1. Three Categories of Mitzvos: Mishpatim, Edus, and Chukim
This week we begin studying Parshas Chukas, which introduces us to the three basic categories of mitzvos in the Torah. First, there are mishpatim—logical laws that make sense to any thinking person, such as prohibitions against stealing or murder. These are rational and self-evident commandments.
Second, we have edus—testimonial or commemorative mitzvos. These are observances that recall significant events from our history, like celebrating Pesach to remember the Exodus from Egypt or observing Shabbos to commemorate Hashem creating the world in six days and resting on the seventh. While these mitzvos may not be self-evident, once the Torah tells us about them, we can understand their purpose and meaning.
The third category is chukim—statutes that do not have a logical explanation and seem irrational to us. These are mitzvos for which no reason is given and which challenge our understanding.
2. The Nature of Edus and Their Distinction from Mishpatim
A question was raised: why is Shabbos considered a commemorative mitzvah when the Torah simply commands us to observe it? The distinction is that a mishpat is something we would conclude on our own as necessary for society or morality. In contrast, an edus, like Shabbos or Pesach, only makes sense to us after the Torah commands it; we would not have invented such observances ourselves. Once commanded, however, their commemorative nature becomes clear and meaningful.
The Talmud teaches that even from animals we can learn certain behaviors—modesty, respect for others’ property—but concepts like Shabbos or Pesach are uniquely revealed by Hashem through the Torah.
3. Chukas HaTorah: The Red Heifer and Its Laws
This week’s parsha opens with “Zois chukas haTorah”—“This is the statute of the Torah.” The law discussed here is that of the parah adumah, the red heifer. If a person becomes tamei—spiritually impure—by contact with a corpse (even just being under the same roof as part of a dead body), they require a unique purification process.
Unlike other forms of impurity (such as touching an insect), which generally last only one day and can be resolved by immersion in a mikvah followed by sunset, impurity from contact with death lasts seven days. The Torah prescribes a special procedure involving slaughtering a completely red heifer that has never been worked, burning it, mixing its ashes with water and other ingredients, and sprinkling this mixture on the impure person on the third and seventh days. Only then does immersion in a mikvah restore purity.
4. The Irrational Nature of Chukim and Their Deeper Message
The Torah calls this law “chukas haTorah”—a statute beyond human reasoning. Rashi notes that many challenge these laws: what sense does it make? Yet Hashem declares these are decrees to be fulfilled without questioning their logic.
Even mitzvos with apparent reasons are only partially understood by us. Our comprehension is limited compared to Hashem’s wisdom. King Shlomo himself said regarding parah adumah: “I thought I was wise but it is distant from me.” Despite his vast understanding of Torah’s reasons, this law remained beyond him.
This raises another question: why is parah adumah considered more irrational than other chukim like shatnez (mixing wool and linen)? Commentators discuss this at length. One striking aspect is its paradoxical effect: while it purifies those who are impure, it renders impure those who perform the sprinkling—a profound contradiction embedded in its practice.
5. Paradoxes in Torah: Incense as Destruction and Healing
This paradox echoes another example found in last week’s parsha regarding incense (ketores). When Nadav and Avihu brought incense improperly, fire consumed them. Similarly, during Korach’s rebellion, 250 men died after bringing incense offerings at Moshe’s challenge.
The community began associating incense with death and destruction since it had caused punishment multiple times. Yet when a plague broke out following Korach’s rebellion, Moshe instructed Aharon to take incense into the midst of the people—and this act stopped the plague! Thousands died in that plague before Aharon intervened with incense.
The lesson: it isn’t the incense itself that kills or heals—rather, it depends on how people act. Incense serves as a vehicle for both punishment and healing depending on context and intent.
6. Spiritual Contamination: Beyond Physical Rituals
This idea applies equally to spiritual contamination (tumah). The process described for purification isn’t about magical ashes or water alone—rather, there’s something deeper at play. The paradox where one becomes pure while another becomes impure through the same ritual points to an underlying spiritual reality.
The essence of death is lifelessness—a lack of vitality or enthusiasm for life or spirituality. When someone becomes spiritually dead—losing excitement for Torah or mitzvos—they become susceptible to negative influences attaching themselves spiritually.
This explains why tum’as meis—impurity from contact with death—is considered especially severe: it represents total spiritual lifelessness rather than mere ritual impurity.
7. Serving Hashem with Joy: The Antidote to Spiritual Death
A core teaching among Chassidim is serving Hashem with excitement (simcha)—with joy and enthusiasm for life as an opportunity to connect with Hashem through mitzvos. The verse teaches that failing to serve Hashem joyfully leads to many troubles because joy reflects spiritual vitality.
Cultivating joy isn’t always easy—life brings challenges that can lead to sadness or depression—but even small changes can uplift one’s mood dramatically: music, song, positive experiences all help revive one’s spirit.
Jewish singers sometimes visit children who are ill in hospitals; initially reluctant children become animated through song—this transformation embodies “techiyas hameisim”—a resurrection from spiritual lifelessness back into vibrant life.
8. Overcoming Sadness Through Torah and Mitzvos
The message of chukas haTorah, then, is not merely about ritual purity but about maintaining spiritual vitality—avoiding contact with lifelessness by staying excited about serving Hashem.
A well-known saying among Chassidic masters states that while depression may not be an actual sin (aveira), it leads to many negative outcomes.
Life brings difficulties that can cause pain or sadness—but one must find ways (like “sprinkling some ashes of the parah adumah”) to restore inner life.
One powerful way is through studying Torah itself—which contains energy capable of revitalizing even those who feel spiritually dead—helping every Jew reach new heights in their service of Hashem.