A Prayer Lesson from the Parah

Parshat Chukat


by Rabbi Avi Billet
When it comes to discussions about the Parah Adumah (red heifer), many look to its symbolism or try to find a message in the concept of a "chok" – which is typically defined as a "mitzvah without a reason." [Though I wrote about this being a Chok with a Reason for Parshat Parah this year.]  Some focus on the unique quality of how the Parah Adumah mixture was metaher temeim and metameh tehorim (purified those who were impure, and made the pure (the one doing the sprinkling) impure).

 In chassidic annals the general approach to this and other symbols is to find moral teachings and ethical lessons that adherents can adapt to their lifestyles.

With regard to the metameh tehorim (etc) idea, the Baal Shem Tov was asked about the paradox that comes with this mitzvah. "If every mitzvah can teach us something about how to serve God, please explain where parah adumah - which turns a person who is already tahor (pure) to be tameh (impure) - fits in. It seems to be working backwards, bringing someone further from the spiritual purity that is the best state in which to serve God. How does it bring one closer to God?"

 The Baal Shem Tov equated this quality [bringing a reverse status on an individual] with the middot of Gayvah (haughtiness) and Anavah (humility).  For a person who is distant from observance of mitzvot and a commitment to serving God, it is good for him to have a little more 'haughtiness' about his capabilities. Instead of saying, "Who am I that I could even conceive that my prayer has any clout, or that there's any hope for me to turn around from my habits?" - that person should have much more confidence. Education or background is unrelated to one's ability to connect with the Almighty.

 On the other hand, a person who feels very strong in one's commitment and dedication to God could use more than a dose of humility in a personal reminder that "You still haven't 'arrived,' and you always need a lot more work before you reach 'that' level."

Many people who are committed to Tefillah and are regular participants in tefillah – whether with a minyan or on an individual basis – get it. The Tehillim groups get it. Those who even take the "Shir Hamaalot" added to the end of davening (in many shuls) seriously, also get it.

Those who ask a Rabbi or a Rebbe to pray for them, but who do not pray for themselves, do not get it. Those who rely on the "power of others," and do not give credit to their own strengths, their own abilities, their own sincerity, do not get it. One does not need to be an observant Jew to feel close to God, to feel dedicated to God, to have a relationship with God. Or even to "influence" God.


One of the greatest models of prayer in the Bible is Chana (Samuel I, Chapters 1-2). According to the Talmud she was a prophetess – though the prophesy which is attributed to her are her prayers. But she was not a rabbi, and she did not serve anyone else, or pray on anyone's behalf other than for herself. Other than being the mother of the prophet Shmuel, her fame is on account of her prayers, and that's it. 


Some people certainly feel God never hears them or responds to their prayers. And there are some people who absolutely feel that God is always listening and they "know" that their prayers have been heard, received, and "now it's in God's hands." 


The message of the Baal Shem Tov is so important because we need to find relevance to our lives in mitzvot that we cannot practice today. There is a tremendous void in a Jewish existence which does not include the Temple in Jerusalem, which will not be rebuilt until the Messianic Era is upon us. When in practice, the Parah Adumah had a profound significance, and played a very important role in the lives of those wishing to visit the Temple. 


The Baal Shem Tov teaches us that the quality of the Parah Adumah is a model for all. Those who seem to have every right to feel haughty and high and mighty about their connection to God need to be reminded that they have much to work on. 


And those who feel that a connection can not be found with God because they are too far away from Him or have too much getting in the way of such a relationship need to take a long look in the mirror and realize that that relationship is not exclusive to anyone. It is there for the taking for those who are ready to grab it.


The Baal Shem Tov's answer is that the paradox is what makes life interesting. There isn't a black or a white – because when it comes to the Red Heifer ritual, "what's black is white and what's white is black," so to speak. But every person must realize that arriving at the opposite extreme of where one currently finds oneself [ie in that the humble needs to exert more confidence, and the very confident needs to find doses of humility] might be the ticket to a more fulfilling relationship with God.