Barbara Ginsberg’s Desktop
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).
The Jewish Idea
Shabbat Shalom!
If you are interested in reading
more
Divrei Torah from Rabbi Meir and
Binyamin Kahane HY"D, you can purchase the book at both of the following
two links:
Anyone
reading this Rabbi Meir Kahane or Rabbi Binyamin Kahane article and is not on my personal list to
receive the weekly articles and would like to be, please contact me at:
To view
articles written by Rabbi Meir Kahane and Rabbi Binyamin Kahane go to blog:
Facebook
Links:
Barbara Sandra Ginsberg
Otzma Yehudit for Anglos
No comments:
Post a Comment