Chukat/Balak Dvar Torah

This Shabbat we read two Torah portions, Chukat and Balak. It also marks the anniversary of the release of the Previous Lubavitcher Rebbe, Rabbi Yoseph Yitzchak Schneerson, from soviet imprisonment.

  The first portion begins by discussing the Mitzvah of the red heifer, the ashes of which were used to purify people who had come into contact with dead bodies. The word Chukat means a statute. The commandments of the Torah are divided into three groups: testimonies, statutes, and judgments. Judgments (Mishpatim) are commandments which logic demands such as not murdering, helping the poor, and respecting parents. Testimonies (Edot) are Mitzvot that are reasonable but are not logically inherent, such as eating Matzah to commemorate the Exodus and keeping the Shabbat to commemorate creation. Statutes (Chukim) are Mitzvot that are followed purely because they are the will of Hashem, such as not eating meat and dairy together and the law of the red heifer.

  These three categories represent different levels in our bond with Hashem. In the first, we only bond with Hashem when it suits us. We give nothing of ourselves away. In the second, we give ourselves over as long as we are comfortable. We don't go beyond our comprehension. In the Chukim, we give ourselves over entirely. This is also alluded to in the word Chukah. Chakikah in Hebrew means engraving. The difference between writing and engraving is that when we write, the ink and paper remain two entities. When we engrave, the letters become part of the stone. The Chukim represent our bond with Hashem that is like engraving: we are one with Him and He is one with us.

   All commandments can be fulfilled in the manner of Chukim. Although the general Mitzvah is understood, we follow the details because it is the will of Hashem.

   The second portion is Balak. Balak speaks of a sorcerer named Bilam who was hired to curse the Jewish people. Although he tried, each time he opened his mouth to curse he said blessings instead. Amongst the statements he made was Hashem doesn't look at the iniquities of the Jewish people because Hashem is their G-d. From this we see that when our bond with Hashem is the bond of Chukim, we reach a new level of protection and blessing. We also learn that we must overlook other people's faults, realizing that their being a part of Hashem?s people is far more worthy of consideration.

   The Previous Rebbe was arrested for disseminating Judaism in Russia long after the communist revolution. His resolve to continue his activities and the readiness of his followers to go in his path stem from the Torah being in a manner of Chakikah, total devotion. Although the opposition seemed insurmountable, their oneness with the Torah led them to continue regardless of the consequences. This brought forth the Divine miracle of his redemption. The Rebbe stressed that this was not only a redemption for him, but for all those who hold the Torah dear and all who are Jews.

   As we celebrate this Shabbat of redemption may we merit the final redemption with the coming of Moshiach.

 Shabbat Shalom,

 Rabbi Biggs

Dedicated to David Ben Ben Adelle Mizrahi of blessed memory.

May his soul be bound in the bond of eternal life, may Hashem grant comfort to his family and may his merits bring blessings to all who knew him and to the entire Jewish people.