By: Yisrael Yitzchak Rosenfeld
Chukat and Balak seem at first glance to deal with two completely different subjects.
In Chukat we read about the Parah Adumah—the Red Heifer, the most mysterious commandment in the Torah.
A statute
that even King Solomon did not fully understand.
In Balak we hear the blessings of Bilam, who wanted to curse Israel but instead uttered the greatest blessings.
Yet perhaps both parashiyot share a common message:
Even from the deepest fall, the greatest revelation can emerge.
Our Sages teach that the Parah Adumah represents the rectification of Adam’s sin.
Even its name hints at this.
“Parah” recalls “pri”—the fruit of the Tree of Knowledge.
“Adumah” recalls Adam.
From the
“Pri Adam”—the fruit of man—
came the first downfall of humanity.
But precisely there,
where the rupture began, Hashem already prepared the healing.
This is an idea that runs throughout the teachings of Rebbe Nachman z”l:
There is no place in the world where Hashem is not present.
And therefore there is no fall
from which one cannot rise again.
The Parah Adumah deals with the most severe of all impurities—
the impurity of death.
Why?
Because death represents the greatest form of separation.
Separation between body and soul.
Separation between man and the feeling of divine closeness.
Separation between what we are and what we could be.
Yet precisely from this separation emerges the possibility of renewed connection.
Rebbe Nachman z”l taught:
“If you believe that it is possible to destroy, then believe also that it is possible to repair.”
The Torah shows us through the Parah Adumah
that even where everything seems lost,
the power of renewal is hidden.
Perhaps this is also the deeper meaning of its red color.
Red recalls mistakes, failure,
blood, and human mortality.
Yet the same red cow becomes an instrument of purification.
This is one of the great foundations of Judaism:
Precisely the place where a person has fallen can become the starting point of his ascent.
Then we come to the words of Bilam:
“He sees no wrongdoing in Jacob and no iniquity in Israel;
Hashem, his God, is with him.”
The Kotzker Rebbe z”l asks:
When does Hashem see no sin?
The answer is:
When
“Hashem Elokav imo”—
when a person lives connected to Hashem.
Rebbe Nachman z”l would perhaps add:
Hashem sees in every Jew the point that can never be defiled.
The inner spark.
The Nekudah Tovah.
Even when a person looks at himself and sees only darkness,
Hashem still sees that one good point.
And if Hashem sees it,
then we too must learn
to see it.
Not only in others.
Especially in ourselves.
For the Yetzer Hara constantly tries to convince a person:
“You have fallen too far.”
“You have made too many mistakes.”
“For you there is no way back.”
But the Parah Adumah responds:
Even from the place of death, purification is born.
Even from darkness, light can emerge.
Even from fall, ascent is possible.
And Bilam,
Israel’s enemy,
is forced to testify:
Hashem has never abandoned His people.
Therefore Rebbe Nachman z”l says that the most important trait of a Jew is hope.
Never give up.
Never despair.
Always begin again.
Today.
Now.
In this very moment.
Perhaps this is the message of Chukat and Balak:
Do not search for the bad
—neither in yourself nor in others.
Search for the point
where Hashem is still present.
Search for that Nekudah Tovah.
Search for connection.
For there,
where a person discovers even a small spark of holiness, redemption has already begun.
May we learn to view ourselves and others with a good eye.
May we always hear that “Hashem Elokav imo”—Hashem is with us.
And may we never forget what Rebbe Nachman z”l taught again and again:
There is no despair in the world at all.
A total “ye’ush” does not exist.
