Rabbi Benjamin YudinMore than Just a Calf and a Cow

This shabbos is Parshas Parah, coming at the same time as Parshas Ki-Tissa, in which we find the sin of the Golden Calf. Rashi, in his commentary on the end of Chapter 19 in Bamidbar, where the Torah presents the laws of the Para Adumah (Red Cow), cites, from Rabbi Moshe Hadarshon: Why was a cow utilized to attain purification for the Jewish nation? A parable: It may be compared to a situation where a servant's child defiled the king's palace. They said: Let the mother come and clean up the mess of her young. Similarly, the Jewish nation became defiled by a [golden] calf, let its mother [a cow] come and atone for the calf (Medrash Tanchuma - Chukas Par 8).

At first glance the connection between the two phenomena seems remote. Rav Avigdor Nevintzol, shlit"a, of Yerushalayim, offers a most profound understanding and connection between the two happenings. He suggests that the sin of the Golden Calf did not begin with (Shmos 32:4) Bnei Yisroel declaring, "These are your gods, o Israel, who brought you up from the land of Egypt." Rather, their sin began when they did not follow Moshe's instructions (Shmos 24:14) when, prior to his ascending the mountain he informed the people, "Behold Aharon and Chur [Moshe's nephew, son of Miriam and Calev) are with you. Whoever has a claim [problem] shall draw near to them." Moshe clearly left an address and source for problem resolution in his absence.

The Medrash Shmos Rabbah (41:7) teaches that after the Jewish nation miscalculated the day that Moshe was to return, Satan showed them an image of Moshe being carried as dead in the firmaments of heaven. Rather than following Moshe's directions, and inquiring of Aharon and Chur as to what the proper response should be, Chur was approached with a solution to the impending crisis. It was insisted that he make gods who would subsequently lead them. Instead of listening to Chur, who offered rebuke, and reminded the petitioners of the miracles and wonders that Hashem had wrought on their behalf, they killed Chur (Medrash Vayikra Raba 10:3). Aharon was then threatened, and when he saw that Chur had been killed, reasoned that "Chur was a prophet, and I am a kohain, lest they kill me and be guilty of, 'Will priest and prophet be slain in the sanctuary of the Lord (Lamentations 2:20'." He was concerned that this would result in the people suffering greater consequences, so he tried to delay and asked for contributions of gold jewelry.

The sin of the Golden Calf began with the Jewish nation rejecting the authority of its leaders. To atone for this sin, Hashem gave them "205 Chukos HaTorah" this is the decree of the Torah! King Solomon himself declared (Koheles 7:23), " I said I would become wise [would understand why a mixture that purifies the impure has the reverse effect on someone already pure] but it is still beyond me!" The entire mitzvah of Para Adumah (the Red Heifer) is based on accepting a higher authority. The gemora Yoma (14a) that cites the above frustration of Shlomo Hamelech is teaching that despite the apparent enigma of the Para Adumah there is a reason for it, it is just beyond human comprehension.

The Torah, in Devorim (17:11) teaches us in regard to our accepting the authority of Torah scholars, "You shall not turn aside from that which they tell you, right or left." The Jew has turned to Talmidei Chachamim throughout the generations for wise sage advice and counsel, in addition to the precise understanding and application of Jewish law, for a number of reasons. Firstly, their familiarity with the breadth and expanse of torah, which addresses every aspect of life. Moreover, Rabi Meir teaches in the opening baraisa of Avos (6:1) that whoever engages in Torah study lishma, for its own sake, merits many things. In addition to the Torah knowledge..."From him people enjoy counsel and wisdom, understanding and strength, as it is said (Proverbs 8:14), "Mine are counsel and wisdom, I am understanding, mine is strength."

This may be further appreciated by the difference in blessing recited for an outstanding Torah scholar and that recited in honor of an outstanding secular scholar. The gemora Brachos (58a) teaches, if one sees Torah scholars he recites, "baruch shecholak michochmaso leyireyav, blessed are You..who apportioned of His wisdom to those who fear Him. If one sees sages of the other nations, you recite, "baruch shenosam michochmaso leberiosav, Blessed are You...who gave of his wisdom to his creatures. The Bach, in his commentary on the Shulchan Aruch, (Ohr Hachaim ch.224) explains that there is a great difference between "shenosan" and "shecholak"- apportioned. Regarding giving, it is a gift detached from the donor. However, "shecholak" denotes that the recipient has received an integral part of the donor. Since Hashem and torah knowledge are one and the same, the Torah scholar receives much more than factual knowledge. He has absorbed the word of Hashem through his studies, and lives it, thereby having greater insight into the world around him.

Too often we find that a great secular scholar is not necessarily a moral person of great integrity. His knowledge does not necessarily transform his character. Not so regarding the Torah scholar; his Torah knowledge transforms his being into a Godly being, literally a walking sefer Torah. It is understandable that from his spiritual heights he can see things that the average person can not.

May we learn from parshas Ki Tissa and Parah to appreciate the blessing that Shlomo HaMelech taught in Koheles, "the sun rises and the sun sets," that before the sun sets on the Jewish world with the passing of a tzadik another one rises to take his place. May we appreciate, be respectful and most of all "drink in their words thirstily (Avos 1:4)."