Chukat-Balak - June 27, 2026 / 12 Tammuz 5786
In this week’s double parsha of Chukas and Balak, the beginning discusses the decree of the red heifer. The red heifer was one of the most difficult commandments to understand, in fact, even the wise King Solomon declared that he did not fully understand the essence of the law. The Midrash notes that on the surface of it, this commandment seems to be generating purity from impurity. The ashes of the red cow confer purity but those involved in its preparation become impure!
Also notable is that explanations of this commandment place the giving of it as repentance for the Golden Calf. So then why is it placed here, after Korach’s revolt and the section on priestly gifts? I think some of the reason is that the people needed to be able to accept something from nothing and purity from impurity to move on from the behaviors of Korach and the like, who questioned G-d’s instructions.
Firstly, one needs to be able to accept purity from impurity. The Midrash puts this in the context of our forefather Abraham and Terach, his father who worshipped idols. If we don’t accept our ability to write our own destinies, we will not be able to achieve greatness.
We have to accept that G-d has reasons that we cannot fathom. If we do not, we can drive ourselves crazy trying to figure out reasons for what we cannot prove. After all, faith is just that, a belief in the Torah and Mitzvot.
Finally, we have to not care what others think. This commandment became the subject of ridicule and derision by heretics and opponents. In fact, the Rabbis went through great lengths to demonstrate that we would not abide by heretical practices, and forcibly contaminated the priest rather than have it appear as though we follow the Sadduccees who tried to impose a stricter practice than stated in the verse as interpreted by the Rabbis.
As we consider this parsha, let us not think too much about this for a change. Let us give ourselves over to G-d’s will. Let us trust in our thousands of years of tradition and rabbinical interpretation. And let us be proud Jews no matter what the world thinks!
Shabbat Shalom,
Rabbi Josh
Also notable is that explanations of this commandment place the giving of it as repentance for the Golden Calf. So then why is it placed here, after Korach’s revolt and the section on priestly gifts? I think some of the reason is that the people needed to be able to accept something from nothing and purity from impurity to move on from the behaviors of Korach and the like, who questioned G-d’s instructions.
Firstly, one needs to be able to accept purity from impurity. The Midrash puts this in the context of our forefather Abraham and Terach, his father who worshipped idols. If we don’t accept our ability to write our own destinies, we will not be able to achieve greatness.
We have to accept that G-d has reasons that we cannot fathom. If we do not, we can drive ourselves crazy trying to figure out reasons for what we cannot prove. After all, faith is just that, a belief in the Torah and Mitzvot.
Finally, we have to not care what others think. This commandment became the subject of ridicule and derision by heretics and opponents. In fact, the Rabbis went through great lengths to demonstrate that we would not abide by heretical practices, and forcibly contaminated the priest rather than have it appear as though we follow the Sadduccees who tried to impose a stricter practice than stated in the verse as interpreted by the Rabbis.
As we consider this parsha, let us not think too much about this for a change. Let us give ourselves over to G-d’s will. Let us trust in our thousands of years of tradition and rabbinical interpretation. And let us be proud Jews no matter what the world thinks!
Shabbat Shalom,
Rabbi Josh
