Pesach and Parah - Two Redemptions and the Final Destination
Chukas - Parah
In Tehillim, Dovid Hamelech asks יהי לבי תמים בחוקיך, let my heart me sincere in your Chukim. The Midrash Rabbah explains that these refer to 2 Mitzvos which the Torah itself describes as a Chok; the Korban Pesach (זאת חוקת הפסח) and the Parah Adumah (זאת חוקת התורה). The Midrash asks, which of the two is greater?
To answer this question, the Midrash shares a parable of two noblewomen who are travelling together. Both look similar in stature and appearance. How can we tell which of the two is greater? The one whom her friend escorts her to her home, is the greater of the two.
The Midrash concludes that similarly, the Chok of Parah Adumah is greater, because those who will be eating the Korban Pesach are reliant on the Parah Adumah for their purification.
The Beis Halevi, Rav Yosef Dov Soloveitchik of Brisk, presents a fascinating exploration on this Midrash, explaining why the Midrash initially likens the two Chukim, before concluding that the Parah is greater.
In the opening verses of Parshas Parah, the Midrash finds allusion to the exiles that the Jewish people would face throughout our history. פרה refers to the Egyptian exile, אדומה (red) refers to the Babylonian exile. תמימה (completely or perfectly) refers to the Median/Persian exile. אשר אין בה מום (that has no blemish) refers to the Greek exile. אשר לא עלה עליה עול (that has not had any yoke placed upon it) refers to the Roman exile.
The Torah continues “a man who is pure, will gather the ashes of the cow and place it… in a pure place”. This refers to the ingathering of the exiles, when Hashem will gather us from the ashes and restore us to the purity of the holy city. Thus the Parah Adumah alludes to the future and final redemption that will come at the end of all of our exiles.
Not only will we experience liberation from physical servitude, we will also attain spiritual freedom from the Yetzer Hara, as the “spirit of impurity” is removed from the world. This is alluded to in the Messianic Haftorah of Parshas Parah, in which Hashem says “I will throw pure waters upon you, and you will be purified from all of your impurities”.
The Korban Pesach is the symbol of the first redemption of the Jewish people. The Parah Adumah is the symbol of the final redemption. They are both significant milestones in our existence as a people. In this regard, they are similar. But ultimately, the final redemption is the greater Geulah.
In the Haggadah we say “Had Hashem not taken our ancestors out of Egypt, we... would be slave to Pharaoh to this very day”. Based on the teachings of the Ariza”l, the Beis Halevi writes that had Hashem not hastened the redemption from Egypt, the Jewish people would have sunken into the depths of impurity and would not have been redeemed. This would mean that the ultimate redemption would not be able to take place.
In order to guarantee the final Geulah, Hashem hastened the redemption from Egypt. Were it not for the Geulah represented by the Korban Pesach, we would not be able to have the Geulah represented by the Parah. Hence the “Pesach” escorts the “Parah” to its destination.
The superiority of the final Redemption is alluded to in the prophesy of Yirmiyahu; “Behold, days are coming says Hashem, when you will no longer say ’ by the life of Hashem who took Bnei Yisael out of Egypt’. Rather you will say ’by the life of Hashem who will bring up the descendants of Bnei Yisrael from the land of the north and from all of the lands to where they have been dispersed, and they will dwell in their land’”.
Yetzias Mitzrayim was a powerful moment that gave birth to and shaped our people, leading us to Har Sinai for the giving of the Torah. It has accompanied us and inspired and fortified us throughout our journey; into Eretz Yisrael and subsequently back into exile, to be redeemed once more and exiled again.
And it will accompany us to our final destination, the return to Israel and the ingathering of exiles when, like the Parah Adumah, Hashem will gather us from the ashes and restore us to a place of purity, our holy city Yerushalaim.
Unlike the previous redemptions that were followed by further exile and suffering, this redemption will be final and complete. The Rambam writes that Moshiach will bring the tenth and final Parah Adumah. Hashem will purify us and the entire world with the eradication of evil, death and impurity. מהרה יגלה אמן כן יהי רצון
To answer this question, the Midrash shares a parable of two noblewomen who are travelling together. Both look similar in stature and appearance. How can we tell which of the two is greater? The one whom her friend escorts her to her home, is the greater of the two.
The Midrash concludes that similarly, the Chok of Parah Adumah is greater, because those who will be eating the Korban Pesach are reliant on the Parah Adumah for their purification.
The Beis Halevi, Rav Yosef Dov Soloveitchik of Brisk, presents a fascinating exploration on this Midrash, explaining why the Midrash initially likens the two Chukim, before concluding that the Parah is greater.
In the opening verses of Parshas Parah, the Midrash finds allusion to the exiles that the Jewish people would face throughout our history. פרה refers to the Egyptian exile, אדומה (red) refers to the Babylonian exile. תמימה (completely or perfectly) refers to the Median/Persian exile. אשר אין בה מום (that has no blemish) refers to the Greek exile. אשר לא עלה עליה עול (that has not had any yoke placed upon it) refers to the Roman exile.
The Torah continues “a man who is pure, will gather the ashes of the cow and place it… in a pure place”. This refers to the ingathering of the exiles, when Hashem will gather us from the ashes and restore us to the purity of the holy city. Thus the Parah Adumah alludes to the future and final redemption that will come at the end of all of our exiles.
Not only will we experience liberation from physical servitude, we will also attain spiritual freedom from the Yetzer Hara, as the “spirit of impurity” is removed from the world. This is alluded to in the Messianic Haftorah of Parshas Parah, in which Hashem says “I will throw pure waters upon you, and you will be purified from all of your impurities”.
The Korban Pesach is the symbol of the first redemption of the Jewish people. The Parah Adumah is the symbol of the final redemption. They are both significant milestones in our existence as a people. In this regard, they are similar. But ultimately, the final redemption is the greater Geulah.
In the Haggadah we say “Had Hashem not taken our ancestors out of Egypt, we... would be slave to Pharaoh to this very day”. Based on the teachings of the Ariza”l, the Beis Halevi writes that had Hashem not hastened the redemption from Egypt, the Jewish people would have sunken into the depths of impurity and would not have been redeemed. This would mean that the ultimate redemption would not be able to take place.
In order to guarantee the final Geulah, Hashem hastened the redemption from Egypt. Were it not for the Geulah represented by the Korban Pesach, we would not be able to have the Geulah represented by the Parah. Hence the “Pesach” escorts the “Parah” to its destination.
The superiority of the final Redemption is alluded to in the prophesy of Yirmiyahu; “Behold, days are coming says Hashem, when you will no longer say ’ by the life of Hashem who took Bnei Yisael out of Egypt’. Rather you will say ’by the life of Hashem who will bring up the descendants of Bnei Yisrael from the land of the north and from all of the lands to where they have been dispersed, and they will dwell in their land’”.
Yetzias Mitzrayim was a powerful moment that gave birth to and shaped our people, leading us to Har Sinai for the giving of the Torah. It has accompanied us and inspired and fortified us throughout our journey; into Eretz Yisrael and subsequently back into exile, to be redeemed once more and exiled again.
And it will accompany us to our final destination, the return to Israel and the ingathering of exiles when, like the Parah Adumah, Hashem will gather us from the ashes and restore us to a place of purity, our holy city Yerushalaim.
Unlike the previous redemptions that were followed by further exile and suffering, this redemption will be final and complete. The Rambam writes that Moshiach will bring the tenth and final Parah Adumah. Hashem will purify us and the entire world with the eradication of evil, death and impurity. מהרה יגלה אמן כן יהי רצון