Chullin – Daf 23
Our Gemara on amud beis discusses the laws of the Red Heifer and the “Calf-whose-Neck-is-Broken.” These are two unique rituals which have both extreme similarities and also differences.
- Both have to do with death. The Red Heifer is to cleanse death impurity and the Calf-whose-Neck-is-Broken is to atone for an unsolved murder outside the city.
- They are both bovine.
- In both cases, the animals are unfit if they were used for labor.
- Both are sacrificial rituals, but their process does not happen at the altar or in the Tabernacle/Temple.
Conceptually, these are both somber rituals, clearly of a sacrificial nature, yet taking place on the outskirts. They also are extreme in their requirement of purity in that the animal not have been worked for any purpose. Their existence on the edge, outside of the camp, likely has something to do with their connection to death and the need to manage and process the nihilistic feelings that come from death through rituals that are both outside the camp yet still a sacrificial process. As if to say, there is death, there are feelings of chaos and distance from G-d, but even from that place, we can reach out to Him. The requirement that these animals not be worked might be similar to the requirement for a mourner not to work (Shulchan Aruch Y.D. 380).
There are moments of loss where there is a need to stop, absorb, and grieve. It is not appropriate to push hard to “just move on.” It is important to be comfortable, for a period of time, in paralysis, grief, and shock.
Yet there is a noticeable dissimilarity between these rituals. The Red Heifer undergoes shechita, while the Calf-whose-Neck-is-Broken does not, but instead is killed by breaking its neck. In an obvious way, this suggests the brutality that we suspect the unsolved murder victim endured.
But there is more. Sod Yesharim (Parah) explains:
“Slaughtering with shechita represents an orderly process; while it is still death, it is via the approved process and represents the appropriate connection to G-d and transition from this world to the next through death. Since it is still disorienting and tragic, it feels disconnected from G-d, but as we said, though outside of the camp, it still is a sacrifice and connected to G-d.
“The Calf-whose-Neck-is-Broken represents the murder. It is a sudden death that feels subjectively even more disconnected from Providence. A random, senseless murder and a John Doe victim whom no one knew (he was outside the city – no one befriended him or escorted him (Sotah 46b)). This is a greater breach. The head violently severed from the body not only represents physical murder, but also represents spiritual murder: the complete alienation of the body from the soul, the head from the heart. To heal a rupture, one first recognizes and accepts the enormity of the rupture. Yet, even with that great distancing from G-d, it is still part of a sacrificial order. It is still service and connected to G-d, because in the end, the rupture heals and the reconnection happens.”
Time Wounds All Heels
Daf 24
Our Gemara on amud aleph discusses the criteria for qualification and disqualification of Levites: “Levites remain fit for Temple service with the blemishes enumerated in the Torah but are unfit with the passage of years, as they are fit for service only between the ages of thirty and fifty (see Numbers 4:47).”
Beis Yisrael (Behaalosecha 5709) reads a deeper hint in this statement. Blemishes do not automatically invalidate, but years do. People make mistakes in life, but they can be corrected; time, however, can never come back.
This is a heavy truth. There are times where a person spends years in guilt or indecision. He or she never makes the choice to go one way or the other out of fear of being wrong. While caution is understandable, staying in the same place and not taking action might be worse than making a choice. We can try to take the right action, and even if it turns out to be wrong, we can try to correct it. However, time that is lost cannot be recovered.
One of the hardest and most momentous decisions in life is whom to marry, and sometimes, tragically, whether one should get divorced. These decisions are often fraught with anxiety and fear of making the wrong call. That is all valid. Yet it’s also true that time keeps marching on, and so remaining in limbo by not making a decision might be appropriately cautious – or cause an even greater loss.