The Torah portion of Chukas takes its name from the word chukas, supra-rational Divine decree, that appears at the outset of this portion in reference to the laws of the Red Heifer.
The word chukas itself is etymologically related to chakikah, to engrave and hew out.[1] What is the connection between supra-rational Divine decrees and engraving?
Mitzvos are divided into three categories: Eidos, Testimonies; Mishpatim, Laws; and Chukim, Decrees. Eidos are commandments that serve as a testimony and remembrance of important events. Mishpatim are laws dictated by human intellect as well as by Divine intellect. Chukim are decrees that have no rational explanation.
A Jew instinctively desires to perform G-d's will.[2] This desire emanates from the essence of the Jewish soul, which transcends intellect. This instinct most often finds expression in the performance of Chukim.
When a person performs Eidos and Mishpatim, the soul's essential desire is not fully revealed, since the intellectual aspect of these mitzvos clouds the soul's purely supra-rational desire to fulfill G-d's will. Chukim, however, do not have the "excess baggage" of logic. Therefore, performance of the Chukim reveals the soul's essence.
The connection between Chukim and engraving lies in the fact that the superiority of Chukim over Eidos and Mishpatim is similar to the superiority of engraving over writing:
Writing is accomplished by joining ink to paper. Since the ink and the letters formed by it remain a separate entity from the paper upon which they are written, they therefore conceal that part of the paper upon which they appear. However, engraved letters are composed of the very substance upon which they are engraved, and therefore do not conceal it.
Since intellect tends to conceal the soul's essence, the performance of Eidos and Mishpatim is similar to writing, in that the intellect conceals the soul's essential desire to fulfill G-d's will just as written letters conceal the paper upon which they are written.
Chukim, however, are performed in a wholly supra-rational manner; there is nothing about them that would tend to obscure G-d's will and desire. They are therefore likened to engraved letters.
Chassidus explains[3] that there are actually two forms of engraving: letters engraved in a normal fashion and letters formed by hewing the material clear through. In the former, the letters in some small way do impede the brilliance of the stone in which they are engraved, and in this they are somewhat similar to written letters; in the latter, this impediment does not exist.
Within Chukim, too, we find two manners of Chukim: those that have some relationship to intellect - similar to an engraved letter; or chukah such as the commandment of the Red Heifer, that has no relationship to intellect - similar to a letter formed by hewing the stone through and through.
We thus understand that the performance of those Chukim that have some relationship to intellect lacks the degree of revelation found in the performance of the chukah of the Red Heifer. It is only in performing the latter kind of decree, where intellect does not enter the picture, that the soul's essence is revealed in all its glory.
Based on Likkutei Sichos Vol. VIII, pp. 124-129.
Notes:
- (Back to text) Likkutei Torah beginning of portions of Chukas and Bechukosai.
- (Back to text) See Rambam conclusion of ch. 2 of Hilchos Geirushin.
- (Back to text) Ma'amar Ain Omdin 5667; BaSukkos 5710.
The opening section of the Torah portion Chukas describes the purification ritual of the Parah Adumah, the Red Heifer, one of the foremost suprarational commandments - Chukim - of the Torah.
At the beginning of the portion, the verse says:[1] "This [the laws of the of Parah Adumah] is the chukah of the Torah...." Our Sages ask:[2] Would it not have been more appropriate for the Torah to state "This is the chukah 'of the Parah Adumah,' " rather than "of the Torah"?
They answer[3] that the verse's terminology indicates that the suprarational decree of Parah Adumah is indeed "the Torah" - it is a foundation and chukah for the entire Torah, in that all mitzvos are to be viewed as Chukim.
This is so because all mitzvos are in essence G-d's Will, and as such transcend human logic; even mitzvos that are logical are manifestations of Divine Will that have been drawn down and clothed in reason.
This is why all commandments, including the eminently logical, are to be performed not out of any rational imperative but simply because G-d has decreed them. This is reflected in the text of the blessing made for all mitzvos, "...and He has commanded us."
Thus, by stating "This is the chukah of the Torah...," the verse is informing us that although mitzvos are generally divided into rational and suprarational commandments, the essential component of all mitzvos is suprarational in nature.
The above enables us to understand the advice of the Mishnah in Avos:[4] "Be as careful in [the performance of] a minor mitzvah as of a major one...."
A person may well ask: How is it possible to perform "a minor Rabbinic regulation," as scrupulously as the most major of commandments? Especially so, when the Torah itself - the "Torah of Truth" - classifies one commandment as major and the other as minor.
According to the above, however, the answer is clear: With regard to the logical aspect of mitzvos, there do indeed exist differences in commandments - rational and suprarational, major and minor, etc. However, with regard to the essence of the mitzvos, they are all expressions of the Divine Will; no differences exist. They are all suprarational, all major.
Just as this is so with regard to the mitzvos themselves, so too regarding the effect they have on the person who performs them.[5] Fulfilling any of these expressions of Divine Will - no matter how seemingly minor - utterly unites the individual with G-d; going against any expression of Divine will - no matter how seemingly minor the infraction - has a major detrimental effect on the person's attachment to Him.
What enables the Jew to feel that the observance of even a seemingly minor commandment has an effect on his overall connection with G-d?
It derives from the essence of the Jew's soul, an essence that itself wholly transcends logic.[6] This finds expression in the famous saying:[7] "A Jew neither desires nor is able to be separated from G-dliness."[8]
Understandably, it is almost impossible to expect that the unity felt by the essence of a person's soul be consciously perceived throughout the year. Nevertheless, when this feeling is roused during special times of the year, it leaves an impression on the person's ongoing level of rational spiritual service, so that the person is able to be aware of the positive or negative import of his every action.
There is a lesson here with regard to one's efforts in helping a fellow-Jew: It is not enough to merely help one's fellow perform the "major" mitzvos; one must realize that all mitzvos are major, and the performance of even a seemingly "minor" one can carry a person to the greatest heights.
Based on Likkutei Sichos Vol. XIII, pp. 67-70.
Notes:
- (Back to text) Bamidbar 19:2.
- (Back to text) Likkutei Torah, beginning of Chukas.
- (Back to text) See Likkutei Torah ibid.; commentary of Or HaChayim on this verse.
- (Back to text) 2:1.
- (Back to text) See Tanya Ch. 24; Kuntres U'Mayon 3:3ff.
- (Back to text) See Likkutei Sichos IV, p. 1056ff; Volume VIII, p. 129ff.
- (Back to text) HaYom Yom p. 73.
- (Back to text) See Tanya Ch. 18 and onward.
Korach