In the beginning of Parshat Chukkat, the Torah takes a break from the general narrative about the journey through the wilderness, to discuss the Parah Aduma, the Red Heifer. After coming into contact with a dead body, an individual is rendered ritually impure. When ashes from the Red Heifer are poured over such an individual, that person becomes ritually pure once again. The Torah describes an elaborate ceremony; one which is detailed yet quite enigmatic. Why legislate such a peculiar ritual which has puzzled scholars, commentators, and worshippers for centuries?

Here are some suggestions:

* Caring for the dead is a cherished commandment in Jewish traditions. Nevertheless, it is not always physically or emotionally possible to make a transition from being in contact with a dead body to resuming normal activities. Therefore, the Torah prescribes a ritual to help a person recognize that even when coping with death one must embrace life.

* By taking a cow without blemish and sacrificing it, we recognize that while a perfect creature may belong in heaven, we on earth are inevitably flawed. We try to live moral lives but must accept imperfection as an inevitability of life.

* The heifer represents moral contamination. By sacrificing a heifer the people atoned for the golden calf and pledged to live with moral character.

* In course of purifying the one in contact with the dead, the priest himself (who performs the ritual) becomes ritually impure. The ritual is an invaluable lesson to the Priests and to all religious leaders: Do not abuse your sacred responsibility nor allow your status to corrupt…

* The ritual has no clear meaning; we observe it as an expression of faith.

Question to Consider: Of course, there is no red heifer ceremony today since the Temple was long destroyed. However, we are constantly challenged to make sense of Judaism even at moments when some rituals, laws, etc. are unclear to us. Can you offer any additional meaning to the Red Heifer ritual? How would you present the ritual to a young student? To a person skeptical about religion?

Other themes in the portion:

* Moses is denied entry into Israel:

Following yet another bout of national kvetching, God commands Moses, Order (by speaking) the rock to yield its water. In an expression of anger, Moses strikes the rock and loses his temper with the people. God then denies Moses access to the land of Israel

Is Moses deserving of such a punishment?

Is he not human with a right to express frustration and impatience after all he sacrificed on behalf of his people?

According to one explanation, Moses was not punished, he was just made aware that his time of leadership was nearly over. Years of serving the people so selflessly – and coping with their instability – sapped Moses' physical and emotional strength. To enter the new land, B'nai Israel required a fresh leader, who could lead them patiently, and with optimism and renewed energy. Moses was no longer capable of being that leader.

Question to Consider:

In our own country there are many political leaders who have lost touch with their constituency and no longer can govern effectively. We hope that such leaders will know when to “step down” so that new, less cynical representatives of the people can assume their place. We also hope that citizens of our country will recognize when it is time to elect new leadership on all levels of the political spectrum.

* The deaths of Miriam and Aaron:

The Torah describes a major transition already underway, as both Miriam and Aaron die in the portion. The Midrash teaches that throughout the wilderness experience, a mysterious well appeared wherever Israel camped. The well was in honor of Miriam, who helped to save her baby brother on the Nile and who (according to legend), nourished the Israelites throughout their journey. When Miriam died, the well disappeared. On many Seder tables we have introduced a new ritual of Miriam's cup – a cup of water which attests to Miriam's character and her role in sustaining the Jewish people.

Haftorah Reading: Judges 11:1-33

The Haftorah details the story of Yiftach, a judge who was somewhat of a rags to riches story. In defeating the Mimonites in battle, however, he makes a regrettable vow. On his way back from the battlefield, he promises that whoever comes to greet him first will be offered as a sacrifice. His daughter is the first to greet him. No Jewish tradition would ever permit a father- or anyone else - to sacrifice a human being. Unfortunately the anarchy which existed during the period led to tragic circumstance.