Q. We became accustomed in our shul to announce when reading Parshas Ki Teitze, that one should have in mind to comply with the mitzva of remembering Mechias Amalek (the destruction of the Amalekites), since positive mitzvos require kavana (intention). Should we then add and follow up by announcing having kavana when remembering the Parah before we read Chukas?
A. On question 1651 we mentioned the reasons why some Poskim maintain that reading Parshas Parah is a Biblical obligation: namely: According to the Staipler Gaon zt’l (Bircha Peretz, Chukas, end of Shiurin Shel Torah), it derives from the posuk (end of Metzora); You should warn from becoming contaminated. The Torah obligates Beis Din to separate the nation from becoming impure.
Meshech Chochmo (Chukas) writes that it originates from the separation required by the Torah to isolate the Cohen Gadol before Yom Kippur and the Tamud (beginning of Yuma) equating it to the process of the Parah Aduma.
Artzos Hachaim and Emes LeYaakov (Beshalach 15: 25) mention it is included in the remembrance of the making of the eiggel, (Devarim 9: 7); since the Parah Adumah redeems the sin of the golden calf.
Aruch Hashulchan (685: 7) maintains that it is based on the posuk that Parah Adumah is an eternal law (chukas olam), even when we don’t have access to the ashes, we can still read it.
However, Horav Shlomo Miller’s Shlit’a opinion is that in this case, we should endeavor to maintain our eatablished minhogim and traditions and it suffices with what our Sages instituted already, So there is no need to further expand on what is already well instituted.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller Shlit’a