By Rabbi Moshe Pogrow
We usually use the word “chukim” to refer to limitations and rules laid down for no apparent reason. However, the term means the very opposite.
A chok is something that is required by the conditions and purpose of any thing or relationship. Accordingly, it flows from the nature of the thing, from the conditions of its existence. Thus, hatrifeini lechem chuki (Mishlei 30:8) means the food that is necessary for my existence and given to me from Your hand. So too in Parshas Vayigash, where chok denotes the means required for the kohanim’s subsistence.
Similarly, the chukim of the Torah are our moral substance, principles that flow from the very nature of our being and destiny. Keeping the chukim is essential for our existence and for the fulfillment of our moral nature, just as bread is essential for the existence and fulfillment of our bodies.
The word halicha, as in im bechukosai teileichu, denotes putting in effort to attain such things. Our moral integrity depends on the purity of this effort. Chukos Hashem are the bounds set by G-d in accordance with our moral nature and our mission. Within these bounds, our efforts are pure and even a duty; but beyond them, it is corruption and a crime.
Im bechukosai teileichu, then, means: If, in satisfying your physical aspirations, you move strictly within the limits drawn in My Torah... All the other commandments are included here in the term “mitzvos.” The chukim are there to keep man’s moral purity, while the mitzvos assign him his tasks. He must fulfill his duties while keeping the charge entrusted to him by Hashem.
If neilech b’chukos Hashem and if nishmor v’naaseh es mitzvosav, then we will have done everything needed on our part to establish our physical, social, and political welfare. Everything else will come from G-d.
If we follow His statutes, we will be morally pure. If we study His commandments and take them to heart, we will be enlightened intellectually and conscientious in our actions. And if we carry out His commandments, we will be executors of justice and lovingkindness.
In this merit, G-d will release our land from the physical and political forces that affect the rest of the world. He will bring heaven and earth into harmony, so that nothing opposes our efforts. All the elements will work together to further our success, for this success is the realization of G-d’s Will on man’s earth.
What was taken away from mankind because of its disobedience of G-d, and what is destined to be given back if it obeys Him again, will become a reality for us in our own land, and it will be the beginning of ultimately restoring it to all of mankind.
Based on the commentary of Rav Shamshon Raphael Hirsch zt”l on Chumash, with permission from the publisher.
