Maamarim- Parshas Para PDF Print E-mail
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Monday, 21 February 2011 13:07
Maamarim- Parshas Para.
Why is Para Aduma Chkas HaTorah? The only one Shlomo can't decipher and that Hashem must reveal to Moshe.
Two levels:
Level One: Chuka means the norm, the norm is Ratzoi VaShov, each Mitzvah is either Ratzoi or Shov. Para Aduma is both.
Level Two: Chuka means Chakika (carved or engraved)  which s Sovev. Para is ratzoi vaShov from Sovev and that is why Shlomo doesnt know it etc.
The double הוי'ה reveals that we are speaking of הוי' דלעילא.
ויקחו אליך פרה אדומה ה'תשמ"א.
(פרשת פרה) 
 There is a relationship between פרה אדומה and גלות, as it is done outside all three camps, like Galus.
It starts at the exit to גן עדן where the one river diverges into four, and it ends with no water at all: Klipa.
But there is the possibility for correction.
פרה אדומה is Galus.
Burning it is ביטול.
Saving the ash is the advantage of תשובה above and beyond the עבודה of a צדיק.
A horse versus a deer: (עבודת הצדיקים (סוס) מול עבודת הבעל תשובה (צבי ועופר האילים. 
This idea of פרה אדומה was done (the first time) on the 2nd of Nissan; that same day נתנאל בן צוער נשיא לבני ישכר brought his קרבן לחנוכת המזבח.
The Rebbe explains that ישכר as a whole has to do with transforming קליפה to קדושה; as they are יודעי בינה לעתים לדעת מה יעשה ישראל which includes negative דיעות.
This is especially connected to נתנאל בן צוער as indicated in his name and more.
This is a Chukas Ma'amar. 
חוקת means engraved חקיקה.
The מאמר discusses the idea that תורה has two levels: תורה שבכתב ותורה שבעל פה and that the idea of three levels of תורה which are engraved חקיקה written כתיבה and spoken אמירה is what happens when the נשמה comes into this world: it reveals the source of the תורה on the level of חקיקה.   
זאת חוקת ה'תשמ"ב.  this is a Parshas Para Ma'amar.
Parshas Para is called "חקת התורה" because:
1) It has רצוא ושוב in it,
2) It has the idea of the מדות which motivate our life as Jews,
3)  It comes from the שרש ומקור התורה the idea of carved (rather than written) letters אותיות החקיקה.
This provides the strength to go to the lowest levels and ascend and go even higher: ירידה צורך עלי' and  כל הגבוה יותר ירוד למטה יותר.
 It has the strength to transform טומאת מת and to ascend from it to טהרה and then even to קדושה.
This is why it is connected to the Galuyos, because it has the strength to elevate even them.
גלות מדי is  תמימה based on what will happen after the transcendence (not before).
The idea of Avoda before the original sin of eating fdrom the tree of knowledge of good and evil, and what was added afterwards.
All of Yiddishkeit is about 'Dira BiTachtonim'.
This is the idea behind 'Zos Chukas HaTorah' as well as 'Zos Chukas HaPesach'. 
Para Aduma is t'shuva, this means being very far and elevating the very low, and in ths way reaching higher than high. Every aspect of Para Aduma reflects this. 1) Done out of the camp, 2) Represents the four galuyos, [3) Done by the Sgan Kohein, 4) Has no allusions as Kidusha, only as Tahara,] 5) Twice HaVaya is Z"A andAtik, 6) Is the Chuka (Chakika, engraved) of the entire Torah. Even Tzadikim can do T'shuva.
The classic discussion of Para Aduma is enhanced in this Maamar.
Para Aduma is "Chukas HaTorah" because it involves both Ratzu viShov. [On a level of Chakika].
This Maamar adds the issue (found in the Maamar of Para from 5700) that it touches on Yidden's free will, to error and correct and "burn" the Para (evil) altogether and to transform it.