לקוטי שיחות חלק ח׳ - חקת א

The nations of the world do not claim that the mitzvos are not from G‑d because they are beyond human understanding. On the contrary, the opposite is more logical: the very fact that a mitzvah transcends understanding is proof that it comes from G‑d. Therefore, regarding the Red Heifer it says, “Because Satan and the nations of the world taunt...” The term “taunt” means that they say it has no reason. To this comes the instruction: “You have no permission to question it.”

Rashi comments on the verse: “This is the statute of the Torah”—“Because Satan and the nations of the world taunt Israel...”

There are many statutes (chukim) in the Torah, yet specifically concerning the Red Heifer the Torah says, “This is the statute of the Torah.” The reason is that other statutes contain at least some elements that can be understood intellectually. The preparation of the Red Heifer, however (not the purification accomplished through it, but the preparation itself), is completely beyond the framework of human reason.

On the one hand, the Red Heifer belongs to G‑d—it has a status similar to sacred offerings. Its blood is sprinkled “toward the entrance of the Tent of Meeting,” and the mitzvah is performed by the deputy High Priest. On the other hand, it is not a sacrifice and is therefore prepared outside all three camps.

It is self-evident that G‑d’s command transcends our comprehension. Therefore, the nations of the world do not argue that mitzvos are not Divine because they are incomprehensible. Quite the contrary—the fact that they are beyond understanding is evidence that they come from G‑d. However, regarding other statutes, which contain both understandable and incomprehensible details, the nations argue that such commandments are not from G‑d. Therefore, we answer and refute their claims.

Regarding the Red Heifer, however, the Torah uses the expression that they “taunt,” meaning they simply say that it has no reason. To this comes the response: “You have no permission to question it.” Not that one might think of abandoning the mitzvah—such a thought would never arise merely because one does not understand it. Rather, one is instructed not even to question it.

The Inner Dimension of Torah

Chassidus explains that chukim correspond to engraved letters. There are two forms of engraving: letters engraved on a stone, and letters engraved completely through the stone from one side to the other.

The statutes that contain some understandable aspects resemble letters engraved on a stone. Although the letters are one with the stone, they still possess a distinct form. In spiritual terms, the “letters”—the element of intellect—somewhat conceal the “stone,” which represents the Divine will that transcends intellect.

The mitzvah of the Red Heifer, however, which contains no intellectual explanation at all, resembles letters engraved completely through the stone. Such letters do not conceal the stone in any way.

The Red Heifer is called “the statute of the Torah,” representing the essence and totality of the entire Torah, as explained in Likkutei Torah. This accords with the explanation of the Previous Rebbe that even the rational mitzvos (mishpatim) must be performed out of acceptance of the Divine yoke because they are G‑d’s will. The only difference is that G‑d desires that these mitzvos also be fulfilled through the understanding of their reasons.

At first glance, intellectual understanding and acceptance of the Divine yoke seem to be opposites. How can both coexist?

The explanation is that when the engraving goes completely through the stone, it encompasses the entire person—from the most external dimensions to the deepest inner core. Therefore, even the intellect itself can become permeated with kabbalas ol, acceptance of G‑d’s will. In such a state, understanding does not contradict submission to G‑d; rather, the intellect itself becomes an expression of that submission.