Parshat Para

On the Shabbat following Purim, we read a special Torah portion known as "Parshat Para," in addition to the parshat hashavua. Parshat Para discusses the procedure of the “Para Aduma,” the “Red Heifer.”[1] The Para Aduma was a sacrificial cow whose ashes were used for ritual purification. One who became impure, such as by coming in contact with a corpse, was required to have himself sprinkled with the ashes of a Para Aduma in order to become pure again. The sages instituted the reading of the Para Aduma at this time of year in order to remind us of the purification process that was traditionally a part of the Pesach preparations. This is because one who was impure was not only forbidden from entering the Beit Hamikdash but was forbidden to partake in the Korban Pesach, as well.

Among the many interpretations for the Para Aduma ritual is that it was intended to serve as an atonement for the sin of the Golden Calf.[2] As a result of having toiled in the service of a cow designated for idolatry, the Jewish people were now required to toil in the service of a cow designated for purity and atonement. Indeed, our sages call the Para Aduma ritual "a mother [i.e. the Para Aduma] who comes to clean up the mess that her child [i.e. the Golden Calf] made." Additionally, the Para Aduma was required to be unblemished. This was intended to recall the “blemish” that the Jewish people caused through the sin of the golden calf.[3]                                

According to a number of authorities, it is actually a Torah requirement to hear the Parshat Para reading in the synagogue.[4] One reason for this, is that in addition to recalling the ancient purification procedure, the reading also serves to recall the sin of the Golden Calf. Recalling the sin of the Golden Calf is a mitzva in its own right. In fact, there are actually six events that we are required by Torah law to always remember, and the incident of the Golden Calf is one of them.[5] In many congregations, it is customary for the gabbai to remind the congregation to have intent to fulfill the mitzva of remembering the sin of the Golden Calf while Parshat Para is read.  

The consensus of most authorities, however, is that the requirement to hear the Parshat Para reading is rabbinical in nature. The only Torah reading that one is truly required to hear by Torah law is Parshat Zachor, which is read on the Shabbat before Purim.[6] In fact, there are those who insist that the “opinion” that the Parshat Para reading is a Torah requirement is merely the result of a printer's error![7]

It also might just be that those who rule that the Parshat Para reading is a Torah requirement do so for a completely different consideration. This is because all authorities agree that the Kohanim were required by Torah law to read the Parshat Para passages, as they were the ones who would prepare the Para Aduma. Therefore, it can be suggested that since the reading of Parshat Para was once treated as a Torah obligation – for at least some of the population -- it should continue to be treated as such.[8]

As mentioned, the consensus of most authorities is that the reading of Parshat Para is a rabbinical mitzva and not a biblical one.[9] Although women should make an effort to hear Parshat Para when it is read in the synagogue, there is no true obligation for them to do so.[10] Indeed, it is argued that women should be completely exempt from having to hear the Parshat Para reading because they were not involved in the sin of the Golden Calf. Nevertheless, women were also subject to purification by means of the Para Aduma should they have required it. For this reason, there is certainly value in women hearing the reading, just like men.

In the event that Parshat Para was not read at its proper time, it can be read on the next Shabbat, or any Shabbat up until Pesach, for that matter.[11] It is noted that the Para Aduma is referred to as a "chukat olam" – an eternal decree. This teaches us that Parshat Para must be read even though we are no longer able to perform the mitzva of Para Aduma.[12] We are told that after the Beit Hamikdash was destroyed there were people who preserved some ashes of a Red Heifer so that it could be used immediately upon the arrival of Mashiach.[13] It is interesting to note that some of the laws of netilat yadayim are derived from the laws of the Para Aduma.[14]

[1] Bamidbar 19:1-22.

[2] Rashi, Bamidbar 19:22.

[3] Torah Temima, Chukat 125.

[4] Beit Yosef, OC 685; OC 146:2; 685:7.

[5] Devarim 9:7.

[6] Tosfot, Megilla 17b s.v. "Kol Hatorah."

[7] Biur Hagra, OC 685:22. See also http://www.jewishpress.com/judaism/ask-the-Rav/q-a-bibliographical-oddities-regarding-parshas-parah/2012/03/14/.

[8] Moadim V’zmanim 2:168.

[9] Mishna Berura 146:13, 685:15.

[10] Nitei Gavriel Purim 22:4.

[11] See Rivevot Ephraim 6:375, 7:185; Tzitz Eliezer 14:66; Yechave Daat 3:52 for more on this issue.

[12] Aruch Hashulchan, OC 685:7.

[13] Chagiga 25a.

[14] Mishna Berura 159:1; Shaar Hatziun 159:1.