Unquestioning Emunah:
Rashi states: “Because Satan and the nations of the world taunt Yisroel by saying, ‘What is this commandment, and what purpose does it have?’ Therefore, the Torah uses the term ‘chukas’. I have decreed it; You have no right to challenge it.”
The Meforshim ask that the word “chukah” is found numerous times in the Torah (such as in regards to Pesach, Shemos 12:43), but Rashi only says this on this one occasion. The Yismach Yisroel (Parshas Para) answers that Rashi was actually asking why the word “laymar” (to say) is necessary. The pasuk had already said that Hashem spoke to Moshe and Aharon, so why is this word needed?
He answers that, with this word, Hashem is actually commanding us to say these words. He is commanding us to tell the Satan and the nation of the world who ask us why we do this mitzvah without knowing its reason that we do it because it is Hashem’s decree and we obey whatever He says without question. Our answer is that we have emunah in Hashem and His mitzvos, even if we do not understand them, and this answer suffices to shut their mouths.
The Chasid Yaabetz zt”l (in his Sefer Ohr Hachaim, Perek 2) writes that during times of shmad – when nations decreed that Jews must either renounce their religion or be killed – those people who served Hashem unquestioningly and obeyed Him with simple emunah retained their faith and sacrificed their lives in sanctification of Hashem’s name.
We know that Hashem has a reason for everything He does, but we do not always have to know the reason. We have no right to challenge His mitzvos. Rather, if we do not understand something, our job is to strengthen our emunah and obey Him without question.
Everyone Has Their Pekel:
A woman once came to Rav Yitzchok of Neshchiz zy”a in tears, crying that she has so many tzaros and she cannot deal with them. She asked the tzadik to intervene with the damaging angels and get them to stop bothering her.
The Rebbe went into his private room and came out with several bags full of notes on which were written the tzaros of many different people. He told her, “These are the ‘peklach’ of problems that people face. Everyone must carry a pekel in life. If you don’t want your pekel, you can choose another one that is more to your liking.”
The woman was shocked to read about some of the terrible forms of suffering that people were dealing with. Finally, she found one small note and said, “Rebbe, I want this small pekel.” He replied, “This is the pekel that you are currently dealing with. So why are you complaining? It is better for you to keep your relatively small pekel than to get a much bigger package of tzaros.”
Even when a person faces difficulties in life, he should be happy with his lot and he definitely should not be jealous of others, as one never knows what others are going through. This concept is hinted to in the verse (Bamidbor 17:24): “And every man took his staff.” This is a hint that everyone would choose his own pekel.
Goodness that We Can See:
Still and all, we daven to Hashem: “M’kol tuv l’olam al yichasrenu.” (From all good, never let us be lacking.) While we believe that everything is already good, we ask Hashem to give us the kind of goodness that is understandable to us and that appears good according to our comprehension. We daven that we should not lack this type of goodness.
Parah Adumah Atones for a Lack of Emunah:
Rav Moshe Hadarshan explains the symbolism of Parah Adumah by saying that just like a mother cleans up the filth of her child, so too we bring a cow to atone for the sin of the eigel.
The Beer Chaim Mayim asks that if we know that the Parah Adumah is an atonement for the eigel, why is referred to as a mitzvah for which we don’t know the reason?
Rav Itzikel of Vorka zy”a (quoted in Sefer Shmuos Yitzchok) answers that the sin of the eigel came about due to a lack of emunah in Hashem and in Moshe Rabenu. Therefore, the proper way to do teshuva is through a strengthening of emunah. Accordingly, Hashem gave Klal Yisroel the mitzvah of Parah Adumah, which is a chok for which we do not know the reason, so that they would perform it unquestioningly and thereby improve their belief and trust in Him.
Thus, the reason for Parah Adumah is the very fact that we don’t know its reason. Rav Moshe Hadarshan’s intent is that the emunah engendered by obeying Hashem through the mitzvah of Parah Adumah is the way to cleanse the filth caused by a lack of emunah that led to the sin of the eigel.
Emunah Transforms One From Tamei to Tahor:
The pasuk in Iyov states (14:4): “Who can take purity out of impurity? Lo echad. (No one.)” The Divrei Shmuel explains that the word “echad” symbolizes emunah with mesiras nefesh. If one fully believes in Hashem, even if he is on a very low level, he can transform himself from tamei to tahor. This is the power of emunah. In an instant, it can take someone from the depths of impurity and make him pure.
Annulling Decrees Through the Power of Emunah:
Sefer Zera Kodesh dwells on the topic of emunah and describes how it has the power to annul harsh decrees in miraculous ways. He writes that the idea that one should have emunah that Hashem can always help him in supernatural ways is seen from the fact that the name “Elokim” has the same gematriah as “teva”, but one should strive to reach the level of “Hashem nisi” (Hashem is my miracle, Shemos 17:15) – of believing that Hashem can help in ways that are well beyond the natural.
This is also hinted to from this week’s Parshah. The gematriah of the words “chukas Parah Adumah” equals ten times the numerical value of “Elokim”. This hints that all ten of Hashem’s middos are sweetened when one believes in Him alone. To reach this level, one must have emunah that Hashem’s guides every aspect of this world and we cannot question anything He does.
Emunah That Hashem Wants Our Teshuva:
The Bas Ayin writes that it is known that the world was mainly created with the bechina of chesed, as is stated (Tehillim 89:3): “Olam chesed yibaneh.” (The world will be built with kindness.) It is also stated that teshuva was created before the creation of the world (Zohar Chodosh 69B). We are obligated to fully believe this and by believing that He is kind and merciful and that He desires to accept our teshuva, we will be aroused to do teshuva for all of our sins.
He adds that even if one sins, he should never lose hope. He should have firm emunah that Hashem is merciful and wants him to return to Him. On the contrary, one should believe that even when one falls in his avodas Hashem, it is also part of Hashem’s kindness, as it is a means for him to rise up even stronger than before. And once he does so, he will be able to serve Hashem with a lowly spirit and a heart full of self-annulment. When one does this, Hashem will completely accept him.
He describes the best way to do teshuva as abandoning one’s previous actions that were not done for the sake of Hashem, and accepting to sanctify every limb of one’s body – placing special emphasis on the mouth to ensure that one avoids any forbidden foods or forbidden words – to be used solely to serve Hashem from now on.
He uses this idea to explain the Gemara’s words (Shabbos 104A): “Peh sasum peh pasuach” (the letter “pei” stands for a closed mouth and an open mouth). This indicates that when one closes his mouth to avoid using it in forbidden ways, then his mouth will be opened by Hashem to receive all forms of kedusha and goodness, and whatever comes out of his mouth will be a source of blessing.
One Who Thinks He is a Tzadik is Blemished:
Sefer Avodas Yisroel (Parshas Parah) writes that this pasuk can be read as saying that if a person considers himself a tzadik and thinks he has no way to improve, he actually is a person who does not carry the yoke of malchus shomayim. Such a person has to be brought “to the outside of the camp”, meaning that he must be brought to recognize that he is still “outside”, and has not yet begun to serve Hashem properly.
Hashem Makes One Who Thinks He is Holy Tamei:
We recite in the piyyut for Parshas Parah: “To purify those who are tamei and make those who are tahor impure with the saying of Kadosh.” The Ruzhiner Rebbe zy”a explains that Hashem purifies those who think they are impure, but He also makes those who think they are pure impure if they say about themselves that they are holy.
