1. Introduction to Chukas and Balak
This week we read a double portion: Chukas—statute, and Balak. Each of these parshiyos is filled with messages and lessons, and even though we revisit the parsha each year, there are always new insights to apply to our lives. In this shiur, I’ll share two ideas from Chukas and two from Balak, giving us a taste of what these portions teach.
2. The Statute of the Red Heifer: Chukat HaTorah
The parsha opens with the mitzvah of the parah adumah—the red heifer. Hashem commands Moshe and Aharon: “Zos chukat haTorah—this is the statute of the Torah.” The Torah describes how a completely red cow, without blemish or having borne a yoke, is used in a purification ritual for someone who has become tamei—ritually impure—by contact with a corpse. The ashes are mixed with water and other elements, and sprinkled on the impure person on the third and seventh days. After immersion in a mikveh, the person becomes pure.
The term chukah—statute—means a law that must be followed simply because it is Hashem’s will, not because it is logical or understandable. I recall once being stopped at customs for bringing in liquor underage. When I questioned the logic behind paying a fine if it was prohibited anyway, the officer replied: “That’s just the statute.” Similarly, many laws of purity and impurity in Torah are not physically logical but spiritual decrees beyond our comprehension.
Mitzvos generally fall into three categories: Mishpatim—logical laws (like honoring parents or not stealing), Edos—testimonial laws (like Shabbos or Pesach, commemorating events), and Chukim—statutes without rational explanation (like parah adumah). The paradox of this mitzvah is highlighted by the fact that one who sprinkles the ashes becomes impure while purifying another—a detail even King Shlomo could not fathom.
The Torah says “Zos chukat haTorah”—not just “chukat haParah.” This teaches that all mitzvos, even those we understand, should be performed because they are Hashem’s will. Our blessings before mitzvos emphasize this: “Asher kidishanu b’mitzvosav v’tzivanu—Who has sanctified us with His commandments and commanded us.” We do mitzvos as an act of obedience to Hashem’s will above all else.
3. Equal Care for All Mitzvos: Lessons from Chukat HaTorah
The Mishnah teaches that one should not weigh mitzvos against each other or only focus on those that seem important or meaningful personally. Whether a mitzvah is considered strict or light, whether it is from Torah or rabbinic origin, we must be careful with all equally because each expresses Hashem’s will.
This perspective also applies to interpersonal relationships. Sometimes people feel they can only help others if they can make a big difference—if they have enough knowledge, money, or talent. But even helping someone in a small way connects them to Hashem and brings light into their life. Similarly, in our own spiritual growth, even if we’re not ready to do everything perfectly, every small step creates a connection (mitzvah) between us and Hashem.
A mitzvah means both commandment and connection. Any act done for Hashem’s sake connects us to Him—no matter how small. Just as even a thin wire can conduct electricity if it connects two points, so too any mitzvah connects us to our infinite Creator.
4. The Copper Snake: Healing Through Teshuvah Beyond Logic
Towards the end of Parshas Chukas is the story of Moshe making a copper snake (nachash nechoshes) at Hashem’s command after poisonous snakes attacked Bnei Yisrael for complaining in the desert. Those bitten would look at the copper snake on a pole and be healed.
The Torah uses unusual language: Hashem tells Moshe to make a “sorof—a burning one,” but Moshe makes specifically a copper snake (nachash nechoshes). Rashi explains that while Hashem did not specify copper, Moshe chose it because “nachash” (snake) and “nechoshes” (copper) sound alike in Hebrew.
The Medrash Yalkut Shimoni relates that when asked what atones for sin, Torah answers: bring an offering (korban). But when asked directly, Hashem says: do teshuvah—repentance alone suffices. The difference is that Torah prescribes processes within limits; teshuvah connects directly to Hashem beyond measure or limitation.
The snake represents klipah—the side of impurity originating with the primordial serpent in Gan Eden. The healing did not come from the snake itself but from looking upward toward Heaven in repentance (teshuvah). Sometimes we follow prescribed steps for spiritual repair; sometimes we connect directly through powerful teshuvah that transcends all limitations—a connection so strong it can transform even intentional sins into merits instantly.
5. Modesty and Blessing: Bilaam’s Vision in Balak
The second portion, Balak, tells how Balak hired Bilaam to curse Bnei Yisrael. After several failed attempts, Bilaam instead blesses them when he observes their encampment:
Bilaam notices two things about Bnei Yisrael: first, each tribe dwells separately without intermingling families; second, their tent entrances are arranged so no one can see into another’s tent—a sign of modesty (tzniut). These details impress Bilaam so much that he utters his famous blessing: “Ma tovu ohalecha Yaakov mishkenotecha Yisrael—How goodly are your tents O Jacob!” We recite these words daily as part of our prayers.
This teaches that even seemingly minor acts of modesty bring great blessing upon ourselves and Klal Yisrael. The Rebbe notes that people sometimes relax their standards while on vacation (“I’ll sin now and repent later”), but true strength is maintaining modesty everywhere—even in casual settings like summer retreats or tents in the wilderness.
6. Transforming Curses Into Blessings: Bilaam’s Prophecy for the Future
Towards the end of Parshas Balak are some of Tanach’s most powerful blessings—remarkably uttered by Bilaam himself as Hashem turns his curses into blessings for Bnei Yisrael. We reference this transformation during Birkas Kohanim, praying that any curses against us be reversed as happened with Bilaam.
Bilaam prophesies about Israel’s future victories over its enemies: “Dorach kochav miYaakov v’kam shevet miYisrael...”—“a star shall go forth from Yaakov...” Maimonides interprets these verses as referring first to King David (who defeated Moav) and then to Melech HaMashiach (who will ultimately redeem Israel). Rashi offers an alternate reading but agrees both eras are referenced here.
Mashiach will restore Davidic unity among all tribes after centuries of division within Am Yisrael. Just as separate branches are joined together into one tree in Yechezkel’s prophecy, so too Mashiach will unite all Jews as one nation under Hashem.
7. Concluding Blessings and Announcements
This message gives us courage no matter what challenges we face—whether threats from other nations or hardships like illness or suffering among humanity at large. We pray that just as curses were transformed into blessings through Divine intervention in Bilaam’s time, so too may our current difficulties be turned into joy and redemption soon.
I’d also like to share that my birthday falls this Thursday (which coincides with 12–13 Tammuz—Yud Beis–Yud Gimmel Tammuz, marking the redemption of the previous Lubavitcher Rebbe). I plan to host a Zoom farbrengen Thursday evening from 6:30–7:30 PM—if you’d like an invitation please let me know via WhatsApp.
I extend my heartfelt blessings to everyone here—may you be blessed with health, prosperity, nachas (joy), shalom bayit (peace at home), peace of mind, relaxation—and may all your hopes be fulfilled for good! May we merit very soon to see Mashiach tzidkeinu speedily in our days!