In Parsha Chukat a red heifer is burned completely and combined while burning with cedar wood, hyssop, and crimson wool until all is reduced to ashes. These ashes are then taken outside of the camp to be used for purification rites for the entire congregation according to the various impurities that they may incur.
This is another mitzvah that Hashem asks Israel to perform. Chukat – statute (Chet –8 Kuf -100- Tav-400) equals 508.
This is the same as Vi Ho Tzay Saw (Vav-Heh-Vav-Tzaddi-Aleph-Tav) which means 'torched.' This relates the idea of statute and purification contained in the first part of this statute.
A statute is a standard to live up to and abide by. When we fall from grace so to speak we need purification which is tied together in this idea of statute and torched both evolving the idea of purification through fire and spiritual cleansing including doing the mitzvoth that Hashem asks us to do.
A parallel gematria meaning is found here that will extend the concept of statute and purification into the symbol of life called 'the staff of Moshe and Aaron.
Hashem said to Moshe, "And of this staff Te Kahch, 'take' in your hand, for with it you will perform the [miraculous] signs." Exodus 4:17.
Te Kahch (Tav Kuf Cheth) is spelled the opposite of Chukat. The staff is the pinnacle of purification representing a seamless flow of life and spirituality. It is the interface between above and below. This staff represents then the transformation that occurs between the spiritual and the physical. This is something Hashem teaches us simply by being there for us all the time.
Bamidbar 20: 8. "Take the staff and assemble the congregation, you and your brother Aaron, and speak to the rock in their presence so that it will give forth its water. You shall bring forth water for them from the rock and give the congregation and their livestock to drink."
This is the same staff of Aarons that grew the almonds in the last Parsha Korach as well being used numerous times by Moshe and Aaron on their way out of Egypt. Moshe now strikes the rock to bring forth water however, it is not what Hashem asked him (speak to the rock) to do.
Bamidbar 20: 12. The Lord said to Moses and Aaron, "Since you did not have faith in Me to sanctify Me in the eyes of the children of Israel, therefore you shall not bring this assembly to the Land which I have given them.
Moshe was told to 'speak to the rock' but instead struck it. The error is that he had an opportunity to demonstrate the spirituality that is existent in all things but instead chose to act as though his actions were what produced the water (striking the rock).
If Moshe had spoken to the rock he would have demonstrated the life that is everywhere even within inanimate objects. He also would be showing Israel once again the miraculous power of Hashem. By striking the rock he diffused this message by taking too much upon himself.
The purpose of Torah is to teach us the ways of Hashem and to show us that every moment is filled with Hashem. The staff represents the connection to Hashem that each of us have allowing Hashem to work through us for everything we experience. It also represents the purity of unification. In conjunction with this the red heifer ashes of purification are so that if a person becomes tumah (ritually impure) then there is an exacting procedure for restoring them to wholeness or purity.
What does this mean for us today in terms of the discussion just presented?
Purification in mind means that Hashem is where we turn for everything. If we somehow lose our way then by the way mitzvoth, tzedakah, and Torah study we purify our internal engine with the fires of the eternal flame. Our hands may do the work however, nothing happens except by the agency of Hashem working through us. B"H
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