Parshas Chukas
The mitzvah of parah adumah (red heifer) is a "chok". Rashi explains that
chok refers to mitzvos that the satan and the nations of the world
denigrate ('monin', from the word ona'ah/abuse or torment) as being simply
irrational, but we nonetheless follow as being HKBH's decree. (19:1) [Rav
Yaakov Weinberg, ZT'L , would note that we consider chukim to be super-
rational, i.e., with profound reasons but beyond our comprehension.]
This Rashi stands in subtle distinction to two other Rashis: In both
Parshas Toldos (26:5) and in Parshas Acharei Mos (18:4) Rashi says that a
chok is a mitzva that the yetzer hora and the nations of the world respond
to (me'shivin) as being irrational. Why in our parsha does Rashi change
his language from satan to yetzer hora and from me'shivin to monin? [Rabbi
Chavel notes an alternate version of Rashi in our parsha which reads
me'shivin; however the Ramban quotes our Rashi using monin, and in any
event the change from yetzer hora to satan remains an issue in both
versions.]
There is a fundamental difference between a mitzva such as sha'atnez which
has no obvious rationale, and one such as parah adumah which, in addition
to having no obvious rationale, is inherently contradictory - the ashes of
the parah adumah have the power both to purify the defiled and also to
defile the pure. The nations of world challenge us (me'shivin) about the
mitzvos that seem irrational, but they outright denigrate us (monin) for
mitzvos which also seem internally inconsistent. Along the same lines, the
yetzer hora represents challenges and questions designed to steer us away
from our commitments; there always seems to be a good reason not to do
what we know we should be doing. However, the yetzer hora stops short of
actually mocking or denigrating. That is the job of the satan. (See usage
of l'satan/to harm in Parshas Balak 22:32.)
[This is based on a shiur of HoRav Yochanan Zweig, Shlita.]
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