1. The Satmar Rebbe, ZY"A, in Divrei Yoel (Parashas Chukas p.92) asks why the Torah refers to the mitzvah of Parah Adumah as "chukas haTorah", rather than using a more specific term such as "chukas hatumah." The Rebbe explains that the Parah Adumah is a chok (mitzvah without rational explanation) that encompasses the entire Torah and represents matters that are hidden from us and known only to Hashem. We, as mortal human beings, have no hand in these matters and must leave the understanding of these commandments entirely up to Hashem. One such matter, the Rebbe notes, is the the coming of Moshiach. Since the coming of Moshiach is dependent on our observance of the entire Torah, the mitzvah of Parah Adumah, called "chukas haTorah," represents the inyan of the geulah, and we learn from this that we must not attempt to force the coming of Moshiach or to understand the deep secrets that lie within the concept of the geulah. Rather, we must follow the Torah and mitzvos with simple faith.
"All the laws of the Parah Adumah are allusions to the matter of the geulah, as explained above. There is, within the concept of the Parah Adumah, a great indication to the fact that it is forbidden to work or put forth effort at all, in the matter of the redemption. This is also taught by the Yalkut. He explains that in this fourth exile, which is compared to a calf (parah) we must simply wait patiently for Hashem's salvation. This is also stated by the .... He explains that we must wait patiently for it is necessary to observe the Torah and have emunah and not, chas v'shalom attempt to hasten the time of Moshiach before the time pre-ordained by heaven. I have also explained in my sefer Vayoel Moshe, that any effort on our part to push for the final redemption will only bring danger, R"L. We are adjured by oath not to take back Eretz Yisroel by force, rather it is necessary to increase in Teshuvah, mitzvos, good deeds, and prayers and supplication berfore the Creator, may His Name be blessed, and through this we will have the strength to merit divine favor and a speedy redemption, but chas v'shalom to make any physical move to bring Moshiach; and this is the concept of the Parah Adumah. The Para Adumah represent our mission to have emunah and not to force the coming of Moshiach as explained above; for we see clearly that anyone who attempts to bring moshiach himself becomes contaminated, and even contaminates others. The true path is, instead, to understand that the main aspect of complete faith is to believe in the geulah even if it seems delayed in arriving.
"In light of the above words, through the reading of Parashas Parah, it is necessary to take to heart the allusion: not to engage in any human effort to bring the geulah. The entire redemption and the foundation of emunah is dependent on this as we explained above. It is necessary for us to prepare ourselves for the final geulah by doing Teshvuvah, mitzvos and good deeds. This is what will bring the geulah. We must understand that the exile n which we currently find ourselves is a decree of the blessed Creator according to his unfathomable wisdom and it is not up to us to question, instead we must go with simple faith.
"Through the reading of the parasha of the Parah Adumah the strength of purity and the strength of the Torah and the mitzvos is generated before the Blessed Creator, and He will have mercy on His People and on His land and we will merit a speedy and complete salvation. The Master of all Worlds will rain down a spirit of purity into the hearts of the Jewish People in order that we should merit to do complete Teshuvah and merit to cling to Hashem in truth and wholesomeness. We should soon merit to see the complete salvation and uplifting of the pride of the Torah and Yisoel, together with the revelation of the honor of Heaven upon us speedily and in our days, Amein!" (Divrei Yoel, Parashas Chukas pp. 92 - 93)
2. "The Anshei Keneses Hagedolah established that we should pray for the arrival of Moshiach and the rebuilding of Yerushalayim three times every day (in Shemonah Esrei wherein we daven "Es tzemach Dovid..." and "V'l'Yerushalayim Iyrcha...") so that we should not, chas v'shalom divert our attention from these matters (Moshiach and the final redemption). In truth, chazal intended that we should not put forth physical effort to hasten the geulah, while at the same time we must not commit sins to delay the coming of Moshiach. It is necessary to only believe with simple faith without attempting to be wise in the matter of the geulah. We must increase in mitzvos, good deeds, prayers, and supplications before the creator. The Rambam, Z"L, also warns that we must not engage in physical effort or be involved in any matter of this sort to bring the geulah, rather we must have faith in Hashem..." (Divrei Yoel Parashas Chukas, p. 92)
3. The Satmar Rebbe, ZY"A, (Divrei Yoel Parashas Chukas p. 92) explains that Yerushalayim was meant to be the Holiest of all place and remain pure and free from Avodah Zara. Unfortunately today, the Rebbe explains, Yerushalayim has been contaminated by impure forces. How will Yerushalayim become purified? Hashem Himself will purify Yerushalayim when Moshaich comes.
Two lessons can be learned from the above section of Divrei Yoel. Firstly it will be Hashem who will purify Yerushalyim. We do not have the power to effect this sanctification. We must leave this up to Hashem only. Secondly, we learn what the Torah-true perspective on Eretz Yisroel is. Eretz Yisroel is a Holy Land, whose benefits should be used solely in the service of Hashem. We must never fall into the dangerous trap of believing that Eretz Yisroel is a secular nation, chas v'shalom that should be active in the world’s political scene. This is a terrible disgrace to the true greatness of the land.
4. Shlomo Hamelech in Koheles says that even though he was the wisest man on the face of the earth, a true understanding of the mitzvah of parah adumah was hidden from him. The Satmar Rebbe explains that another matter was also very hidden from Shlomo Hamelech: the matter of the geulah. The Rebbe explains that Shlomo Hamelech attempted to rush the arrival of Moshiach by marrying wives from all the different nations, in order that the strength of the nations should come under his dominion. Shlomo failed in his endeavor, and Mosiach did not come in the days of Shlomo Hamelech. (Divrei Yoel Parashas Chukas p. 85)
Even though King Shlomo was the wisest of all men, even he could not find a legitimate way to bring moshiach before the proper time. This is because there is simply no legitimate way to bring Moshiach before the proper time. We must understand that our job on this world is not to try to be smarter than the divine will. We must learn this lesson and walk in the path of the Torah in simplicity. If we follow this way, we will merit, with the help of Hashem, to become true avdei Hashem.