The section
Bechukosai opens with the verse
[439] "If you proceed in My statutes (
bechukosai) and are careful to observe My commandments." The
Sifri explains that "My statutes" cannot mean the performance of
mitzvos, since the verse goes on to explicitly state "and are careful to observe My commandments." Rather, to "proceed in My statutes" means that "you should toil in Torah."
This must be understood: If "My statutes," were to refer to observance of the mitzvos, the term bechukosai is understandable -- although chukim generally refers to supra-rational commandments, we are told here that even rational commandments are to be performed with the same degree of kabbolas ol, acceptance of G-d's yoke, as are chukim.
However, since "My statutes" refers to Torah study, why is the term bechukosai used, when
- toiling in Torah study involves comprehension and understanding -- not kabbolas ol;
- toiling in Torah study consists not only of knowing the actual laws in a manner of chukim, but also the reasons behind the laws.
The Alter Rebbe explains in
Likkutei Torah that
bechukosai is related to the word
chakikah, to etch or engrave; the Torah informs us that we must labor and toil in the study of Torah until the words are engraved within us.
The advantage of engraved letters over written letters is that engraved letters and the object onto which they have been engraved form one integral whole -- their existence is part and parcel of the substance upon which they have been etched.
As applied to Torah study, bechukosai teaches us that we must engrave our studies within our very being. Studying in a manner that resembles writing -- in which the two separate entities of ink and paper come together -- is not sufficient. Rather, one must "engrave" Torah -- the student should cease to see himself as an independent entity; his entire existence is the Torah.
Every interpretation of a particular term or verse of Torah is related to every other. Thus, the Alter Rebbe's interpretation that Torah study should resemble "engraving" shares a connection to the simple meaning of bechukosai, referring to chukim, implying that one must study the Torah with kabbolas ol:
While it is true that a Jew must also understand the Torah, the basis of his understanding must be kabbalas ol; he must seek to understand not because of the resulting intellectual satisfaction, but because G-d commanded that he comprehend.
There remains to be understood, however, the term "If you proceed." Proceeding implies a framework in which there are separate levels and a person proceeds from level to level. But how is it possible to progress and proceed from level to level with regard to kabbolas ol. Since kabbolas ol transcends intellect, how can one level to be different from another?
The Alter Rebbe explains in Likkutei Torah[440] that faith relates primarily to those levels of G-dliness that are incapable of being understood rationally -- those levels of G-dliness that can be understood, must be understood. In other words, faith begins where understanding ends; it is only after arriving at a consummate understanding of those levels that can be attained intellectually that the true concept of faith comes into play.
One can and should constantly ascend from one level to the next with regard to one's intellectual comprehension, as the verse states,[441] "Days shall speak, and the multitude of years shall communicate wisdom."
As a result, as one's understanding grows, one's faith should grow accordingly, attaining ever-higher levels of belief. As a person's understanding and comprehension grows, matters which one previously had to blindly accept entirely on faith are now readily understood, and the person utilizes his faith for his acceptance of even loftier degrees of G-dliness.
Thus it is that a person may "proceed" even with regard to chukim: as one's understanding of the mitzvos grows, one's conceptions of chukim also changes; practices which previously had been accepted entirely as chukim are now capable of being understood. Consequently, as we daily proceed in our understanding, we "proceed in My statutes" by coming to an ever-higher appreciation of chukim.
So, too, with regard to our labor and toil in Torah study. What was yesterday considered a strain, requiring much toil, effort and exertion, must today be considered natural and uneventful -- each day we set our sights on ever-expanding and loftier Torah horizons.
Based on Likkutei Sichos, Vol. III, pp. 1012-1015
Notes:
- (Back to text) Vayikra 26:3.
- (Back to text) Devarim 4a. See also Derech Mitzvosecha, p. 45a ff.
- (Back to text) Iyov 32:7.
Behar