Haftoras Parah With Sprinkles

Chazal were Misaken that we read Parshas Parar in the weeks between Purim and Pesach each year, a Chiyuv which may even rise to the level of a D’Oraysa. On the most basic level, we do so in order to remind the Tzibur that the time for the Korban Pesach is approaching, and one must be Tahor in order to take part in the Mitzvah. Though we all hope that this year we will be Zoche to bring the Korban Pesach K’Tikuno, in times of Galus it is sometimes difficult to see how Parshas Parah has relevance to us. Perhaps, however, we can gain an appreciation for Parshas Para based on the Haftorah that is read on this special Shabbos.

The Pessukim of the Haftorah come from Sefer Yechezkel and can be divided in two parts. The first section speaks about the need for Hakadosh Baruch Hu to send his children into Galus, because of our own actions, and includes some very frightening Pessukim. The second part of the Haftorah is much more hopeful, containing many details about the ultimate Geulah. Promises such as “V’Eshpoch Chamasi Aleihem” are replaced with comforting words such as “V’Es Ruchi Atein B’Kirbechem” as we learn about the wonderous times that will come L’Asid Lavo.

The Passuk that connects this Haftorah to the Inyan of Parshas Parah comes at the transition between these two sections, as the Navi tells us what will happen at the time of Kibbutz Galuyos: “ViZarakti Aleihem Mayim Tehorim U’Tehartem”. The literal translation of these words is simple to parse: Hashem promises that at the time of the Geulah He will sprinkle us with Mayim Tehorim which will purify us from our Tumah. What is not immediately apparent is what exactly this means.

There seems to be something of a Machlokes as to the intent of the Passuk. Rashi writes that Hashem will be Mechaper our Aveiros and remove our Tumah “B’Hazayas Mei Chatas”, with the sprinkling of the Mei Chatas. It would seem, then, that Rashi understands the Passuk in a literal sense—at the time of the Geulah, the Hazaya of the Mei Chatas will bring the ultimate Tahara. Radak, however, writes that the Passuk is speaking “B’Derech Mashal”: just like a Tamei is made Tahor through Tevilah B’Mikva or Hazayas Mei Chatas, so to one who has been sullied by Aveiros is cleansed through the Kapparah of Hashem.

While these two approaches to the Pshat in the Passuk are totally divergent, they are similar in that each is somewhat difficult to understand.

Rashi seems to be saying that at the time of the Geulah, there will be a mass application of the Mei Chatas, at the hands of the Kaviyachol, which will bring Tahara to all of Klal Yisroel. Practicalities aside, clearly this would occur B’Derech Nes, the Passuk writes that we will achieve Tahara “M’Kol Tumosechem U’Mikol Geluleichem”, from all types of Tumah. The Mei Chatas, however, is only Metaher one who is Tamei Mes, not other types of Tumah. Why then does the Passuk seem to say that the “Mayim Tehorim” will bring Tahara from all Tumah?

The approach of Radak is also difficult to understand. Why does the Navi chose to employ a Mashal at this point? The remainder of the Haftorah is actually quite frank, there is little allegory to be found. Why here did the PAssuk use a Mashal? If the message of the Passuk is that we will achieve Kapparah at the time of Kibutz Goliyos, why not say so, why bring the Mashal of the Mei Chatas—what is added?

There is also a point that must be raised regardless of how you understand the Passuk. As we know, there are two ways to achieve Tahara, Tevila B’Mikva and Hazayas Mei Chatas, and each has different affects. Why then does the Navi mention only one type: “ViZarakti Aleihem Mayim Tehorim”? Whether we understand that there will be a literal Tahara process, as Rashi does, or if we assume the Passuk is speaking about the Tahara from Chet that can be achieved through Kaparas Avonos, as Radak does, there seems to be a particular emphasis on Tahara through Zerika and not Tevilah. Why?

In fact, the Mahari Kr”a, one of the main Meforshim on Nach written by R’ Yosef Kara, a contemporary of Rashi, connects the words “MiKol Tumosechem” to an earlier Passuk which says “K’Tumas Niddah Haysa Darkam Lifani”, and also explains that the words “U’Mikol Geluleichem” refer to the Tumah caused by Avodah Zarah, also referred to as Avodas Gelilim. But, as the Mahari Kr”a himself notes, both these types of Tumah require Tevilah B’Mikva in order to achieve Tahara. Why then does the Navi mention the Haza’as Mei Chatas in discussing the Tahara from these two Tumos?

It is also important to note that while the terms Zerika and Haza’ah have similar translations, both refer to sprinkling, they are not necessarily the same. That said, it is interesting that the Passuk specifically uses the term Zerika, “ViZarakti Aleihem Mayim Tehorim”, when the Tahara of the Parah Aduma was does with Haza’ah, as can be seen in the Pessukim in Parshas Chukas. If the Navi is referring to Tahara of the Mei Chatas, either literally or figuratively, a word using the term Haza’ah would seem to have been more appropriate, why does the Passuk use the word “ViZarakti”?

As always, it is important to use the Divrei Chazal that speak about a Passuk in order to try and understand its meaning. This Passuk appears in a Mishna at the end of Meseches Yoma that is rather well-known. Following a discussion of the requirements of Teshuva on Yom Kippur, the Mishna brings the words of R’ Akiva: “Ashrechem Yisroel Lifnei Mi Attem Mittiharin U’Mi Metaher Eschem Avinu Shebashamayim”, how fortunate are we, Klal Yisroel, that our Tahara comes at the hands of Avinu Shebashamyim. R’ Akiva then cites two sources for this idea: our Passuk, ViZarakti Aleihem Mayim Tehorim, and a Passuk in Yirmiyahu which says “Mikva Yisroel Hashem”.

While it is hard to read the words of R’ Akiva without one of the tunes they have been set to escaping our lips, there is a basic question that must be asked. Why was it necessary for him to bring two Pessukim to support his notion of “Lifnei Mi Attem Mittiharin U’Mi Metaher Eschem Avinu Shebashamayim”? Either of the Pessukim cited would themselves be sufficient to show that Hashem brings Tahara to Klal Yisroel, why are both necessary?

The Divrei Shaul, R’ Yosef Shaul Nathenson, answers this question based on the difference between the two methods of Tahara which we have been discussing. When a person seeks Tahara B’Mikva, he goes to the actual Mikva and immerses his body—the Tahara comes as the result of his own actions. When a person requires Tahara of the Parah Aduma, however, someone else must perform the act of Haza’as Mei Chatas, and sprinkle the water upon him. In this case his Tahara comes not through his own actions, but that of others.

So too, explains the Divrei Shaul, the there are two ways that one can achieve Tahara from his Aveiros. In most cases, he must make an effort to do Teshuva, to abandon his ways of old, and only then can he be Zoche to the Tahara that comes with the Kapara of the Rotzeh B’Teshuva. This is akin to the Tahara of a Mikva, as reflected in the words “Mikva Yisroel Hashem”. There are times, however, when this is not the case, when a person can achieve a level of Tahara, and Kaparas Avonos, even without first doing Teshuva. When this occurs, a person has experienced a Tahara similar to that of the Para Aduma, as expressed by the words “ViZarakti Aleihem Mayim Tehorim”.

It seems that perhaps this is itself reflected in the use of the word Zerika to describe this type of Tahara. The Malbim, in his Sefer Ayeles HaShachar, discusses the meanings of various words in Lashon Hakodesh, and notes that the term Zerika is different from Haza’ah in a number of ways. One of those is that Zerika implies a distance between the one sprinkling and the destination of the sprinkles, while Haza’ah implies proximity. Thus, when describing the Tahara of “Mayim Tehorim”, which the Divrei Shaul explains comes without Teshuva, the term Zerika is most appropriate, as this Tahara can occur even when one is far from the Ribbono Shel Olam, so to speak.

Maybe this is in fact the message of the Navi.

When we think about Geulah, we often think about its physical ramifications, be it an escape from the Shibud Malchios, or other benefits that are discussed in Chazal. We must, however, also consider its Ruchniasdik elements. When we are finally freed from Galus , and Kibutz Galiyos occurs, we will have the opportunity to achieve levels that we cannot even fathom, reaching untold heights. This may however give us pause: how we will confront this new reality? How will we be able to trade our Lev HaEven for a Lev Basar, to accept our Ruach Chadash, as the Navi promises? “ViZarakti Aleihem Mayim Tehorim U’Tihartem M’Kol Tumosechem U’Mikol Geluleichem”

Hashem makes us a promise: at the time of the Geulah, He will so desire a connection with us that the Tahara we achieve will come through Zerika. It will not require any action on our part, and can reach even those who are farthest from Avinu Shebashamayim. At that time we will have the opportunity to leave our old selves behind and come close to Hakadosh Baruch Hu because He will desire it and therefore provide the necessary Tahara.

This explains the focus, in the Passuk, on Mei Chattas, even if it differs from that which we are used to. Be it literally, as Rashi understand, or figuratively as the Radak does, it is clear that the period of L’Asid Lavo will bring with it a new Tahara, one in which Tumah is banished by the direct Tahara of Hakadosh Baruch Hu, regardless of our preparedness. No mention of Tevilah B’Mikva is made because that is a Tahara for today, and the Navi speaks of the Tahara of tomorrow.

Perhaps this thought can help us relate to Parshas Parah even as we await the Yom HaGadol V’Hanora.

The Gemarah in Megillah tells us that when there is a leap year, we celebrate Purim in the Second Adar rather than the first as to be Masmich Geulah L’Geulah, to ensure that the Geulah of Purim is adjacent to that of Pesach. These days, which connects the two Geulos, is perhaps then affected by both, and is therefore a period in which we can reflect on the realities of Geulah.

What better way can we hasten the Geulah than to reflect on the Tahara of the Para Aduma, which is the example of the Tahara we will soon enjoy? If we recognize that there will come a time at which our connection to Hakadosh Baruch Hu will be ensured, that we will be cleansed of the filth of our previous inequities, this will propel us to bring this day closer. Perhaps the knowledge that this Tahara will be complete, “M’Kol Tumosechem U’Mikol Geluleichem”, and come regardless of our own action, “ViZarakti Aleihem Mayim Tehorim”, will be enough to spur us to action. The lessons of the Para Aduma, and the words of the Navi will perhaps motivate us to ensure, through our own Limud HaTorah and Maasim Tovim, that we are soon Zoche to the day on which all the world will share our mindset of “V’Yedu Ki Ani Hashem.”