Parshas Parah

1. Timing the Four Readings. Today1 we read Parshas Parah, the third of the Four Readings.2 The first two of these, Parshas Shekalim3 and Parshas Zachor,4 are always read before Purim, and the other two, Parshas Parah5 and Parshas HaChodesh,6 are always read between Purim and Pesach.

The Gemara explains that when there are two months of Adar, the Megillah is read in the Adar that comes immediately before Nissan, because “it is preferable to situate one redemption near the other.”7 These redemptions, Rashi explains, refer to Purim and Pesach. Thus, in the spirit of the Gemara, the above phrase, “between Purim and Pesach,” means “between one redemption and another.”

The redemption at the time of Purim was not complete. In the words of the Gemara, when it seeks to explain why we do not recite Hallel on Purim,8 “we are still subservient to Achashverosh.”9 By contrast, the redemption at the time of Pesach was complete. (Indeed, if the people at that time had been found meritorious, that redemption would not have been followed by any later exile.10 ) The future Redemption that is due speedily, in our days, will likewise be true and complete; as it is written,11 “As in the days of your exodus from the Land of Egypt, I shall show [the people] wonders.”

And the reason for which the two latter passages, Parshas Parah and Parshas HaChodesh, are read before Pesach is their connection with Pesach — Parshas HaChodesh, because it speaks of the Pesach-eve sacrifice, and in preparation for that, Parshas Parah is read, “in order to alert the Jewish people to purify themselves, so that they will offer their Pesach sacrifices when in a state of ritual purity.”12

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2. A Maamar. [At this point in the farbrengen, the Rebbe delivered the maamar beginning with the words, Vaydaber..., Zos chukas haTorah.13 ]

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3. What the Heart can Feel. It was stated above that Parshas Parah is related to the redemption of Pesach, and hence also to the true and complete Redemption of the future. Accordingly, the joy of the future Redemption is already experienced on the Shabbos on which we read Parshas Parah.

Let us consider the teaching of the Midrash14 on the verse,. Shmos 12:43. “This is the statute of the Pesach [sacrifice].” (This sacrifice could be offered only after due preparation: “This is the statute of the Torah...: they shall bring to you a red heifer....”. Bamidbar 19:2. The term “statute” is commonly used to signify a chukah, an utterly superrational mitzvah (such as the mitzvah of the Red Heifer) that grants no access to mortal reason. ) Commenting on the passage concerning the Pesach-eve sacrifice, the Midrash says: “This is alluded to in the verse,15 ‘The heart alone knows its bitterness, and no outsider can share in its joy....’ The former phrase, ‘The heart alone knows its bitterness,’ alludes to the Children of Israel who were enslaved in Egypt. Then, when they were about to leave, and G‑d commanded them to offer the Pesach-eve sacrifice, the Egyptians sought to join them in eating it. But G‑d said, ‘No alien shall eat of it...’;799 ‘no outsider shall share in its joy.’”

What is novel about the teaching of the Midrash is that the heart is the first to feel, even before the brain knows and understands. This is common experience: the heart is pained and gladdened by things that have not yet happened and that the brain does not yet know of, for the heart feels even what the brain does not yet know or understand.

This finds expression in the revealed plane16 of the Torah, in the laws governing the fast of Yom Kippur:. Yoma 83a. “If a patient says, ‘I must [eat],’ and the doctor says he does not have to eat, we heed the patient, because ‘the heart alone knows its bitterness.’” As the Alter Rebbe spells it out, “he feels within himself that he needs this [food].”17 Now, the doctor is surely more of a medical expert than the patient.803 Why, then, do we heed the patient? The answer is that the patient’s “I must eat!” does not derive from intellectual comprehension. (If it did, we would of course heed the doctor, who is the expert.) We heed the patient because he feels in his heart that this is what he needs — and his heart feels what even the doctor does not know.

Why does the heart feel what even the brain does not know? Because the heart is connected to the very essence of the soul.18 As is known [in the teachings of Chassidus],19 the soul abides in the brain only in a general way, as a composite that integrates the soul’s particular components, whereas the essence of the soul, which transcends division into particulars, abides in the heart.

With this concept we can better appreciate the wording of the above-quoted verse, “no outsider shall share in its (i.e., the heart’s) joy” — for in the joy of the heart, which is connected to the essence of the soul, no other party can join in, even the brain, because it too is considered an outsider, relative to the essence of the soul that abides in the heart.

We said earlier that it is conceivable that a person should experience joy even from things that he does not know of, because the heart can feel even what the brain does not know. This also applies, then, to being joyful on account of the future Redemption: even before the brain knows about the Redemption, a person can already rejoice over it by virtue of what he feels in his heart.

Indeed, one should in fact already rejoice — and that very joy will make the Redemption become manifest.

4. The Heart of the Jewish People. Let us examine this more closely.

Rejoicing over the future Redemption — by virtue of what the heart feels — is most evident in our mentors, the Rebbeim of their respective generations, because the Rebbeim are the heart of the Jewish people. (True, the common expression on this subject is that the nasi of a generation is the head, i.e., the brain, of the Jewish people,20 but we also find it said that a nasi is the heart of the Jewish people.21 ) The Rebbeim are the heart of the Jewish people, because just as it is in an individual’s heart that the essence of the soul abides,. See sec. 3 above. so too with all of Jewry collectively: since the Rebbeim are the essence22 of the Jewish people, they are called the heart of the Jewish people.

And since the Rebbeim are the heart of the Jewish people, they experience joy at the imminent Redemption, and through them, this joy is called forth in the heart of every individual Jew, even if he himself does not experience it in his heart.

5. Cerebral Joy Won’t Suffice. As to what ought to be done in practice, every individual should force himselfto be happy. As far as cerebral joy is concerned, it is possible to persuade oneself and to prove that he ought to be happy. But beyond that, as far as joy in the heart is concerned, everyone should compel himselfto be happy.

It goes without saying that this mitzvah is a personal obligation:23 one’s own obligation cannot be discharged through another’s joy. Everyone has to make that effort himself.

Here, say LeChaim, and sing a cheerful niggun.

[The Rebbe encouraged the singing by moving his hands to the rhythm.]

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6. The Statute of the Red Heifer. We said earlier that “no outsider [i.e., even the brain] can share in its joy,” in the joy of the heart, because the heart is connected to the essence of the soul. This concept is relevant to Parshas Parah, not only because that passage serves as a preparation for Pesach, but also in its own right.

Today’s maamar expounded the phrase, Zos chukas haTorah (“This is the statute of the Torah”24 ) which introduces the mitzvah of the Red Heifer. It linked the word chukas (חקת) to the root (חקק) meaning “to engrave,” for engraved letters are an integral part of the precious stone in which they are incised — unlike written letters, whose ink is extraneous to the surface upon which it is superimposed. Engraved letters thus signify something that includes no extraneous element, because it is entirely essence.

(It goes without saying that a soul comprises not only its essence, but also its “extensions,”25 [i.e., its manifestations]. This is reflected in the assurance that the Rebbe Rashab gave his chassidim on his last Purim in this world, in the year 5680 [1920]:26 “We shall remain intact, not only with [our soul’s] essence but also with its extensions in their entirety.” These two aspects of the soul find expression in the dual spiritual dynamic of ratzo and shov27 that underlies the purification ritual centering on the ashes of the Red Heifer.28 The thrust of shov springs from the essence of the soul; the thrust of ratzo springs from the extensions of the soul.)

As we said earlier, that which is exclusively essence, such as a chukah, a statute, [i.e., a fiat of G‑d’s pristine Will], admits no extraneous element. Now, the mitzvah of the Red Heifer is such a statute, whose [superrational] essence precludes the admittance of any alien considerations. It thus serves as an instance of the above-quoted concept, whereby “no outsider can share in its (i.e., the heart’s) joy” — for in the joy of the heart, which is connected to the essence of the soul, there is no room for any alien party, [even the brain].809

7. So Long as he Comes! A hint of this may also be found in the haftarah, the passage from the Prophets that is read on the Shabbos of Parshas Parah, and that speaks of the Redemption.

Before giving the details of that era (“I will take you from among the nations, and gather you from all the lands,”29 and so on), the passage stresses that “not for your sake am I doing this, O House of Israel, but only for the sake of My holy Name that you have profaned among the nations amidst which you have gone.”30 (The details of that profanation are enumerated in the preceding verses.)

Now, G‑d’s insistence that “not for your sake am I doing this” should surely be expected to embitter one’s spirits,31 even more than was the case with Chizkiyahu.32 He had been promised by G‑d that “I shall protect this city and save it, for My sake and for the sake of David, My servant.”33 Because Chizkiyahu had assumed that the salvation would come “by virtue of his own merits,” he was now told that it would come “by virtue of the merits of others.”. Berachos 10b. And he responded by saying, “For peace, I had great bitterness,”34 meaning that “even when G‑d presented him with peace, he was embittered of spirit.”822 How much more should an embittered response be expected in [those who await the promised Redemption]. In this case, the explicit reason that “not for your sake am I doing this” is undesirable conduct (“they profaned My holy Name”35 ). This being so, the expected result is surely “great bitterness.”

What is the answer to this?

First of all: Speaking of the birth pangs that will accompany the coming of Mashiach, one of the Sages says, “But let him come! If only I would be found worthy of sitting [even] in the shade of the droppings of his donkey!”36 And Rashi explains, “Even this I would desire, so long as I see him!” Along those lines, all that matters is that the Redemption should come, even if not by virtue of the Jewish people’s merits (“not for your sake”). Let it come “for your sake,” let it not come “for your sake” — so long as it comes!

Beyond that: Relative to the complete Redemption, the distinction between “for your sake” and “not for your sake” becomes immaterial and insignificant, because at the time of the complete Redemption there will be a revelation of Atzmus, the power of G‑d’s Essence, that transcends all distinctions.

This transcendence is apparent in the haftarah that is read on the Shabbos of Parshas Parah, because the law of the Red Heifer is a chukah, a superrational statute — and in the realm of that which is entirely essence, [i.e., a fiat of G‑d’s pristine Will], the distinction between “for your sake” and “not for your sake” is immaterial.37 Accordingly, [there is no cause for the concern expressed above that one’s unworthiness will embitter one’s spirits]: the heart can already experience unmixed joy at the imminent Redemption. In the words of the above-quoted verse, “no outsider can share in its joy.”

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8. Relative Superiority. In Parshas Parah, the passage concerning the Red Heifer, the essential nature of that mitzvah38 is highlighted more than its role as a preparation for the Pesach sacrifice, which is described in the Torah by a similar phrase, “This is the statute of the Pesach [sacrifice].”39

We should first point out that the discourses of Chassidus that the Rebbeim delivered on the various festivals customarily highlight the distinctive status of the festival at hand, making it outshine all the other festivals. For example; the maamarim delivered on Rosh HaShanah make its spiritual dynamics incomparably superior to those of all other festivals — with its construction of the Sefirah of Malchus, whose ultimate root is higher than that of all the other Sefiros, and so on; the maamarim delivered on Pesach explain why that festival surpasses all others; and so, too, with all the festivals.

Why is this so? At the time of any particular festival, its spiritual dynamics shine forth in the higher realms, highlighting its distinctive superiority. And when its spiritual dynamics shine forth above, they are elicited and revealed down here below — by the Rebbeim, particularly through the discourses in which they explain the distinctive quality of that festival.

Chassidim should do likewise. At every festive season chassidim should study — or at least talk about — the distinctive quality of the current festival, thereby drawing it down and making it manifest down here below.

In this spirit, since today is the Shabbos on which we read Parshas Parah, it is appropriate that we speak about its superiority relative to Parshas HaChodesh, which speaks of the Pesach-eve sacrifice.

9. Superrational Statutes. The superiority of the mitzvah of the Red Heifer over Pesach is discussed in several maamarim that were delivered over the years on the Shabbos of Parshas Parah.. See: Sefer HaMaamarim 5629 [1869], p. 85ff.; Sefer HaMaamarim 5679 [1919], p. 313ff.; Sefer HaMaamarim 5681 [1921], p. 199ff. And at the head of the list is the reference by the Tzemach Tzedek in his Glosses to Likkutei Torah40 (where, characteristically, he draws attention to several subjects in the course of a few lines). There, at the end of his comment on the verse beginning, “This is the statute of the Torah,”800 he writes: “See also... the discussion of Zos chukas haTorah veyik’chu eilecha, in Midrash Rabbah on the end of Parshas Bo, sec. 19.”

The Midrash there first links the verse, “This is the statute of the Pesach [sacrifice],” with the verse, “The heart alone knows its bitterness, and no outsider can share in its joy.”41 It then proceeds to say: “The verse, ‘May my heart be undivided in your statutes,’42 alludes to the statute of Pesach and the statute of the Red Heifer. Why? Because they resemble each other. Concerning one it is written, ‘This is the statute of the Pesach [sacrifice],’ and concerning the other it is written, ‘This is the statute of the Torah.’ Now, we would not know which statute is greater — just as when two noble ladies who are apparently of equal standing go walking together, who is the lady of higher status? The one whose companion escorts her to her home and follows her there. In the same way, the word chukah (statute) is used concerning both the pre-Pesach sacrifice and the Red Heifer. Which is superior? The mitzvah of the Red Heifer, because those who are about to eat of the pre-Pesach sacrifice require it; as it is written, ‘They shall take for the impure person some of the ashes from the burning of the purification offering.’”43

For the same reason, Parshas Parah is always read before Parshas HaChodesh, because Parshas HaChodesh speaks of the pre-Pesach sacrifice, which could not be eaten by an impure person unless he had first been purified by the ashes of the Red Heifer.

It follows that in the case of the Red Heifer, the statutory (i.e., superrational) aspect of the mitzvah is more dominant than it is in the case of the pre-Pesach sacrifice. In the case of the pre-Pesach sacrifice, only specific details are superrational, whereas the commandment as a whole is given a rationale: “It is a Pesach sacrifice before G‑d, Who passed over the houses of the Children of Israel in Egypt when he struck the Egyptians, and spared our houses.”44 The mitzvah of the Red Heifer, by contrast, is superrational in its entirety.45

10. Mere Preparation. Let us now relate this to our above discussion of how the essential nature of a statute800 gladdens the heart — as in the above-quoted phrase,“no outsider shall share in [the heart’s] joy.”

At first sight, it could be argued that Parshas HaChodesh, which speaks of the pre-Pesach sacrifice, enjoys a certain superiority overParshas Parah, because the function of the mitzvah of the Red Heifer is to purify a person who has become defiled by contact with the dead — that is, contact with the very opposite of purity. Moreover, it is merely a preparation for the pre-Pesach offering. That offering, by contrast, is related to the concept of redemption, in particular to the true and complete Redemption, when “I shall remove the spirit of impurity from the earth.”46

Nevertheless, we find that what is highlighted829 is the superiority of Parshas Parah — because only by means of that mitzvah can one attain the heights of the pre-Pesach sacrifice (as set out in Parshas HaChodesh), as will now be explained.

11. In Praise of Darkness?! We can better understand this by considering a parallel case — the distinctive quality of the era of exile, for only by means of our Divine service during the era of exile can we attain the heights of the Days of Mashiach.47

My revered father-in-law, the Rebbe [Rayatz], once said that “when Mashiach arrives (May that be speedily in our days!), people will start hankering after the bygone era of exile. It is then that they will start feeling regret for not having devoted themselves to Divine service; it is then that people will feel anguish over their lack of avodah. As for now, during the era of exile, these are the days of avodah — to prepare oneself for the imminent coming of Mashiach.”48

Now surely the opposite argument would sound more reasonable — that when Mashiach comes, people will be able to accomplish incomparably more, because during the present era of exile, the darkness is doubly dense, there are problems of making a living, and so on. In the Days of Mashiach, by contrast, “good things will flow in abundance and all delicacies will be as freely available as dust.”. Rambam, Hilchos Melachim 12:5. The Jewish people “will be free to engage in the Torah and its wisdom.”49 Indeed, “the occupation of the entire world will be solely to know G‑d.”839

If so, why is so much made of avodah that is carried out specifically during the era of exile?

The answer is that it is specifically avodah in the present era of exile that elicits Atzmus, the sheer power of G‑d’s Essence — because the task of this era is to shatter and nullify the concealment of the Divine light that is veiled by the dense darkness of this world. And it is specifically by shattering and nullifying this obscurity that one can access Atzmus, the Essence of Divinity.

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My revered father-in-law, the Rebbe [Rayatz], once related that in the township of Lubavitch there lived a chassid who used to wax eloquent about his best-loved subject — the parables that appear in the teachings of Chassidus. One of the elder chassidim chided him: “Why get so excited about the analogy? Better that you should talk about the analog!”

Similarly here: It goes without saying that no one seeks to sing the praises of doubly dense darkness.... What should be spoken of highly is the work of shattering and nullifying this world’s obscurity, for by doing so one can access Atzmus.

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To revert to our theme: True, Atzmus will be revealed only in the Future Time, whereas in the present era of exile it is not manifest, but latent. Nevertheless, the unique quality of the Future Time relates only to the fact that the power of Atzmus will then be revealed. As far as the activity of drawing down that power is concerned, this cannot be carried out at that time, but only during the era of exile. This explains the lofty value of avodah during the present era: only by means of present avodah can the luminous power of Atzmus can be drawn down, whereas in the Future Time it will merely be revealed.

12. The Paradox of Exile. This concept will also enable us to appreciate the superiority of Parshas Parah relative to Parshas HaChodesh.

True, Parshas Parah involves a subject that is the very opposite of purity (namely, defilement by contact with the dead), and it is merely a preparation for Parshas HaChodesh, which relates to the pre-Pesach sacrifice and to the theme of redemption. The avodah of the Red Heifer thus resembles avodah during the era of exile, which likewise entails involvement in various undesirable matters, and is merely a preparation for the Future Redemption. Yet despite this, what is most highly prized is avodah carried out during the time of exile, because it is only by means of present avodah that the power of Atzmus can be drawn down.

This avodah also gladdens one’s heart with regard to the Redemption. As was said above, “no outsider shall share in [the heart’s] joy,” by virtue of the essence of the soul50 that admits no alien element.51 The essence of the soul finds expression in the observance of superrational commands, (as in the phrase, “This is the statute of the Torah,”) for a statute demands avodah that springs from the essence of the soul — and this is the kind of avodah that can draw down Atzmus. And once there is a move to draw down Atzmus, albeit presently in latent form, this avodah can already gladden one’s heart with regard to the Future Redemption, [when its power will be revealed]. Besides, with regard to the revelations of that future era, the heart already feels even what the brain does not yet know, as was discussed above.. See sec. 3 above.

13. Making Blessings Materialize. The above concept also applies to physical matters, such as children, health, and an ample livelihood.

Even if these blessings are sometimes hidden behind various veils, one should not be overawed. One should know that after the above kind of avodah, and as a result of it, all these blessings will become greater and better.

Indeed, even when their fulfillment is still latent, there can be — and there ought to be — joy in one’s heart (and “no outsider shall share in [the heart’s] joy”), because the heart can feel even when the brain does not yet know.843

Above all: Since the “heart” alludes to our predecessors, the Rebbeim, who are the heart of the Jewish people,52 it is through them that latent blessings in these three areas — children, health (lit., “life”), and an ample livelihood (lit., “ample food”) — are made manifest. This applies both to the spiritual connotations of these terms and also to their literal meaning. On the spiritual plane this applies to one’s love and awe of G‑d (“children”53 ), a lively bond with Divinity (“life”), and Torah study (because Torah study is termed “food,” whereas the observance of mitzvos is termed “garments”54 ). And on the material plane, latent blessings are made actual with regard to healthy and viable offspring (“children,” literally), healthy and robust life (“life,” literally), and an abundant livelihood (“ample food,” literally).