Parshas Chukas- Of Tumah and Taharah

The Torah is full of complex ideas and topics. Some may be more difficult to grasp than others. Subjects that are more tangible are certainly easier to comprehend. However, there are many topics of a significantly less tangible nature. “Tumah” and “taharah” fall under this category.  Spiritual contamination and purity are non-physical, and somewhat difficult to relate to. Parshas Chukas provides us with a basis of understanding these ideas.   

The Parsha begins with the quintessential chok, the mitzvah of parah aduma. A person who comes into contact with a dead body, is deemed tamei meis. This is a high level of spiritual contamination. He must utilize the waters of the parah aduma to become purified. He undergoes the process relayed in the verses, and is then declared tahor. Farther along in the Parsha, we learn of the passing of two of the mighty leaders of the generation: Miriam and Aharon. Rashi (20:1) explains that these great people died with “misas neshika.” They passed away with a “Kiss” from Hashem. 

The Torah is organized in a particular and intentional way. What is the connection between the mitzvah of the parah aduma, and the deaths of these righteous leaders?

The Gemara (Kesuvos 103a-b) discusses the story of the day Rabbi Yehuda HaNasi passed away. “Rebbi” was a tremendous man and the leader of his generation. He is most well-known for redacting and organizing the Mishnayos into six orders. Rabbi Chiya relates that on the day Rebbi died, “batla kedusha,” “holiness was nullified.” Tosfos (103b, Oso) explains this with two approaches. Simply put, Rebbi was known as “Rabbeinu HaKadosh.” Therefore, his passing caused a loss of kedusha. However, Tosfos quotes an alternative pshat as well. The holiness mentioned is that of kohanim, that generally prevents them from coming in contact with the dead. The day Rebbi passed away, this issur was temporarily nullified, and even kohanim were permitted to deal with his body. Based on this, Rabbi Chaim Kohen (as quoted by Tosfos) states that he would have handled the body of Rabbeinu Tam, had he been there at the time of his passing. The normal prohibition of tuma for kohanim does not apply with the death of the gadol hador.

There are two possible ways to understand this leniency. Some commentaries suggest that although the kohanim do indeed become tamei, the honor of the great leader overrides the ordinary prohibition. Thus, they are allowed to deal with the body. However, others explain this differently. The Ramban (Chukas 19:2) clarifies that “tzaddikin lo mitamin.” The bodies of the righteous do not convey tumas meis. When great people pass away, their bodies do not become spiritually impure. Thus, kohanim are entitled to come into contact with them. They do not become contaminated.

When an ordinary person passes away, his body naturally become tamei. Why doesn’t this truth apply to the righteous as well?

Rashi explains the verses about parah aduma in the simple way, and then proceeds to expound their Middrashic interpretation as well (quoting Rabbi Moshe HaDarshan). In this second approach, Rashi notes the significant relationship between the mitzvah of parah aduma, and the earlier, egregious sin of the golden calf. “It is a parable to the son of the maidservant who dirties the palace of the king. The mother should come and clean up his mess. Similarly, the parah (cow) is brought as an atonement for the eigel (calf).” The parah aduma seems to be a form of cleansing for the serious sin of the eigel.

The parah aduma is utilized to purify a person who is spiritually contaminated through contact with the dead. What is its connection with the eigel hazahav?

Rabbi Yochanan (Yevamos 103a-b) teaches that when the primordial snake became involved with Chava, it placed a certain “filth” into her. This was transmitted to future mankind. When the Jews stood at Sinai to accept the Torah, this “zuhama” was removed. It seems to have returned in some measure after the sin of the golden calf. Nonetheless, this is a noted distinction between a Jew and non-Jew. A non-Jew contains that original zuhama, and a Jew does not.

Prior to sin, man existed on a level that was immeasurably high. He was connected with Hashem and totally tahor. However, with the involvement in sin, man became susceptible to tumah, or spiritual contamination. The natural result of the separation from Hashem was tumah. When the Jews stood at Sinai, this filth was removed and they became connected again, at this lofty level. Tumah was essentially eradicated. However, following the eigel, it was reintroduced to mankind. Thus, without the sin of the golden calf, there would not have been tumah when coming into contact with the dead. The contamination we experience is therefore a reminder and result of the fallout of that egregious error, and requires the parah aduma as a cleanser. Tzaddikim are totally connected to Hashem. Thus, their bodies do not become tamei upon their death. Kohanim would thus be entitled to handle their corpses. The deaths of Miriam and Aharon are mentioned in the Parsha to highlight this stark contrast.

Often, seeing the greatness and brilliance that our leaders achieved can be inspiring. However, this can have the adverse effect as well. It may seem entirely out of our reach to accomplish such lofty levels. How can we even dream of such greatness?! The response is quite simple though. They, flesh and blood, with basic drives, needs, and pressures, applied themselves consistently and maximized their abilities to grow. We can do the same. With Hashem’s help, we too will follow in the same path!

Parts of this week’s content were adapted from a class by Rabbi Asher Weiss Shlita

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