Chapter IV

The verse states:1 "And G-d commanded us to perform all these statutes, so that we may fear the L-rd our G-d."

There are three different types of mitzvos, and their names are alluded to in the verse:2 "These are the testimonies, statutes and laws which Moshe spoke."

"Testimonies" are those mitzvos that serve as a sign between G-d and His flock, the Jewish people. They include the mitzvos of Shabbos, tefillin, Pesach, milah and sukkah.

"Laws" are those mitzvos which the human mind finds eminently logical. Among them are: honoring one's parents, tzedakah, love of one's fellow Jews, [the prohibitions against] theft and evil gossip.

"Statutes" are mitzvos that have no foundation in human logic and are performed solely because they are Divine edicts. An example would be the laws of ritual purity and impurity. The Midrash3 notes that logically a dead person does not defile, nor does a mikvah bring about purity; they do so only because G-d so decreed, and nothing is powerful enough to change His edict. Thus, a statute is a G-dly decree that defies human logic; humans are not permitted to question the underlying rationale.

[As an introduction to the mitzvah of the Red Heifer] the Torah declares:4 "This is a statute of the Torah." Rashi explains that this statement precludes any doubts about the logic of the mitzvah. For as Rashi says:5 Satan and the nations of the world taunt the Jewish people and say: "What manner and what logic is to be found in a mitzvah that purifies the impure by having the ashes of the Red Heifer sprinkled upon them, while those who busy themselves preparing the heifer and mixing its ashes with water are declared impure?" The Torah therefore introduces this mitzvah as a statute, meaning that man has no right to question it.

It is for this reason that the Torah states: "And G-d commanded us to perform all these statutes," for the true performance of all mitzvos involves doing them as if they were statutes. Even "testimonies" and "laws" are to be observed not because they act as a testimony or because they are impeccably logical, but rather because G-d has so commanded. The same flawless devotion that is involved in the performance of statutes should be applied to the performance of all mitzvos. Performance in such a manner brings us [as stated in the conclusion of the verse mentioned above] "To fear G-d" in Hebrew, "LeYirah es Havayah" in a manner of "es Havayah." This is similar to the verse:6 "All those who are holy should fear G-d." Here too the verse states "es Havayah."

"Es Havayah" refers to that which is subjugated to and nullified before G-d. We know that this is the meaning of the word es from the comment of the Talmud7 on [the verse8] "es b'saro" (his flesh), which is interpreted to mean "that which is totally secondary [because it is nullified] to his flesh." Here too, the fear of "es Havayah" is the level of fear which is nullified to the name Havayah [a name indicating G-d's Essence]. This [higher] level of fear is attained through the service of Torah which is a prelude to and a vessel for yirah ila'ah.

Service of G-d must, however, begin with acceptance of the Divine Yoke, the level of yirah tata'ah. This then is meant by the statement: "If there is no fear, there is no wisdom." The first step in one's spiritual service is that of yirah [tata'ah], as our Sages comment:9 "Anyone whose fear of sin comes before his wisdom, his wisdom will endure." The initial step in Divine service must be yiras shomayim. Commenting on the verse:10 "And this is the gateway to Heaven," the Zohar11 declares: "This [fear of G-d] is the gateway to all spiritual heights."

The statement: "If there is no wisdom, there is no fear," refers to the level of yirah ila'ah, the vessel for which is the wisdom of Torah. Torah is therefore called the "internal keys," for it contains the keys to the internal level of yirah ila'ah. However, Divine service must begin with yirah tata'ah, which is achieved by accepting upon oneself the Heavenly Yoke. Yirah [tata'ah] is therefore likened to a dwelling [and Torah only to a door], for most important is fear of G-d. Yirah tata'ah leads to Torah, which in turn is a prelude to yirah ila'ah.

In summary: There are three kinds of mitzvos. "Testimonies" are a sign between G-d and the Jewish people. Examples are milah, Shabbos, tefillin. "Laws" are those mitzvos deemed necessary even by human logic. Examples are: honoring one's parents, tzedakah, love of fellow Jew. "Statutes" are mitzvos which transcend logic, and which must be performed simply because they are expressions of Divine will. An example is immersion in a kosher mikvah. All mitzvos should be performed as if they were statutes; because they were willed by G-d. Spiritual service should begin by accepting the Divine Yoke upon oneself.