Parshas Chukas commences with the mitzvah of the Parah Adumah (Red Heifer) and many of the related rules of Tumas Mes (Defilement of a Corpse). The Torah then records the death of Miriam and narrates the complaints of B'nei Yisroel for water and the ensuing tragedy at Mei Merivah, in which Moshe struck the rock rather than speaking to it; Moshe and Aharon were then informed that they would not enter Eretz Yisroel as a result of this act. Subsequently, we read of the death of Aharon, as well as of the successful defensive war against Amalek, in which which B'nei Yisroel prayed to Hashem that they succeed. This is followed by more complaints by B'nei Yisroel near the territory of Edom, and subsequent punishment, which was alleviated by looking to the Nechash Ha-Nechoshes (Copper Serpent), such that those who turned to God in teshuvah (repentance) and subservience were spared. (V. Rashi on Bamidbar 21:8, from Gemara.) The Torah then hints about the miracles at Nachalei Arnon, in which Hashem slew the encroaching enemies of B'nei Yisroel without B'nei Yisroel even knowing about the matter until it was over, thereby sparing them from intimidation and warfare. The parshah concludes with the successful battles against Sichon and Og.

Why does the parshah begin with the mitzvah of Parah Adumah? The bulk of Parshas Chukas' narrative concerns sins, punishment, struggles, victories and salvation. What does Parah Adumah have to do with these topics?

As explained in previous divrei Torah in this series, Sefer Bamidbar is the book of transition, in which B'nei Yisroel begin the process of metamorphosis from a Dor Deah - a generation that lived without human effort and was sustained by God's open miracles - to a generation of settlers and farmers who would enter Eretz Yisroel and toil for livelihood and security. Parshas Chukas forms the climax of this transition.

The transition was difficult not only in terms of the new physical demands that it required, but it was also a major theological challenge, as the nation had to successfully assimilate the issues of reliance on Hashem and crediting one's own efforts. In other words, B'nei Yisroel were (and are) commanded to know that all success is in Hashem's control, and that human effort is ineffective without Divine Providence. While we are required to work for our sustenance and security, we must pray and know that Hashem is in charge and is the giver of all that we earn and have. The concept that B'nei Yisroel would have to wage their own wars, grow their own food and labor for all physical needs, while Hashem would at the same time be in total control and would in reality be providing all that seemed to be the product of human effort, was exccedingly difficult for B'nei Yisroel to assimilate.  

This situation is introduced in our parshah at the point of Miriam's death, for Chazal tell us that the well which accompanied B'nei Yisroel in the desert in the merit of Miriam ceased to flow upon her demise. (Taanis 9a, Rashi on 20:2) At this juncture, B'nei Yisroel realized that they were already undergoing the beginning of the transition to a life of toil for their sustenance, and they mistakenly perceived that God was expecting them to be the source of their own support, as He would no longer supernaturally provide water. The people felt abandoned, complaining (quite viciously) that God had led them into the midbar with full provision of necessities, only to abandon them there and insist that they henceforth provide for themselves. Similarly, after Aharon passed away, some people complained bitterly about their food, noting specifically their dislike for Mann (Manna). It is no coincidence that the complainers felt that something unique was transpring and began to gripe at that point, as the clouds of protection which were provided in the merit of Aharon were no longer present. (V. Rashi on 21:1 from Gemara Rosh Hashanah 3a.) These individuals perceived that Hashem was further removing His miraculous protection as part of the transition to life in Eretz Yisroel, but they erred in presuming that Hashem was transferring to them the ultimate ability to protect themselves, not realizing that divine protection was (and would always be) still necessary and to be relied upon.

The erroneous assumption of those who complained is anathema, for although Hashem requires man to work, He is always the ultimate provider and source of all sustenance. To illustrate this point, Hashem required that Moshe and Aharon speak to the rock and perform no action, so as to emphasize that only Hashem grants sustenance. This concept was further illustrated by the first military encounter in Sefer Bamidbar, marked by tefillah (prayer) of B'nei Yisroel for victory against Amalek and Hashem's subsequent vanquishing of the enemy. Human effort was put forth, yet total reliance on divine intervention was essential. So, too, the complainers were told to beseech Hashem by turning to the Nechash Ha-Nechoshes, thereby submitting that Hashem truly controls all. (V. Rashi on 21:8.) The story of Nachalei Arnon expands upon this concept, teaching that Hashem works from behind the scenes to protect and run the world; we cannot truly know or understand His deeds on our behalf.

And this is the key to the parshah, for the ability to approach life with a realization that all is in God's control, yet that we must put forth effort ("hishtadlus") to achieve our goals, is part of the greater mystery of Providence versus Free Will. By laboring for that which we have, while knowing that God is the ultimate and sole Being by Whose will all exists and transpires, we submit to God's humanly-unfathomable system for directing destiny.

This is why the Parah Adumah serves as the introduction of Parshas Chukas. The Parah Adumah is the paradyne Chok, for it counters all human logic and intelligence in its seemingly contradictory system of purifying the impure and contaminating the pure. The Parah Adumah proclaims that we conduct our lives by faith and reliance on Hashem, as we submit to His authority over the great mystery that is existence in this world.