A Look at Parashat Chukat

Parashat Chukat

פרשת חקת

 במדברNumbers 19:1 to 22:1

Chapter 19 – The red heifer (verses 1 through 10)

Here we have the mysterious, even esoteric ritual law for sacrificing an unblemished red heifer (פרה אדמה תמימה). No explanation is given as to why this ritual is required. The Rabbis respond that it is referred to as a decree for which no explanation is required, and perhaps it is beyond human capacity to understand. Some Rabbis further speculated that the laws intentionally appear to be illogical to test Israel’s unconditional (read blind) obedience. This begs the question as to whether unconditional obedience is a positive thing?

The first century CE Rabbi Yochanan Ben Zakkai has explained “… the dead body does not defile and the waters of the red heifer do not purify. Rather, God says: I have ordained a decree, I have issued a statute, and you have no permission to transgress My decree”.

Note section verse 2 “Torah decree” or “Ritual Law” (חוקת התורה). This is a curious expression that only appears here and in Numbers chapter 31, verse 21 (פרשת מטות). In the Book of Psalms (תהלים), we learn that the meaning even escaped the wise King Solomon! Ref: Ecclesiastes (קהלת) 7:23

Purification after contact with a corpse (Verses 11 through 22)

Detailed instructions for cleansing oneself after being in contact with a corpse. For this issue, the Torah does not differentiate between a Jewish and non-Jewish corpse.

Note in verses 9 and 21 מי נדה, is translated as “water of lustration”, that is, used for purification rituals. Some commentators believe that the intent was ground water from a well, which would usually be less contaminated than surface water or standing water.

Chapter 20 – Death of Mirian; Moses strikes the stone (Verses 1 through 13)

As we will learn in the chronological retelling of the exodus (Numbers chapter 33, verse 38), now the story skips ahead from the second year of the exodus to the fortieth or final year. No mention is made as to what occurred during the intervening 38 years.

The death of Miriam is noted, but only in passing with a simple sentence (“Miriam died there and was buried there” – ותמות שם מרים ותקבר שם). There is no mention of a mourning period. Did she fall out of favor? We are not told. The next verse tells us that the community was again complaining to Moses and Ahron, this time about a lack of water. Some commentators suppose that water dried up as punishment for the fact that the community did not mourn the passing of Miriam. Alternatively, perhaps the immediate crisis of lack of life sustaining water overshadowed the death of one individual, even if she was the sister of Moses.

We know that in the intervening 38 years the generation that left Egypt (those over twenty at the time) have mostly died off. The new generation is still complaining about their conditions in the desert and even longing for an Egypt that they did not know. Still, being without water (especially in the desert) is a legitimate complaint! Additionally, after 40 years of schlepping through the wilderness, they come again almost to their starting point: The Waters of Meribah (מי מריבה). Imagine the scene when they realize that they were being led in a circle all of these hard years.

Moses is ordered by G-d to command the rock to give forth water. Requesting water from a rock?l This seems like a fool’s errand. Moses, in frustration, strikes the rock. Recall that previously (Exodus chapter 17 verse 5:5 – Beshlach), at Rephidim, in response to similar complaints, Moses was  commanded by G-d to strike the rock. G-d takes umbrage at the fact that Moses did not have sufficient faith in him and so he will not have the privilege of leading the people into the promised land. Perhaps Moses was confused more than disobedient. Grief over the recent loss of his sister Miriam may have been a contributing factor. Some commentators, including Maimonides held that Moses’ sin was in losing his temper with the people, going as far as to call them “rebels” המרים) – Perhaps embittered is a better translation). Could this be his sin? Midrash holds that Moses’ sin was magnified in significance because it was committed in front of the assembled people. Keep in mind that he is 120 years old. Cut the guy some slack!!

Aaron was given the same punishment as Moses. What was Aaron’s sin in this sad incident? He was totally passive and played no role. Perhaps that was his sin; being passive when he should have been proactive, restraining Moses from contradicting G-d’s command and striking the rock.

At any rate, this punishment may seem to be out of proportion to the perceived minor offense (or was it a minor infraction – what do you think?). Alternatively, some commentators held that Moshe and Aaron are being punished for implying (verse 10) that they brought forth the water from the rock, not G-d. Perhaps more than a punishment, G-d understands from Moses’ actions that he is no longer at the top of his game and not up to the tasks and challenges that lie ahead. He needs to make way for the new generation and for Joshua to assume command.

Contact with the Edomites (Verses 14 through 21)

On their way northward to enter the promised land, the Israelites need to pass through the kinG-dom of Edom. The Edomites are kins of the Israelites, being descendants of Esau. Esau, perhaps understandably, held a grudge against his brother Jacob. It appeared that his descendants, centuries later, still harbor that grudge and refuse passage, even preparing for armed confrontation. The Israelites were not prepared to engage the Edomites militarily. We are not told the reason. Were they not prepared, did they hesitate to make war against kin, even estranged ones, or were they commanded by G-d to refrain? Once again, the Torah is silent.

Death of Aaron (Verses 22 through 29)

It is now time for Aaron to die, as he was also to be denied the privilege of entering the Land of Israel.  Moses transfers Aaron’s vestments to Aaron’s oldest surviving son Eleazar. Aaron dies there, on Mount Hor. Unlike for his sister Miriam, the community grieves for thirty days as they soon will for Moses (at the end of Deuteronomy). Is it because a woman, even one of Miriam’s stature, is not given the same honor as a man? Perhaps the thirty-day grieving period is reserved only for leaders such as Moses and Aaron, and Miriam does not qualify.

Chapter 21 – War with Arad; plague of serpents (Verses 1 through 9)

Warfare here is no holds barred; the vanquished people and their cities are totally destroyed.

The people are again kvetching and G-d sends serpents to infest the people. Some commentators have noted that this is the first time it is noted in the Torah that the people admit to their sins. Could it be that this new generation that was not raised in slavery begin to take on personal responsibility? In response, Moses ends the plague by crafting a copper serpent mounted on a staff. By gazing at this (נחושתן), a bitten person was cured. This is troubling as it appears to be a kind of idolatry, forbidden to the Israelites. The symbol did have cultic significance. For that reason, the 8^th century BCE reformist king Hezekiah ordered them destroyed (II Kings 18:4). The symbol is still widely used to symbolize medical treatment or pharmacies. Today, the IDF Medical Corps uses this symbol.

Israelites military campaign (Verses 10 through Chapter 22, verse 1)

Note the reference in verse 14 to “Book of the Wars of the Lord” (ספר מלחמות ה’). This may refer to an actual text that was lost to history. I bet that you did not know that the Torah may have had a bibliography! Some scholars and Rabbinic authorities believe that this “book” does not refer to an external work but to a section in the Torah itself.

As did the King of Edom, the King of the Amorites refused passage. While the Israelites refrained from fighting their kin, the Edomites, this time, rather than engage in a long detour, they engaged in fighting the Amorites and they prevailed.

Note reference in verse 27 to משלים, probably best translated as itinerant bards or poets. They may have been the biblical equivalent of the medieval troubadours, spreading news and gossip from town to town through memorized prose.

This series of military campaigns ends with the Israelites camped in the planes of Moab, across the Jordan River from Jericho.