The sixth portion of Numbers is Chukat (19:1-22:1). The single Hebrew word Chukat needs to be translated into two English words, “a chok of.”
The term chok means “inscribed” and “engraved,” laws placed in law books. The Decalogue is an example, as are all the laws in the Torah. This is the translation in the commentary Metzudot Tzion Job 13:27 and elsewhere. Why is the word frequently mistranslated as a law that cannot be understood?
Rashi, relying on the Talmud in Yoma 67, is an example. Rashi comments upon Numbers 19:1, “Because Satan (he either means a demon or the evil inclination in people, he is unclear) and the world’s nations mock Israel, saying, ‘What is this commandment and what reason can be given for it?’ (implying that the biblical law of the Red Heifer makes no sense). Therefore, the Torah calls it a chok, meaning a decree from Me (God): you have no right to criticize it.” Do it even if you do not understand it.
Why did these sources, which were accepted as accurate by many Jews, teach that there are Torah laws that people are unable to understand?
Unfortunately, this mistranslation is necessary. It acknowledges that many Jews cannot understand even some very sensible laws. They failed to improve upon what they knew because they were taught ideas suitable for children and did not question these childish notions as they grew older, nor did they devote time to studying and learning. They do not realize that Maimonides taught that all the biblical commands are rational. There are good reasons for each of them. They are designed to help improve individuals and the world.
Because humans do not understand the benefits of some commands, Jewish tradition, like other cultures, had to inform these people that they are correct. Had Judaism disagreed with their view that the commands are irrational, the unlearned people would not have observed the requirements of the Torah. Therefore, they tell these people that tradition agrees with them that humans cannot understand certain commands. Nevertheless, they should understand that they were given to people as a gift by a loving and merciful God, and Jews should accept them even though they are inscrutable.
This mistranslation is what the Greek philosopher Plato called “Noble Lies” and Maimonides referred to as “Essential Truths,” which need to be taught to many people.
Sadly, all cultures need to lie to people who do not take the time to learn the truth.
Maimonides wrote something important. He emphasized that Torah laws benefit people and the world, even if they are not fully understood; however, when their benefits are understood, they help people and the world much more effectively.
Deuteronomy 10:13 states that performing Torah laws benefits a person. Midrash Leviticus Rabba 13:3 says these laws purify people. The Code of Jewish Laws, Shulchan Aruch, Yoreh Deah 335:1-3, states that individuals who observe Torah laws are considered good, even if they do not believe in God’s existence.
However, Maimonides added in his Law code, Mishneh Torah, Me’ilah 8:8, that people who seek the meaning of the laws by questioning them and finding the purpose behind them learn more and ultimately do more to help themselves and others. Everyone should try to do so.
The Shulchan Aruch says that even Jews who observe Torah laws are considered good, even if they do not believe in God. This reminds me of the Midrash in Eicha Rabbah. The Midrash says, “they have abandoned Me and have not observed My Torah” (Jeremiah 16, 11) – “if only Me they would abandon but My Torah they would observe”, for by being involved (through study and observance) with it (the Torah) the light within it will return them to the right way. It would be better to abandon God (not to believe in God) but to observe the Torah, referring to good deeds, for, if a person does not believe in God, it is unlikely (though not impossible) that such a person will observe ritual practice. Ideally, the midrash holds that faith in God, rather than good deeds, is the ultimate end of a religious life. However, if the person will still deny God, good deeds take precedence, in the hope that, through study and observance of Torah, such a person will ultimately come to faith in God. But, if not, there is no hint in the midrash that one who does not believe in God is a heretic even though according to the midrash faith in God is the essence of religion.
Dear Shmuel, I interpret the midrash as saying that even if a person does not believe in God, but does all that God requires, in and not in the Torah, God is satisfied. The midrash is saying that God has no need for people to believe in Him. All he wants is their proper behavior. This is consistent with Maimonides who said the same thing. Maimonides stressed that there is nothing in the Torah that mandates “belief” or “faith.” These are Christian notions. Paul in the first century taught that converts to Judaism do not have to circumcise or keep kosher as long as they believe in Jesus. He never met Jesus, and if the two would have met, Jesus would have slapped him.
A little confused does this mean that Jews shouldn’t keep kosher? OR we should keep kosher only because of the health benefits not because “GOD” commands it to the Jewish people?
Isn’t this concept similar to protestant to believe in Jesus in all you need. Actions are worthless even if u commit crimes such as murder, theft, and rape?
There is no similarity. This notion invented by Paul in the first century is opposite the Jewish concept that acts not faith is important.
No i mean the concept of belief sorry i didn’t clarify
BELIEF -> relationships with protestant of believing in Jesus
I firmly believe that the Torah is not merely a collection of rules and regulations, but a guide for living a virtuous and meaningful life. By questioning and seeking to understand the reasons behind the laws, one can gain a deeper appreciation for the wisdom and justice that underlies them, dear Rabbi Israel Drazin. The section you mentioned, Me’ilah 8:8, discusses the importance of understanding the reasons behind the laws related to the misuse of sacred objects; those who seek to comprehend the underlying purposes of these laws will not only avoid transgressing them, but will also develop a deeper appreciation for the sacred and the divine. By exercising our rational faculties, we may come to grasp the wisdom and justice that underlies the laws, and thereby cultivate a sense of reverence, awe, and devotion to the divine. True faith is informed by reason, and is strengthened by our efforts to understand the deeper purposes and meanings that underlie our observances. Best, stephen
Yes, using God’s gift of reason, that is thinking, is most important.
Is the torah explicily stating that we should use reason over everything else?
The Torah does not say this explicily, but Maimonides says it is implicit in all that the Torah demands.
So ‘” reason, and is strengthened by our efforts to understand the deeper purposes and meanings that underlie our observances.”
Reason is the biggest determinator of how good we are. If we reason correctly we are living the Good life that God wants for us.
Shalom & Shabua Tob Rabbi Drazin: Barukh Adonay – to your words stated here
Thank you, Yaaqoub Eliyyahu.
Israel
You stated before in the past that the laws are not from God But, from humans
If humans make mistakes?
Then, shouldn’t some laws be harmful to people?
I do not think I said the Torah is not from God. I think I said that even if we think the Torah was not from God but only inspired by our understanding of God, the Torah is still important and sacred because it teaches us how to live a proper life. In regard to laws. I am convinced that all laws, even wonderful laws that help most people, will harm some people.
The people who said some Jewish laws are not sensible but must be obeyed because God said to do them, were wrong. Every Jewish Torah law was instituted to help individuals and the world.
Thank you clarifying
Does God Harm people?
“even wonderful laws that help most people, will harm some people”.
If the Torah is from God and torah Laws harm people; therefore we can conclude God harms people indirectly with his Torah laws. Am i correct in my logical analysis of what u wrote?
All laws, even laws designed to help people generally, will harm some people. The solution is for the people to use their intelligence and they would not be hurt. An example is the recent Texas floods that occurred many times in the same area. Floods are part of the laws of nature that are good for the world, but as we saw. over a hundred people were killed in the flood. This could have been avoided. People knew floods occur in the area every once in awhile. Smart people would not live there. Also for those who don’t use their intelligence, a better warning system would have saved them.