Which Chok is Greater?
Chukas - Parah
The Midrash compares two Chukim, the Chok of the Korban Pesach (זאת חוקת הפסח) and the Chok of the Parah Adumah (זאת חוקת התורה) and asks which of the two is greater?
To answer this question, the Midrash shares a parable of two noblewomen who are travelling together and both look the same. How can you tell which of the two is greater? The one who her friend escorts her to her home is the greater one.
The Midrash concludes that similarly, the Chok of Parah Adumah is greater, because those who will be eating the Korban Pesach are reliant on (follow behind) the Parah Adumah for their purification.
What is the deeper idea behind this discussion?
The Korban Pesach, like all other Korbanos, was brought in the confines of the Beis Hamikdash. It represents the Avodah of the Tzaddikim, the perfectly righteous who have no shortcomings or lackings in their observance of Torah and Mitzvos. This is like the Jewish people at the time of the Exodus (Pesach), who were likened to a sin-free, newborn baby child.
In contrast, the Parah Adumah was not brought in the Beis Hamikdash. On the contrary, it was brought outside of the 3 camps, representing those who are ’on the outside’. The Parah Adumah is called a Chatas, a sin-offering. Chatas also comes from the terminology to purify.
Whereas the Korban Pesach represents the Avodah of the Tzaddikim, the Parah Adumah represents the Avodah of the Baal Teshuvah, the purification of those who were impure and on the outside.
Both of these paths in the service of Hashem are great. Each are equally legitimate and each have their unique strengths and qualities.
This is why the Midrash asks which of the two is greater. Each one has advantages over the other, making it difficult to distinguish between them.
The conclusion is that whilst they both great, ultimately it is the Parah Adumah, the Avodah of Teshuvah which is the greater of the two. As our sages teach, in the place where Baalei Teshuvah stand, even the perfect Tzaddikim cannot stand.
Like the Korban Pesach that was brought in the Beis Hamikdash, the Tzaddikim find themselves completely in the environment of Torah, Mitzvos and Holiness. Tzaddikim are surrounded by light.
Baalei Teshuvah find themselves in a place of darkness and challenge—outside of the camp, in a state and environment of distance. To overcome these challenges and darkness requires a far greater effort and sacrifice. They need to dig deeper and access the deeper, hidden layers of their soul.
This is why Parshas Parah is read the week before Parshas Hachodesh, which discusses the laws of the Korban Pesach. Parshas Parah comes first and Parshas Hachodesh follows behind.
The Zohar teaches that Moshiach will come to bring the Tzaddikim to Teshuvah, elevating them to the higher level of the Avodah of the Baalei Teshuvah.
May we merit the coming of Moshiach when we will bring the 10th and final Parah Adumah. With these ashes we will be purified and be able to bring the Korban Pesach once more in the Third Beis Hamikdash this year.
To answer this question, the Midrash shares a parable of two noblewomen who are travelling together and both look the same. How can you tell which of the two is greater? The one who her friend escorts her to her home is the greater one.
The Midrash concludes that similarly, the Chok of Parah Adumah is greater, because those who will be eating the Korban Pesach are reliant on (follow behind) the Parah Adumah for their purification.
What is the deeper idea behind this discussion?
The Korban Pesach, like all other Korbanos, was brought in the confines of the Beis Hamikdash. It represents the Avodah of the Tzaddikim, the perfectly righteous who have no shortcomings or lackings in their observance of Torah and Mitzvos. This is like the Jewish people at the time of the Exodus (Pesach), who were likened to a sin-free, newborn baby child.
In contrast, the Parah Adumah was not brought in the Beis Hamikdash. On the contrary, it was brought outside of the 3 camps, representing those who are ’on the outside’. The Parah Adumah is called a Chatas, a sin-offering. Chatas also comes from the terminology to purify.
Whereas the Korban Pesach represents the Avodah of the Tzaddikim, the Parah Adumah represents the Avodah of the Baal Teshuvah, the purification of those who were impure and on the outside.
Both of these paths in the service of Hashem are great. Each are equally legitimate and each have their unique strengths and qualities.
This is why the Midrash asks which of the two is greater. Each one has advantages over the other, making it difficult to distinguish between them.
The conclusion is that whilst they both great, ultimately it is the Parah Adumah, the Avodah of Teshuvah which is the greater of the two. As our sages teach, in the place where Baalei Teshuvah stand, even the perfect Tzaddikim cannot stand.
Like the Korban Pesach that was brought in the Beis Hamikdash, the Tzaddikim find themselves completely in the environment of Torah, Mitzvos and Holiness. Tzaddikim are surrounded by light.
Baalei Teshuvah find themselves in a place of darkness and challenge—outside of the camp, in a state and environment of distance. To overcome these challenges and darkness requires a far greater effort and sacrifice. They need to dig deeper and access the deeper, hidden layers of their soul.
This is why Parshas Parah is read the week before Parshas Hachodesh, which discusses the laws of the Korban Pesach. Parshas Parah comes first and Parshas Hachodesh follows behind.
The Zohar teaches that Moshiach will come to bring the Tzaddikim to Teshuvah, elevating them to the higher level of the Avodah of the Baalei Teshuvah.
May we merit the coming of Moshiach when we will bring the 10th and final Parah Adumah. With these ashes we will be purified and be able to bring the Korban Pesach once more in the Third Beis Hamikdash this year.