Chukas
Rabbi Jablinowitz
This week's parsha begins with the mitzvah of Parah Adumah and begins with the words, Zos Chukas HaTorah. Rashi explains that the Torah uses the term "chok" since Bnei Yisrael are typically ridiculed by the nations for keeping this mitzvah despite its apparent logical inconsistencies. Therefore, Hashem is emphasizing that this mitzvah is a "chok"; a decree from Hashem which must not be questioned. A number of pasukim later, while still dealing with the application of the laws of Parah Adumah, the Torah begins a section (Chapter 19, Pasuk 14), with the words Zos HaTorah. Why is there an emphasis in the beginning of the parsha on the term "chok", while in the continuation of the parsha the word "chok" is dropped?
The Sfas Emes teaches in the name of the Zohar and his grandfather the Chidushei HaRim that the word "chok" comes from the word "chakikah", an inscription and engraving. The words of Torah Shebe’alpeh must be engraved in the body of every person. The Sfas Emes explains this to mean that every action a person takes should be with the Torah perspective and with the intention of finding the holiness of the Torah found in the physical world. After all, Chazal teach that Hashem looked into the Torah and created the world. Therefore, the Torah is contained throughout the physical world, but in a hidden manner. And through all of our actions we are meant to unleash the source of Torah found in the world. This is the meaning of Chukas HaTorah.
This is the meaning of Chazal in the Gemara in Brachos 35B when they teach about the Doros HaRishonim, the great men of the earlier generations, Asu Torasan Keva U'Melachtan Arai, Zu V'Zu Niskaymah Beyadan. Since they made their Torah fixed and their work temporary, they were successful in attaining both. The Sfas Emes teaches that the word Keva, which means fixed, is similar to our word of "chok" which means inscribed. The great men of the earlier generations always had the Torah perspective engraved in their hearts, and everything they did was with an eye towards finding the holiness in this world, including their melacha, their physical work and involvement in the world. Therefore, Zu V'Zu Niskaymah Beyadan, they were successful in accomplishing both. When they were in essence looking for the Torah in every aspect of the world, in particular the physical world, and the actual physical activity was secondary, they were successful in both.
Rashi in the first chapter of Tehillim (pasuk 2) comments on the change in the pasuk from Toras Hashem to the term U'VeSoraso Yehgeh Yomam V'Laylah, In his Torah he studies day and night. He explains that a person through his hard work makes the Torah his own. Similarly, the Avodah of the Doros HaRishonim was to make the notion of Chukas HaTorah and Kevi'us HaTorah, their signature endeavor. This is emphasized by the term Torasan; their Torah was to find the Torah in everything including the physical.
The Rambam teaches in Hilchos Talmud Torah, Chapter 3, Halacha 12, Eiyn Divrei Torah Miskaymim B’mi Shemerapeh Atzmoh Aleihem, Torah study does not remain with one who learns Torah in a non-committed way, and with one who allows himself all physical pleasures. Rather Torah is fulfilled by total devotion and dedication, and by one who is willing to put himself through physical discomfort. The source for this is the statement by Chazal on our pasuk. Zos HaTorah, Adam Ki Yamus B’Ohel, Eiyn HaTorah Miskayemes Elah B’mi Shemamis Atzmo B’ohalei Hachachmah. Chazal learn from our verse that Torah is only maintained by the individual who is willing to “kill himself” in the tents of learning. The term to kill himself is understood by the Rambam to mean to limit one’s emphasis on his physical well being, and to instead focus on his spiritual and intellectual side. When he does this, his efforts will be longer lasting.
The Torah in the beginning of our parsha is emphasizing two different parts of our world; the intellectual study of Torah and the involvement in the physical world. The parsha begins with Zos Chukas HaTorah and as we explained, the Sfas Emes teaches that the Torah is emphasizing that our involvement in the physical world must be with the Torah engraved in our physical bodies. All of our actions must be with the goal of finding the hidden light of Torah which is contained within everything. And when Chazal teach Asu Torasan Keva U'Melachtan Arai, it doesn't refer to the interplay between Torah and work, but rather it expresses how I need to relate to work; with the emphasis on finding the Torah in work and everything else contained in the physical world.
But halfway through the first parsha the Torah teaches Zos HaTorah Adam Ki Yamus B'Ohel. This is not about having the Torah engraved in our bodies but it's about leaving the physical world and entering the world of Torah study. This is a world where rather than finding the Torah in the physical, I must reject the physical and focus exclusively on the spiritual and the intellectual, the world of Talmud Torah. And every Jew needs to define both activities as his Torah; the hard work in learning and forsaking the physical makes the Torah, U'VeSoraso Yehgeh Yomam V'Laylah, while his search for the Torah in everything fulfills the dictum of Asu Torasan Keva U'Melachtan Arai.
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