A Thought on Parshas Chukas

"...zos chukas ha'para..." "...these are the statutes of the red heifer..." (19:2) Last week's parsha closed with the laws of tithes and gift giving, and we begin this week's parsha with the laws of resolving impurity problems. Is there a connection here? Rabbeinu Avigdor turns to the "Dorshei Reshimos - the Seekers of Meaning. This title (similar to one found in the Talmud), although possibly an unofficial one, refers to the Chasidei Ashkenaz - a movement of pious European rabbis - who had a more mystical perspective on many areas of Torah. One of their approaches was uncovering meaning within the flow of verses and sections of the Torah. They considered the positioning of one Torah idea next to another as non-coincidental. They sought those latent meanings. According to Rabbeinu Avidgor, the Dorshei Reshimos derived from the connection above that when offering gifts, one must prioritize their recipients in order of deservedness, which also includes their level of Torah commitment. Hence, if two persons are equally needy and one is a Torah scholar, the other disinterested in Torah study, the former is given gifts before the latter. This is derived or hinted at by our two adjacent sections. Since the giving of tithes (such as to a Kohen) is followed by the section on purification (such as with the Para Aduma), the Torah is linking the importance of giving those sanctified tithes to those who will preserve their purity (a Kohen and all other people are forbidden to allow those tithes to become ritually impure). Thus, those gifts of food must be given to a learned person who will safeguard their purity. Rabbeinu Avigdor traces this thought to a verse in Divrei HaYamim II 31:4 where the verse also focuses on giving those tithes to those who uphold the words of Torah. He supports this further with a Talmudic adage (Bava Basra 10a) that helping a learned Jew precedes helping a Jew who is disengaged from Torah study. Rabbeinu Avigdor then ponders a familiar verse in Koheles (11:1). "Shlach lach'mecha al pnei ha'mayim ki b'rov yamim timtz'enu" - Cast your bread upon the water for after many days you shall find it. This poetic verse is beautiful and picturesque. However, Rabbeinu Avigdor is an exacting and practical posek as well as a creative darshan. He is puzzled by the literal meaning of the verse, however lovely its image. He asks, "I am confused! Who throws his bread into the water? If he does, will he really ever find it again?!" Now Rabbeinu Avigdor reveals his skill as a darshan. He declares that the words "bread on" equal, in numeric gematria, the word "tzedaka" (charitable gift). The words " cast your bread upon the water" are equal to "to the Torah scholar." He then offers a midrashic view that Torah is compared to water, and if you want to spread your wealth, share it with those who labor in the waters of Torah. This is what is hinted in the verse (Yeshaya 32:20) "how fortunate are you who sow your seeds wherever there is water." Concluding, Rabbeinu Avigdor the Posek then rules that this is our standard, to support those who learn Torah, using our charitable gifts. This is the further message, he says, in the link between giving those gifts and learning about the laws of purity: whoever supports Torah brings purity to himself. The Para helped bring purity and atonement, and so does Torah and tzedaka. Good Shabbos. D Fox