The above – i.e., that the Greeks’ endeavor “to cause [the Jews] to transgress the statutes of Your will” encompassed even the mitzvos of eidos and mishpatim – can be understood on the basis of the well-known concept1 thatוְיוּבַן זֶה עַל פִּי הַיָּדוּעַ,
even the mitzvos that are eidos and mishpatim should also be fulfilled (primarily) because they are G‑d’s will, like chukim. Although the eidos and mishpatim have an intellectual dimension, the primary motivation for their observance should be that they are G‑d’s will.שֶׁגַּם הַמִּצְווֹת דְּעֵדוֹת וּמִשְׁפָּטִים צָרִיךְ לְקַיֵּם (בְּעִקָּר) מִפְּנֵי שֶׁהֵם רְצוֹן ה', כְּמוֹ הַחֻקִּים.
This concept (– that the mitzvos that are eidos and mishpatim should also be fulfilled because they are G‑d’s will –)וְעִנְיָן זֶה (שֶׁגַּם הַמִּצְווֹת שֶׁיֵּשׁ עֲלֵיהֶם טַעַם צָרִיךְ לְקַיְּמָם מִפְּנֵי שֶׁהֵם רְצוֹן ה')
is true not only from the perspective of the person who fulfills these mitzvos,הוּא לֹא רַק מִצַּד הָאָדָם הַמְּקַיֵּם,
i.e., that he should observe the mitzvos with the approach of a servant.שֶׁקִּיּוּם הַמִּצְווֹת שֶׁלּוֹ צָרִיךְ לִהְיוֹת בְּדֶרֶךְ עֲבוֹדַת עֶבֶד,
As stated in Tanya,2 this manner of service is “the initial stage of Divine service, and its core and root.”
A servant does not fulfill his master’s commands because he understands their value or they appeal to him emotionally. He fulfills them because he must. He is his master’s property and is obligated to carry out his master’s will whether it appeals to him or not. Similarly, our observance of the mitzvos must be motivated by artless obedience, following G‑d’s commandments not because we appreciate them, but because we are obligated to do so.
Such service is carried out only when one observes the mitzvos (not out of a rational or intellectual motivation,שֶׁזֶּהוּ דַּוְקָא כְּשֶׁמְּקַיֵּם אֶת הַמִּצְווֹת (לֹא מִצַּד הַטַּעַם וְהַשֵּׂכֶל,
but because) of the command of the Master.3כִּי אִם) מִצַּד צִוּוּי הָאָדוֹן,
From man’s perspective, if he observes the mitzvos because he understands them, he is not serving G‑d; he is doing what he thinks is right. Service requires obedience, fulfilling G‑d’s will without a reason why, only because He so commands.
Such an approach, however, is also mandated by the very nature of the mitzvos themselves.אֶלָּא גַּם מִצַּד הַמִּצְווֹת,
For all the mitzvos (even those mitzvos which have a rational explanation)כִּי כָּל הַמִּצְווֹת (גַּם הַמִּצְווֹת שֶׁיֵּשׁ עֲלֵיהֶם טַעַם)
are G‑d’s will,הֵם רְצוֹנוֹ יִתְבָּרֵךְ,
will that transcends reason.4רָצוֹן שֶׁלְּמַעְלָה מֵהַטַּעַם,
In a personal sense, when a person does something because it makes sense, he is motivated by an outside factor. He understands the necessity of the action and acts accordingly. True, he may understand and identify with this logic, but ultimately, the idea is not his. He is aligning himself with something – a concept, an idea – that exists outside himself. When a person desires something, by contrast, his actions are expressions of his own personal will. His desire conveys and brings out his inner self.
Similarly, in relation to G‑d, a conception of mitzvos as Divine wisdom would imply that they are the inner truth lying at the core of existence. By defining them as G‑d’s will, the focus is shifted to their being expressions of Him and how they give man an opportunity to bond with Him, as He exists within His Private Self, as it were.
It is only that G‑d decreed that the will that mandates these mitzvos, i.e., the mitzvos of eidos and mishpatim, also enclothe themselves in intellect.וְרַק שֶׁכָּךְ גָּזַר הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁהָרָצוֹן דְּמִצְווֹת אֵלּוּ יִתְלַבֵּשׁ גַּם בְּטַעַם.
Indeed, even as the will for these mitzvos enclothes itself in intellect, it remains in essence simple and suprarational, beyond the limits and structures of wisdom.5
Thus, with regard to mitzvos that were also clothed in intellect, though their fundamental motivation – as is the case with the observance of all mitzvos – must be kabbalas ol, the acceptance of G‑d’s yoke, however, when observing eidos and mishpatim, that Divine suprarational deseire should also permeate one’s intellect as well.
Moreover,וְלֹא עוֹד,
even from the perspective of intellect itself, an approach of humble acceptance is required, because the (true) motivating rationale for mitzvos transcends the understanding of mortal intellect.אֶלָּא שֶׁגַּם טַעֲמֵי הַמִּצְווֹת (כְּמוֹ שֶׁהֵם לַאֲמִתָּתָם) הֵם לְמַעְלָה מֵהַהֲבָנָה דְּשֵׂכֶל אֱנוֹשִׁי,
For the true motivating rationale for the mitzvos is prescribed within G‑d’s wisdom.דַּאֲמִתִּית טַעֲמֵי הַמִּצְווֹת הוּא כְּמוֹ שֶׁהֵם בְּחָכְמָתוֹ יִתְבָּרֵךְ,
Since G‑d’s wisdom is infinite,וּמִכֵּיוָן שֶׁגַּם חָכְמָתוֹ יִתְבָּרֵךְ הִיא אֵין סוֹף
(and in particular this is true for He and His wisdom are one,)6(וּבִפְרָט שֶׁהוּא יִתְבָּרֵךְ וְחָכְמָתוֹ אֶחָד),
Hence, just as G‑d is truly infinite, beyond all human conceptions, so too, his wisdom is utterly boundless.
thus, it is not possible for the limited mind of a created being to grasp the ultimate motivating rationale for the mitzvos;הֲרֵי אֵין שַׁיָּךְ שֶׁשֵּׂכֶל מֻגְבָּל דְּהַנִּבְרָאִים יוּכַל לְהַשִּׂיג אֲמִיתִּית הַטַּעַם דְּהַמִּצְוֹת,
as stated in Tanya, Iggeres HaKodesh,7וּכְמוֹ שֶׁכָּתוּב בְּאִגֶּרֶת הַקֹּדֶשׁ
the motivating rationale for mitzvos – all mitzvos, not only the chukim – has not been revealed and it transcends rational thought and understanding.שֶׁטַּעֲמֵי מִצְווֹת לֹא נִתְגַּלּוּ וְהֵם לְמַעְלָה מֵהַשֵּׂכֶל וְהַהֲבָנָה.
If, here and there, a motivating rationale that appears to be comprehensible to us was revealed and explained for one of the mitzvos,וְגַם בְּאֵיזֶהוּ מְקוֹמָן שֶׁנִּתְגַּלָּה וְנִתְפָּרֵשׁ אֵיזֶה טַעַם הַמּוּבָן לָנוּ לִכְאוֹרָה,
this rationale that we can comprehend is not the ultimate motivating rationale.הִנֵּה טַעַם זֶה הַמּוּבָן לָנוּ אֵינוֹ תַּכְלִית הַטַּעַם כוּ'.
This concept (– that the rationale that we can comprehend is not the ultimate motivating rationale –) is not something to be accepted as a point of faith, but rather can also be understood by mortal intellect.וְעִנְיָן זֶה (שֶׁהַטַּעַם הַמּוּבָן לָנוּ אֵינוֹ תַּכְלִית הַטַּעַם) מוּבָן גַּם בְּשֵׂכֶל אֱנוֹשִׁי.
For even mortal intellect readily understandsשֶׁהֲרֵי גַּם שֵׂכֶל אֱנוֹשִׁי מֵבִין בְּפַשְׁטוּת,
that a limited, mortal mind cannot comprehend G‑d’s unlimited wisdom.שֶׁשֵּׂכֶל מֻגְבָּל אֵין בִּיכָלְתּוֹ לְהַשִּׂיג חָכְמָתוֹ יִתְבָּרֵךְ הַבִּלְתִּי מֻגְבֶּלֶת.
On the contrary, if here and there, a motivating rationale that we can comprehend was revealed and explained, that is a wondrous phenomenon.וְאַדְּרַבָּא, זֶה שֶׁבְּאֵיזֶהוּ מְקוֹמָן נִתְגַּלָּה וְנִתְפָּרֵשׁ אֵיזֶה טַעַם הַמּוּבָן לָנוּ הוּא פֶּלֶא גָּדוֹל,
The possibility for man to somewhat comprehend G‑d’s wisdom was granted merely as an expression of G‑d’s kindness, as in essence, His wisdom utterly transcends our understanding.וְהוּא רַק חֶסֶד ה' שֶׁגַּם שֵׂכֶל הָאָדָם יִהְיֶה לוֹ אֵיזוֹ הַשָּׂגָה בָּזֶה.
Moreover, even after – as an expression of G‑d’s kindness – a motivating rationale that we can comprehend was revealed for a given mitzvah,וְגַם לְאַחֲרֵי שֶׁבְּחֶסֶד ה' נִתְגַּלָּה וְנִתְפָּרֵשׁ טַעַם הַמּוּבָן לָנוּ,
as is well known,8 the motivating rationale that is revealed merely reflects the mitzvah as a whole, but not all its particulars. There are dimensions of the mitzvah that remain beyond our comprehension.הֲרֵי יָדוּעַ שֶׁהַטַּעַם הוּא רַק עַל כְּלָלוּת הַמִּצְוָה וְלֹא עַל הַפְּרָטִים.
From all the above, it is understood that even the mitzvos of eidos and mishpatim (resemble) chukim for us,שֶׁמִּכָּל זֶה מוּבָן, שֶׁגַּם הַמִּצְווֹת דְּעֵדוֹת וּמִשְׁפָּטִים הֵם (כְּמוֹ) חֻקִּים לְגַבֵּנוּ
(since even the motivating rationale for the mitzvos as prescribed by G‑d’s wisdom is above mortal comprehension,)(מִכֵּיוָן שֶׁגַּם טַעֲמֵי הַמִּצְווֹת שֶׁמִּצַּד חָכְמָתוֹ יִתְבָּרֵךְ הֵם לְמַעְלָה מִשֵּׂכֶל הַנִּבְרָאִים),
and, moreover, they are expressions of His will,וִיתֵרָה מִזּוֹ שֶׁהֵם "רְצוֹנֶךָ"
(His will that transcends even His wisdom).(רְצוֹנוֹ יִתְבָּרֵךְ שֶׁלְּמַעְלָה גַּם מֵחָכְמָתוֹ יִתְבָּרֵךְ).
Thus, a) even from the perspective of wisdom, all the mitzvos are like chukim for us, since His wisdom transcends ours entirely, and b) in essence, mitzvos are expressions of G‑d’s will that transcends all limits, even the limits of His wisdom. As explained below, this is intimated by the seemingly redundant phrase, “the statutes of Your will.” Seemingly, if they are “statutes,” they are expressions of “will.”
Thus, the Greeks’ endeavor “to cause [the Jews] to transgress the statutes of Your will” also applied to the mitzvos of eidos and mishpatim.וְזֶהוּ דְּמַה שֶּׁהַיְּוָנִים בִּקְּשׁוּ "לְהַעֲבִירָם מֵחֻקֵּי רְצוֹנֶךָ" הוּא גַּם בְּהַמִּצְווֹת דְּעֵדוֹת וּמִשְׁפָּטִים,
On this basis, it can be understood why it is stated in Chassidus9 regarding the Chanukah story that one must observe the mitzvos that are eidos and mishpatim, not only on the basis of logic, but primarily because they are G‑d’s mitzvos, expressions of His will. This truth – that all mitzvos, even those with a perceived rationale, are essentially expressions of Divine will – also relates to the explanation of the concept that the Greeks sought to “cause [the Jews] to transgress the decrees of Your will,” explained above.
For a) the Greeks endeavored to, Heaven forbid, uproot from the Jews the sensitivity to the G‑dliness intrinsic to the mitzvos,כִּי הַיְּוָנִים בִּקְּשׁוּ לַעֲקֹר חַס וְשָׁלוֹם מִיִּשְׂרָאֵל אֶת הַהֶרְגֵּשׁ הָאֱלֹקִי שֶׁבַּמִּצְווֹת,
the awareness that all the mitzvos are expressions of G‑d’s wisdom that transcends mortal intellect.שֶׁכָּל הַמִּצְווֹת הֵם חָכְמָתוֹ יִתְבָּרֵךְ שֶׁלְּמַעְלָה מִשֵּׂכֶל אֱנוֹשִׁי
(This is alluded to by the words “to cause [the Jews] to transgress the statutes.”)(לְהַעֲבִירָם מֵחֻקֵּי),
And b) they endeavored to uproot, Heaven forbid, the sensitivity to the fact that the mitzvos are expressions of His will.וּבִקְּשׁוּ לַעֲקֹר חַס וְשָׁלוֹם אֶת הַהֶרְגֵּשׁ שֶׁהַמִּצְווֹת הֵם רְצוֹנוֹ יִתְבָּרֵךְ
(This is alluded to by the term “Your will.”)(רְצוֹנֶךָ).

Summary

The mitzvos that are eidos and mishpatim should also be fulfilled (primarily) because they are G‑d’s will, like chukim, for two reasons:
a) from man’s perspective, such service defines him as a servant; he is carrying out G‑d’s will simply because it is His will.
b) this reflects the essential nature of the mitzvos, that they are expressions of G‑d’s will that transcend understanding.
Moreover, even from the standpoint of logic, we must regard all mitzvos as fundamentally above our understanding. For the mitzvos that are eidos and mishpatim reflect G‑d’s wisdom and His wisdom transcends human understanding.
Thus, the Greeks’ endeavor “to cause [the Jews] to transgress the statutes of Your will” also applied to the mitzvos of eidos and mishpatim. They sought to eradicate the Jews’ sensitivity to the G‑dliness of the mitzvos, that the mitzvos are expressions of G‑d’s wisdom that transcends mortal intellect and that they are expressions of His will that transcends intellect.