More Than a Beautiful Mind

Reaching Beyond The Confines Of Our Own Intellectual Bias

By Rabbi Yoseph Kahanov Jacksonville, Fl

Surveying the steep cliff at the edge of a mountain crest, Izzy lost his footing and over he went. Grabbing onto a protruding tree limb, he managed to break the fall, but he knew that his troubles were not quite over. There was no way he could climb up the steep precipice; nor could he hang on much longer. A glance at the canyon’s 1,000 foot drop evoked a barrage of frantic cries for help.

“My dear Izzy,” came the unmistaken voice of G-d, “I heard your call, would you like my help?”

“Oh Lord, I promise to be a good person… l shall be a loyal servant for the rest of my life. Never shall I sin again… Just get me out of this place! Please!”

“Easy on the promises son. First let’s get you out; then we can talk. Just follow my simple instructions and I’ll have you out in no time. Are you ready?”

“Ready? I can hardly wait another minute!”

“Okay Izzy, let go of the branch please.”

“Say Whatttt!?”

“I need you to trust me and let go of the branch.”

After a long pause, Izzy’s frantic voice was heard again: “Help! Help! Is there anyone rational up there that I can talk to!!!?”

– – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – –

Rabbi Tuvia Bolton – one of ten Chabad Chassidim to enter Beirut Lebanon during the “Peace in Galilee” war, to bring cheer to the soldiers – relates the following incident:

As we set out, that chilly morning, to engage the soldiers in the Mitzvah of Tefillin, I happened upon a line of about ten open jeeps with their motors running. The soldiers bulky bulletproof vests, metal helmets and heavy arms, suggested that they were heading out on some sort of combat foray.

I approached the first jeep and asked the two men if they would like to put on Tefillin. One of them immediately agreed, but when I tuned to face the driver, I was in for an unpleasant surprise. He kept looking straight ahead without reacting to my question.

As I stood there waiting for a reply; he turned to me and said. (Loose translation) “Get away from me you parasite religious scum. If you don’t get out of my face I’ll tear you to pieces! NOW GET OUT OF HERE! I hate you vermin!”

I understood that to mean no. I tried to force a smile, thinking of something to say, when suddenly the driver of the next jeep called out to me in a desperate tone.

“Rebbe, Rebbe, come here I want to put on Tefillin.” Happy to get away, I turned and began to walk toward him. I was still quite a distance from him when he yelled out nervously: “Tell me Rebbe, If… if I put on Tefillin will G-d protect me?”

It was obvious that he was very worried. Yesterday he was likely sitting in his hardware store selling tools, when he was called up for reserve duty, and here he is about to enter the front lines.

“G-d will protect you regardless of what you do,” I assured him, “For you are his beloved child. But if G-d protects you unconditionally, why not do the same for Him, and put on Tefillin?”

It seems that the soldier in the first Jeep, the one that cursed me out, had overheard the conversation and had second thoughts, because as I was removing the Tefillin from the soldier, he yelled out: “Hey Rabbi! Come over here!” I turned around to see him rolling up his sleeve like he wanted to don the Tefillin.

I took a few steps forward and called out as I was walking: “What happened?”

“What do you care,” he replied, “I want to put on too.”

I gave him a look and an Israeli hand motion as to say, “Are you for real?”

“Listen my friend,” he said: To put on Tefillin in order to go to heaven or for some high religious purpose, that’s not for me. But to put on Tefillin for no reason…THAT I can do!”

– – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – –

It is fascinating that the highest authority in the lives of many people is their very own selves. How often do we hear, by way of explanation of something otherwise inexplicable, the absurd argument: “But I’ve always done it that way?”

Personal precedence is often the soul basis for our lifelong philosophies, attitudes and conducts. What’s more, according to the author of the book entitled Think Again, most people make up their minds on the most critical issues in life at an exceedingly young age and never think about it again. We are, accordingly, the blind followers of our own creed.

Lifetime opinions regarding crucial subjects, including right and wrong, holy and profane, moral and immoral, are adopted on the basis of half thought out personal preferences. The same primitive instincts that are responsible for much of society’s chauvinism, bigotry and racism.

But does it really make sense for man to act as the ultimate arbiter over the most delicate and consequential issues of life, especially in light of his proven propensity towards personal subjectivity?

The answer of course is no! While western culture prizes human intellect above all else, Judaism asserts that if we wish to experience a modicum of spirituality, we must reach beyond the confines of our own intellectual bias.

While we naturally find shelter and comfort within the borders of our minds limitations, Judaism demands that we shatter our intellectual fortress and discover higher Divine consciousness through self abnegation, known in Chassidic vernacular as “Bitul.” Bitul is required so as to make room for the higher reality – to hear the voice that calls from beyond the halls of the mind.

In Judaism it’s not what you know that makes you great, it’s rather what you know that you don’t know that opens the door for immeasurable leaps of holiness and Divine reality. A good question is worth more than the best answer and “I don’t know” is one of the most powerful expressions of the journey towards inner growth.

When we realize that we don’t know everything, we’re open to receive. When the vessel is occupied by the self and self conceived reality, we are not capable of receiving new revelation, since no two things can occupy the same space, hence the need for self effacement and self abnegation.

If the scientist must clear his slate of existing convictions and perceptions as a means of allowing for the conception of the ever coveted ingenious breakthrough, how much more so must the seeker of truth and spirituality undergo a process of self evacuation and Bitul before he can absorb higher revelation and truth.

The Jewish theme of reaching beyond reason, suggests a bond with G-d which is higher than our own intellect. It bespeaks awareness that life is based on Divine reality not on man’s – on the miraculous rather than on the natural.

This in a nutshell is the theme of our Parsha, Chukas. The Mitzvah of the “Parah Adumah”(Red heifer), for which our Parsha is named, is the classical example of a “Chok” – a statute decreed by G-d, whose ability to understand is beyond human comprehension.

Concerning this Chok it is taught that G-d said: “I have decreed it, and you do not have permission to question it.” The lack of rationale or reason provided for the mitzvah of Parah Adumah has mystified mortal man from the day it was commanded. The logic and symbolism of these laws are indeed enigmatic.

The de-emphasis of personal intelligence and logic, as the ultimate barometer of spirituality and holiness – underscored by the “Chok;” the class of Mitzvos that are not prone to intelligence – is the perfect response to Korach’s rebellion, which explains the connection between the two Parshios.

Korach invoked a pragmatic common sense argument – why would one need a Mezuzah for a room filled with Sefarim (sacred books), or a fringe of Techeiles (Biblical blue dye for Tzitzis) for an entirely blue garment – in order undermine Halachic reasoning and thereby challenge Halachic authority.

The Torah provides a succinct yet forceful rebuttal of this ideological argument by presenting the idea of Chukim – exemplified by the Parah Adumah. It demonstrates that Halacha is not contingent upon common sense – that Divine service demands not comprehension but rather true commitment and personal sacrifice – Bitul.

While the logic and reason of these laws are a true mystery, they are no less sacred. So sacred, that the vestigial ashes from Moshe and Aharon’s original red heifer were past down from generation to generation and incorporated into all of the subsequent formulas. As such, the ensuing generations doubtlessly performed the mitzvah of Parah Adumah with unwavering faith in its ritual power and magical energy.

The Chok hence symbolizes a form of knowing that is beyond the mind. Unlike secular logic which always sees two sides of an argument, this form of knowledge comes from a deeper reality – beyond the doubts and uncertainties that inevitably accompany the reasoning of the intellect. The truth within these words can be heard and felt by virtue of the nullification of personal opinion and cleansing of ego.

The latter explains why this Parsha appears in the middle of the book of Numbers – a book that recounts the stories of human miscalculation, due to ego and self-importance, such as the sin of the spies, the mutiny of Korach, as well as the grievance of the Jews who wanted meat rather than manna.

Would the laws of Parah Adumah not have been better placed in the book of Vayikra (Leviticus); with the laws that are almost exclusively relegated to ritual purity and impurity – a volume devoted to the subject of sacrificial offerings and a host of physio-spiritual conditions and impurities, such as Tzora’as, Zav and Nidah?

In the above light, however, there is perhaps no better place to discuss the Red Heifer and its incomprehensible Divine wisdom, than when dealing with misguided mortals who attempt to limit and confine Divine wisdom and instruction to human comprehension. The best place for these laws may indeed be in the middle of the book of Numbers, precisely because it discusses the blunders of a generation that thought it was able to calculate and define everything according to logic – precisely because of its portrayal of a people whose ego and intellect were caught in every aspect of their religious observance.

The tome that relates the blunder of spies who returned from Canaan exclaiming that according to their calculations there was no way for Israel to conquer the land; the volume that relates the story of Korach, who complained that according to his way of thinking things should be done differently, is precisely where the statutes of the Parah Adumah and their profound lesson belong.

Rashi asserts that when it comes to the Mitzvah of Parah Adumah: “Satan and the nations of the world taunt the Jews, saying: What is this commandment and what logic lies behind it? (Bamidbar 19:1). The latter implies that there is particular resistance to this higher form of Divine service. This should not come as a surprise.

It seems rather logical that the greater the mission, the greater will be the resistance of the unholy and ungodly forces. Still, it is also logical that the accomplishment and reward generated by this type of Divine service is that much greater.

May our observance of the Divine commandments, especially the Chukim – despite the increased challenges and opposition, both inner and outer, have the intended effect in elevating us and the entire universe and yield the anticipated purification and rewards in full measure, with the arrival of the righteous Moshiach BBA.