Seeking Meaning

This is the statute of the Torah that Hashem commanded saying: Take to you a perfect red cow that is without blemish [and] on it a yoke has not been placed. (Sefer BeMidbar 19:2)

I. Obedience to commandments

Parshat Chukat opens with the mitzvah of Parah Adumah – the Red Heifer. This cow is sacrificed outside of the Bait HaMikdash – the Sacred Temple. It is entirely burned. Its ashes are gathered and combined with other ingredients. The mixture is placed in water and used to restore the ritual purity of those who have been defiled through association with a dead human body. Rashi quotes the well-known comments of our Sages:

“Because the Accuser (Satan) and the nations of the world criticize Israel saying, ‘What is the commandment? What explanation is there for it?’ Therefore, [the Torah] wrote about it, ‘[It is] a statute.’ [This means] it is a decree from before Me. You are not permitted to criticize it.” (Rashi, Sefer BeMidbar 19:1)

The Sages explain that Parah Adumah is one of Hashem’s commandments. We do not understand it. We cannot provide an adequate explanation for it. Yet, because it is one of the commandments, we must be obedient and observe it.

This is one of many commandments whose reasons are not obvious. In many instances, even though the Torah does not explain a commandment, we can speculate on its rationale. Should we engage in this speculation? If there is a benefit in such explorations, is there a method that should be employed?

II. Who benefits from commandments

Let us begin with the second question. Rabbaynu Aharon HaLeyve in Sefer HaChinuch quotes an important midrash:

“Rav said: The commandments were given to us only to refine humanity. For what concern is it to the Sacred One, Blessed be He, over one who slaughters an animal at the neck on one who slaughters from the back of the neck. It is only [that] the commandments were given to refine through them humanity.” (Midrash Beresheit Rabbah 44:1)

The Torah requires that animals we wish to consume as food be slaughtered in a precise manner. The trachea and esophagus are quickly severed using an extremely sharp knife. Rav explains that it makes no difference to Hashem whether the animal is slaughtered in this manner or whether it is slaughtered from the back of its neck. Why did the Torah command us to slaughter animals only in a specified manner? He responds that the commandment is intended to refine humanity.

What is Rav’s message? Sefer HaChinuch explains that Hashem does not benefit from our performance of the commandments. He is perfect. Our performance of the commandments does not confer a benefit upon Him. Instead, He gave us the Torah and its commandments for our benefit. Observance of the commandments refines us. Observance transforms us into better human beings.

III. Benefit vs. reason

This analysis provides the direction for Sefer HaChinch’s exploration of the rationale for commandments. His focus is upon how each commandment impacts its performer. He does not speculate on why Hashem commanded us but on how we benefit from observance. [1]  Applying this approach to the slaughter of animals, one can conclude that the Torah is encouraging the development of compassion and is discouraging cruelty. It allows the slaughter of animals for nutrition. However, it requires that the slaughter be performed humanely. Through acting with compassion toward animals, we are encouraged to be even more sensitive toward human-beings. [2] Conversely, if we were permitted to slaughter animals brutally, the experience would desensitize us to the pain of living creatures and this insensitivity would carry-over to our treatment of human beings.

IV. Rationale for details

Another consideration is discussed by Rambam – Maimonides. He explains that we can speculate regarding the rationale for a commandment. However, this exploration must focus on the overall commandment. One should not seek a rationale for the commandment’s details.[3]  For example, the Torah commands us to dwell in a succah during the festival of Succot. This is an instance in which the Torah reveals the rationale for its commandment. The succah reminds us of the experience of our ancestors in the wilderness during their journey from Egypt to the Land of Israel.

One of the laws of the succah is that it must have two complete walls and a partial third wall. Rambam’s position is that seeking a rationale for this requirement is pointless.[4]

V. Engaging in speculations

The above discussion focused on our second question. It explored the approach for seeking the rationales for commandments. Let us now return to our first question. Is there a reason to engage in these speculations?

A response often given is that through understanding the benefit of the commandments we are more motivated to observe them. Understanding transforms the commandments from imposed obligations to activities or restrictions that are in one’s self-interest. For many people, imposed obligations are burdens, but even restrictions are acceptable if they serve one’s self-interest.

Rambam suggests a completely different motive for exploring the reasons for commandments:

“It is fitting for a person to contemplate the laws of the sacred Torah and to know the ultimate meaning according to one’s capacity.” (Rambam, Mishne Torah, Hilchot Me’ilah 8:8)

Rambam merely comments that the exploration of the commandments is appropriate. However, his phrasing provides insight into his reasoning. He explains that in exploring the reasons for commandments, one is seeking knowledge of their ultimate meaning (inyanam). We are commanded to study the Torah. This study includes the analysis of its commandments. What is encompassed in this study? We must analyze the legal requirements and the structure of the commandments. However, the complete understanding of a commandment must include an exploration of its objective or purpose. Only with the inclusion of this element is the study of the commandment complete.

Furthermore, the commandments are not six hundred and thirteen isolated imperatives. They combine to create an integrated system of ideas and behaviors. The comprehensive study and understanding of a commandment must include consideration of the commandment’s role within this integrated system. This requires exploration of the commandment’s meaning – its objective and purpose.

VI. The danger in speculation

Of course, the exploration of the rationale for a commandment invites criticism of that rationale. It is possible that one will not discover a rationale. Sometimes, the rationale is obvious – but also objectionable. Rambam discusses this issue:

“Something for which one does not find a reason and its cause is not known should not be treated dismissively…. One should not contemplate it [the Torah] as one contemplates secular matters… The commandments that the Sacred One, Blessed be He, decreed for us, one should not reject because their reason is not known.” (Rambam, Mishne Torah, Hilchot Me’ilah 8:8)

Rambam recognizes that inevitably we will not understand some commandments or we will be unsatisfied with their apparent rationale. How should we respond to this encounter? Rambam cautions against rejecting such commandments. We must remind ourselves of the source of the commandments. Our understanding is limited and Hashem’s wisdom is infinite.  

Our study of the commandments and the exploration of their meanings are not conducted to judge their virtue and relevance. These are assumed. The commandments were given to us by Hashem. We are exploring the commandments in the pursuit of knowledge and truth. An exploration whose aim is knowledge and truth embraces and marvels over mysteries. These mysteries do not compromise one’s commitment to observance; they remind us of the infinite wisdom of Hashem – the source of the commandments.

[1] Rabbaynu Aharon HaLeyve, Sefer HaChinuch, Mitzvah 545.

[2] Some individuals are intensely compassionate toward their pets but have difficulty being empathic toward human-beings. It is not always true that compassion toward animals translates into compassion toward people. However, it seems very likely that cruelty toward animals can lead to mistreatment of human-beings. 

[3] Rabbaynu Moshe ben Maimon (Rambam / Maimonides) Moreh Nevuchim, volume 3, chapter 26.

[4] Rambam does not intent to suggest that there is not reason for the requirement. However, the explanation lies in the legal – halachic structure of the commandment. The structure of the requirement is not determined by moral or philosophical considerations.