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Mitzvot generally fall into three categories: Chukim, Mishpatim and Eidot. Mishpatim are Mitzvot that appear rational and we can understand using human intellect, Eidot are Mitzvot that are commanded for reasons of commemoration (such as commemoration of holidays). The former two Mitzvot we can understand the reason post commandment; however, Chukim are Mitzvot that defy human understanding. We fulfill Chukim solely because Hashem commanded us despite the difficulty understanding “why”.
The Mitzvah of Parah Adumah, using the ashes of an unblemished, slaughtered red heifer to purify one who comes into contact with a dead body, is clearly a Chok. We do not understand why the ashes of a red cow mixed with water changes one’s status from “impure” to “pure”. Parah Adumah is actually the Torah’s quintessential example of a Chok. Even Shlomo HaMelech said “‘I will become wise,’ but it was far from me.” (Kohelet 7:23).
The Jews are commanded to bring a Korban Pesach on the 14th of Nissan and consume it on the night of the 15th. Before bringing a Korban, one had to be ritually pure. The most severe form of impurity comes from contact with a dead body, which is reversed by using the ashes of the Parah Adumah.
We read from the Torah Parashat Parah before Pesach to remind the Jews to purify themselves if necessary.
Let’s revisit the concept of the three categories of Mitzvot. Ultimately, each and every mitzvah is a commandment from Hashem. All Mitzvot are some form of a Chok – we follow solely because Hashem commands, whether we can use human intellect to reason the action or not. Even Mishpatim, such as “don’t murder” seems overwhelmingly obvious except we are living through times now where Russia is murdering the innocent and in the past Germany annihilated indiscriminately. They lost the moral understanding of not taking human life. It is essential we treat each Mitzvah as a command without understanding the reason.
When traveling through life with limited ability in understanding Hashem’s will, we are met with various trials and tribulations along the way. Sometimes deeply personal issues will arise such as (God forbid) sickness or struggles with Parnassah, and sometimes we face massive challenges like Covid, or the passing last week of Rav Chaim Kanievsky ZT”L, our world’s Torah giant. We must face these trials with the knowledge that Hashem has a master plan, one we may not understand, and one that befuddles us such as the many Mitzvot that seemingly have no reason. Perhaps if we understood every Mitzvah we would struggle as humans when faced with challenges we could not understand.
When the ashes of the Red Heifer were available to physically purify those who were defiled, the Parashah itself had to be read according to some Poskim (see Yoma 5b and Magein Avraham 685:1). It was not only the act of sprinkling the ash and mixture water, but the words were required to be read as well as part of the purification process.
How remarkable! It is a Mitzvah De’Orayta to read this Parashah before Pesach. The Ohr Gedalyahu concludes poetically, “when Parashat Parah is read, a spirit of purification descends from heaven which the listener must accept as his purification process.” What exactly does this acceptance entail? He explains that each of us must subjugate ourselves to our Creator, in the spirit of Avraham Avinu (see Chullin 89a).
When we sit in Shul this Shabbat, let us reflect on the essence of Chukim – everything is HaKadosh Baruch Hu’s will and simultaneously, this is our Shabbat of purification. Let us prepare for the upcoming holy Chag of Pesach.