Kahane on the Parsha
Rabbi Meir Kahane- Parshat Chukat
CHUKIM: TO WHAT END???
The Torah declares concerning the Red Heifer, "This is the
chok of the Torah" (Numbers 19:2). Rashi comments: "Since Satan and
the nations ridicule Israel, saying, 'What is this commandment and what is its
rationale?' the Torah uses the word 'chok,' as if to say, 'It is a divine
decree and you have no license to question it.'"
Truthfully, however, why DID G-d give us chukim which Satan and
the nations would be able to ridicule for being irrational? The answer is that
the chukim are certainly rational, but the Torah leaves us in the dark so that
they operate solely as decrees, serving as prototypes for all the other
commandments. They inform us that we must relate to all mitzvot as decrees - we
must do them simply because G-d said so - even if the reason for some of them
are relatively straightforward. The Sifra (as quoted by Rashi to Kedoshim
20:26) states:
"How do we know that a man should not say, 'I cannot abide
pork, I cannot bear to wear a garment of Shaatnez,' but should rather say, 'I
can eat the pork and wear the garment, but what can I do if my Father in Heaven
has decreed otherwise?' It is said (Leviticus 20:26), 'And I have separated you
from the nations that you should be Mine' - that you should be separated from
them for My Name's sake and accept the yoke of heaven."
Doing the mitzvot out of submission to G-d brings merit to the
Jewish people. As the Rabbis said: "The Torah states, 'Only be steadfast
in not eating the blood, for the blood is the life' (Deuteronomy 12:23). If we
are awarded for abstaining from blood, something which man finds disgusting,
then how much more so will we bring merit to ourselves, our children, and all
our descendants until the end of time if we abstain from thievery or illicit
relations, things which man craves and desires" (Makkot 23b).
Even without G-d's commands, there are many mitzvot a person
would fulfill anyway, either because they are loathsome (e.g., consuming blood)
or because they are moral and beneficial (e.g., honoring one's parents). If,
however, he fulfills them not because they are divine commands but because they
seem logical, he does NOT achieve the holiness one attains as a result of
breaking one's lust, arrogance, and ego. Only when a person does a mitzvah
because he is COMMANDED can he ascend spiritually.
G-d therefore COMMANDED us not to consume blood, transforming an
instinctive act into a holy means of quashing the ego. This is the intent of R.
Chanania ben Akashia's comment that "G-d wished to bring Israel merit
(l'zakot); He therefore provided them with much Torah and mitzvot"
(ibid.). The word "l'zakot" connotes not only merit (zechut), but
purity (zach). G-d wished to purify His people and refine them of the dross of
egotism. He wished to purge their egos and place fetters on the bestial will
and pride of man. He therefore gave us the mitzvot. When man performs all his
deeds exclusively in accordance with the command of G-d, he becomes purified
and ascends spiritually, which is the purpose of life.
The Rabbis said: "Does G-d care whether a person chooses a
kosher animal or a non-kosher one; whether he slaughters it properly before
consuming it or not? Does it help G-d? Does it harm Him? [No, rather the]
mtizvot were given to refine Israel and mankind" (Tanchuma, Shemini 8).
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