Chukat. And yet... the haftara ends with the first part of the story of Yiftach's vow and the resultant fiasco with his daughter. Chaza"l generally consider Yiftach to have erred; such a vow as his would be halachically invalid under the circumstances. The significance (if it does, in fact, connect to the sedra) of the story of Yiftach's daughter vis-a-vis the sedra is elusive.

Rabbi Julian G. Jacobs in his “A Haftara Companion” points out another connection between sedra and haftara, namely that in both we read of vows to G-d promising something if we are victorious.

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