CHUKKAT: The Thirty-ninth Sedra of the Torah
Numbers 19:1-22:1

Last week’s Sedra Korach ends with the demarcation of duties and perquisites of priests and Levites.  Fundamental to their sacred access is their status of ritual purity.  Rules are provided in this week’s Sedra Chukkat at the outset.  Then follow succinct accounts of crucial events: the deaths of Miriam and Aaron, the fate of Moses, continued hardships, objections, and punishments of Israel, and encounters with hostile nations.


The Eternal explains to Moses and Aaron: The following is a statute (Chukkat) of the Torah which the Eternal has commanded and which you should communicate to the Children of Israel.  They must provide you with a completely red cow, which has no defect and has not borne a yoke.  You must then give it to Elazar the priest, who shall remove it from the camp and have it slaughtered before him.  Elazar the priest shall then sprinkle its blood with his finger toward the front of the tent of meeting seven times.

He shall then have the cow burned in his sight—its skin, its flesh, its blood, along with its dung—and throw into the fire: cedar wood, hyssop and crimson material.

Let the priest then wash his garments and bathe his body in water.  He may then enter the camp, but he is impure until the evening.  In addition, the one who burned it must wash his clothes and bathe his body in water, and he is impure until the evening.

A pure man shall gather up the ashes of the cow and put them in a clean place outside of the camp, where they shall be reserved for water of purification from sin.  He also shall wash his clothes and be impure until the evening.

This shall serve the Children of Israel and the alien who sojourns in their midst as an everlasting statute.


One who has contact with a human corpse shall be impure for seven days.

These are the rules:

If a person dies in an enclosure such as a tent, whoever is in the tent and whoever enters the tent is impure for seven days, and any open vessel without a lid fastened upon it is impure.

Outside of an enclosure such as in a field, anyone who touches a corpse, whether the person died of natural causes or by violence, or a human bone, or a grave, is impure for seven days.


In order to become pure he must be purified by the ashes on the third day and on the seventh day.  If not, he will defile the tabernacle of the Eternal and be cut off from Israel.

In order to achieve purification, fresh water shall be combined with some of the ashes in a vessel.  Then a pure man shall dip hyssop into the water and sprinkle it upon the tent and upon all of the vessels and the people who were in it, or upon the one who had contact with the person who died, whether violently or naturally, the bone, or the grave.  The pure person shall sprinkle it upon the impure person on the third day and on the seventh day, purifying him on the seventh day, but he still must wash his clothes and bathe in water to be pure by the evening.

Unless the water of purification is thrown upon him, he remains impure indefinitely.

The one who sprinkled the water of purification must wash his clothes.  Whoever touches the water of purification is impure until the evening, and whatever that impure person touches becomes impure.  Whoever touches him shall be impure until the evening.


All of the congregation of the Children of Israel arrive in the wilderness of Zin in the first month (cf. 33:36-38), staying at Kadesh.  There Miriam dies and is buried.


There was no water for the congregation, so they assemble against Moses and against Aaron.  (Cf. Exodus 17:1-7)  The people quarrels with Moses:  Better that we had perished when our brethren perished before the Eternal!  Why have you brought the Eternal’s congregation to this wilderness to die in it along with our beasts?  Why have you removed us from Egypt to bring us to this horrible, infertile place, incapable of figs or vines or pomegranates, without water to drink?

Moses and Aaron seek refuge from the congregation at the entrance of the tent of meeting, where they fall upon their faces and the dense presence of the Eternal appears to them.  The Eternal tells Moses to take the staff and assemble the congregation.  You and Aaron your brother, speak to the rock in their sight to give forth its water (cf. Exodus 17:6).  Thus shall you bring forth for them water from the rock and give drink to the congregation and their beasts.

So Moses takes the staff from before the Eternal (cf. 17:25) as He commanded him.  Moses and Aaron gather the community in front of the rock, “and he says to them: ‘Now listen, O rebels, shall we bring forth for you water from this rock?’” (20:10)  Moses then lifts his hand and strikes the rock with his staff twice, and abundant water pours forth, which the congregation and their animals drink.

To Moses and to Aaron, the Eternal says the following: Because you did not in good faith sanctify Me in the sight of the Children of Israel, therefore you will not bring this congregation to the land which I am giving to them.

They are the waters of Merivah, which means “Quarrel,” in that the Children of Israel quarreled with the Eternal, who was sanctified there (cf. Exodus 17:7).


Moses then sends messengers from Kadesh to the king of Edom.  Thus declares your brother Israel (cf. Genesis 25:30; 36:1-8), they say:  You know of the hardship that has befallen us, how our ancestors went down to Egypt, how the Egyptians dealt harshly with them and with us, how we cried out to the Eternal, who heard our voice and sent an angel to bring us out of Egypt; here we are now in Kadesh, on the border of your territory.  Allow us safe transit through your land, we shall not stop in your fields or vineyards, we shall not drink water from your wells; we shall remain strictly on the king’s highway until we pass through your territory (cf. Deuteronomy 2:1-8)!

Edom rejects Israel’s petition and threatens military action if its rejection is not respected.  The Children of Israel appeal and attempt to reassure Edom that they will take only the highway, that they will pay for any water that man or beast might drink on the way, and that their passage would be only on foot.  Their appeal also is rejected, additionally with a demonstration of force by the appearance of people from Edom’s side heavily armed.  Thus Edom refuses to allow Israel to pass through its territory, and Israel turns away from Edom.


The Children of Israel then journey from Kadesh, and all of the congregation arrive at Mount Hor.  There, on the boundary of the land of Edom, the Eternal announces to Moses and to Aaron that Aaron will be gathered to his people, that he will not enter the land that the Eternal is giving to the Children of Israel “because you disobeyed My command for the waters of Merivah.” (20:24)  Moses is instructed to bring Aaron and his son Elazar up to Mount Hor.  There he is to remove Aaron’s vestments and transfer them to Elazar his son.  There Aaron is to be gathered to the dead.

Moses does as the Eternal commanded.  They go up to Mount Hor in the sight of all the congregation.  Moses transfers Aaron’s vestments to Elazar his son, and Aaron dies there at the top of the mountain.  Moses and Elazar come down, and all the congregation sees that Aaron has passed away.  All the house of Israel weeps for Aaron for thirty days.


The Canaanite king of Arad, dwelling in the Negev, learns that Israel is coming by way of the Atarim.  He attacks them and takes captives from them.  Israel makes a vow to the Eternal: If You deliver this people to me, then I shall proscribe their cities.  The Eternal hears the voice of Israel and delivers the Canaanite to Israel.  They and their cities are proscribed.  The name of the place is Chormah, “proscription.”


From Mount Hor they follow the Sea of Reeds to go around the land of Edom, but the people grow impatient on the way.  They speak out against God and against Moses: Why have you brought us up out of Egypt to die in the wilderness? There is no food and there is no water, and we cannot stand the accursed bread!

The Eternal sends venomous serpents against the people: they bite the people, and many of Israel die.  The people appeal to Moses: We have sinned in speaking against the Eternal and against you; pray to the Eternal to remove the serpents from us!  In respect of Moses’s prayer, the Eternal instructs him to make a fiery serpent and mount it upon a pole, so that whoever is bitten can see it and live.  Moses thus makes a copper serpent and places it upon the pole.  It serves the purpose that the Eternal intended.


The Children of Israel journey on, encamping along the way at Ovot, at Iyey Ha’avarim in the wilderness next to Moab on the east, at the Zered wadi, and in the wilderness between the Arnon border of Moab and the Amorite border.  In The Book of the Wars of the Eternal is found the following: “…Wahev in Sufa and the Arnon wadis and the lower slope of the wadis which extend to the settlement of Ar alongside the border of Moab.”  From there they continue to Be’er, which means “well” and is the place where the Eternal said to Moses, “Gather the people, and I shall give them water!”

Then Israel sings this song:

Rise up, O well, be regaled with these words:
O well dug out by rulers, by nobles of the people,
with their own scepter and staffs–
from wilderness a gift!

And from Mattanah, “a gift”: Nachaliel, “wadi of God”;
and from Nachaliel: Bamot, “heights”;
and from Bamot: the valley which is in the countryside of Moab,
the summit of Pisgah,
overlooking the wilderness waste.


Israel sends messengers to Sichon, king of the Amorites:  Let me pass through your country.  We will not turn off to field or vineyard or drink water from a well.  We shall travel only the king’s highway until we have passed through your territory.

But Sichon denies Israel passage and instead goes out to the wilderness with all of his people to confront Israel and attack them at Yahatz.  Israel strikes back with the sword and conquers their land and all of its cities from the Arnon to the Jabbok, as far as the Ammonites, whose border is strong.  Israel settles in the land of the Amorites and in all of their cities, in Cheshbon and in all of its surrounding towns.

Cheshbon was the city of Sichon, king of the Amorites, as he conquered it from the former king of Moab as far as the Arnon.  Therefore the poets would say:

Come to Cheshbon,
built and established,
the city of Sichon!

Fire went out from Cheshbon,
Sichon’s city,
to consume Ar of Moab,
lords of the heights of Arnon.

Woe to you, O Moab!
Your god Chemosh
has allowed his children
to become fugitives and captives
of Sichon, the Amorite king!

But we shoot them down
into oblivion,
from Cheshbon to Divon;
cause desolation as far as Nofach,
which is by Meydeveh!

Moses dispatches scouts to reconnoiter Jazer.  Israel captures its towns and dispossesses the Amorites who are there.


They turn and ascend the road to Bashan.  Og, the king of Bashan, emerges with all of his people to engage them in battle at Edrei.  The Eternal tells Moses not to fear him: I will give him and his people and his land into your hand.  You will do to him as you did to Sichon, king of the Amorites, who lives in Cheshbon.  Indeed they defeat him and his sons and his people thoroughly, leaving no survivor, and they possess his land.


The Children of Israel set out again and then encamp in the plains of Moab, across the Jordan from Jericho.



Haftarah for Shabbat Chukkat
Judges 11:1-33

Jephthah the Gileadite, a heroic fighter, was the son of Gilead and a harlot.  Gilead had other sons by his wife.  When they grew up, they drove Jephthah away and denied him an inheritance in their father’s house.

Jephthah settles in the land of Tov and draws around him a questionable entourage.  But the time comes when the Ammonites attack Israel, prompting the elders of Gilead to call upon Jephthah to be their leader in defending against the Ammonites.  Jephthah reminds the elders that they had once shown him hatred and had driven him away.  They acknowledge that now they need him for this military challenge.

So Jephthah stipulates that he will lead them in battle if they will acknowledge him as their leader not only for the battle but also if he is victorious, after the Eternal delivers the Ammonites into his hand.  They so pledge with the Eternal as witness and establish Jephthah as their leader before the Eternal at Mitzpah.

The first thing that Jephthah does is to send messengers to the king of the Ammonites seeking peace and not war.  But the Ammonite king tells the messengers of Jephthah that the land surrounded by the Arnon, the Jabbok and the Jordan, was taken from them by Israel when Israel came up from Egypt.  Thus, he demands, Israel should restore that land to him.

Jephthah sends his messengers again to explain to the Ammonite king that when Israel came up from Egypt and arrived at Kadesh, they requested peaceful passage through the land of Edom.  The king of Edom denied their request, so Israel went around Edom and around Moab and encamped on the other side of the Arnon without invading the border of Moab, which was the Arnon.  (Cf. Numbers 20:14-21)  Then Israel sent messengers to Sichon, king of the Amorites, king of Cheshbon, requesting from him peaceful passage through his land to their destination.  But Sichon would not grant Israel passage.  Instead he gathered all of his people and fought against Israel at Yahatz.  The Eternal, the God of Israel, delivered Sichon and all of his people into the hand of Israel so that Israel took possession of all of the land of the Amorites, who were then its inhabitants.  (Cf. Numbers 21:21-25)  The boundaries of the land were from the Arnon to the Jabbok and from the wilderness to the Jordan.

Now, says Jephthah, do you think that you should dispossess us of the land which the Eternal, the God of Israel, has taken from the Amorites for His people Israel?  You should possess whatever your god Chemosh has taken for you, and that which the Eternal our God has taken for us shall we possess!  (Cf. Numbers 21:26-30)  Do you think that you are better than Balak son of Tsippur, king of Moab?  Did he ever fight against Israel?  (Cf. Numbers 22:2ff.)  While Israel dwelled in Cheshbon and in Aroer and their nearby towns, and in all of the cities along the Arnon, for three hundred years, why did you not recover them within that time?  I have not wronged you, but you would wrong me by attacking me.  Let the Eternal judge between the Children of Israel and the Children of Ammon!  But the king of the Ammonites does not pay heed to the words which Jephthah sends to him.

Then the spirit of the Eternal comes upon Jephthah: he passes through Gilead and Manasseh, through Mitzpah of Gilead, and then to the Children of Ammon.  Jephthah vows to the Eternal: If You deliver the Children of Ammon into my hand, then whatever emerges from the doors of my house to meet me when I return in peace from the Children of Ammon shall be the Eternal’s and I shall offer it up as a burnt offering! (Cf. Judges 11:34-40)  Jephthah attacks the Children of Ammon, and the Eternal delivers them into his hand.  He strikes them from Aroer to the entrance of Minnit, twenty cities, as far as Avel Keramim, with a very great slaughter.  Thus are the Children of Ammon overtaken by the Children of Israel.



Pesikta Rabbati 14:65a

A gentile once asked Rabban Yochanan ben Zakkai:  The things that you do with the Parah Adumah (see laws of the “Red Cow,” 19:1-22) seem like magic.  You obtain a cow, burn it, crush it, and pour water over its ashes.  If one of you is defiled by a human corpse, you sprinkle two or three drops and declare, “You are pure!”

Rabban Yochanan ben Zakkai asked the gentile:  Have you ever been invaded by a bad spirit?  No, said the gentile.  Well, then, asked the Rabbi, have you ever seen what they do to one who has been?  They turn roots into smoke under him, pour water upon him, and the bad spirit goes away.  Says the Rabbi: Do your ears hear what your mouth is saying?  The bad spirit is the spirit of impurity, as is written: “I shall also make the false prophets and the impure spirit pass away from the Land.” (Zechariah 13:2)

When the gentile left, his students said to him: Rabbi, you refuted him with a reed, but how would you answer us?  The Rabbi said to them:  A corpse does not defile, and water does not purify.  Rather, it is simply a statute of God.  The Holy One, blessed be He, said:  I have made a statute, issued a decree, which you are not permitted to transgress!  “This is a statute of the Torah which the Eternal has commanded…!” (19:2)

Another question about Parah Adumah:  Why are all the other offerings male, while this one is female?  Said Rabbi Ayvu:  It may be likened to a handmaiden’s child who soils the palace of the king. Says the king: Let the mother come and clean up her child’s mess.  Thus said the Holy One, blessed be He: Let the cow come and atone for the incident of the calf!

Numbers Rabbah 19:9-10

“Moses and Aaron gather the community
in front of the rock…”

As there would not be enough space
for more than 600,000 to stand before the rock,
this must mean that everyone saw himself standing over the rock
and that they saw all of the miracles that were of the rock.

They began to call for Moses to bring forth water from a particular rock that they saw.  Remembering the miracle at Rephidim (Exodus 17:1-7), where Moses struck the rock and water came forth, they said:  Moses knows how to bring forth water from a rock.  If he wants to, he can bring forth water from this rock!

Now Moses faced a dilemma before God and a danger to himself:  If I listen to them, I will violate the words of God, who intends for me to bring forth water from a different rock.  On the other hand, God “captures the wise in their presumption” (Job 5:13): For these forty years since the incident of the scouts, Moses carefully avoided showing anger at his people because he feared that the Holy One, blessed be He, would include him in the promise He made at that time, “Not one of these men…will see the good land…!” (Deuteronomy 1:35)

“Here is a rock,” the people acclaimed, “Just as you chose to bring forth water from another rock, bring forth water from this rock!”  Moses shouted at them: “Listen, O rebels, shall we bring forth for you water from this rock?” (20:10)  This is meant to imply that Moses brought forth water not from the rock that the people had seen, but from the rock that the Holy One, blessed be He, commanded him.  But in his anger, he struck the rock not once but twice.

“Because you did not act
faithfully to Me…
you will not bring this congregation
to the Land…”

But was any of this worse than what Moses had said before?  When God promised to satisfy the people’s yearning for meat for many days, Moses reacted: “Are there enough flocks and herds to be slaughtered to feed them?  Could all the fish in the sea be harvested to suffice them?” (Numbers 11:22)  Why did God not pass an edict upon Moses at that time, when he angrily denied God’s power to satisfy the needs of His people?  Those direct words were certainly more faithless than Moses’s frustration before the rock!

To what may this be compared?  To a king whose confidante speaks harshly to him in private, and the king does not punish him.  But another time, when the confidante speaks against the king in the presence of the king’s legions, the king sentences him to death.

Similarly, the Holy One, blessed be He, effectively says to Moses:  The first time, when you spoke against My power to fulfill My promise to My people, harsh as those words were, they were just between you and Me.  But before the rock, even though what you said and the fact that you hit the rock instead of speaking to it, as I had commanded you, were not very offensive, the fact that you committed these acts in the presence of the Children of Israel was a greater offense.  Not so much the words but the situation was deserving of death in the wilderness, as was said: “Because you did not act faithfully to Me to sanctify Me in the sight of the Children of Israel, therefore you shall not bring this congregation to the Land that I am giving to them.” (20:12)

Numbers Rabbah 19:27

“Israel sends messengers to Sichon, king of the Amorites:
Let me pass through your country.
We will not turn off to field or vineyard or drink water from a well.
We shall travel only the king’s highway until we have passed through your territory.”

This is what is meant by the verse:

“Trust in the Eternal,
and do good;
settle in the Land,
and be a faithful neighbor.”
(Psalms 37:3)

and, in addition, by the verse:

“Depart from evil,
and do good;
seek peace,
and pursue it!”
(Psalms 34:15)

The Torah does not generally require the pursuit of commandments.  For example: “If you chance upon the nest of a bird…” (Deuteronomy 22:6); “If you encounter your enemy’s ox…” (Exodus 23:4); “If you see the ass of your enemy…” (Exodus 23:5); “When you beat down the fruit of your olive tree…” (Deuteronomy 24:20); “If you enter the vineyard of your neighbor…” (Deuteronomy 23:25)—if the occasions arise, you are commanded concerning them, but not to pursue them.  However, with respect to peace, “Seek peace, and pursue it!”: “Seek” and “pursue?”  Even in another place!

Even though the Holy One, blessed be He, said to them of Sichon, “Begin the occupation; engage him in battle!” (Deuteronomy 2:24) they sought peace: “Israel sends messengers (of peace) to Sichon…’Let me pass through…!’”



Copyright © 2018 Eric H. Hoffman
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