The logic of 'Chukim'
When we read parashat Chukat last week, we saw the antidote to the parshiyot Shelach and Korach. In investigating Shelach and Korach, we see the limitations of human intellect that’s driven by faulty logic. Man has inherent intellectual weaknesses based on personal bias and lack of foresight. Such a condition requires one thing of man - to simply follow G-d’s commands without applying logic, knowing that they are for our best. This is the modern-day model for bitachon.
Shelach
Regarding the spies, meraglim, the Ramban (Bamidbar 13:4) notes that the way they were listed in the Torah was based on their order of importance. This means Yehoshuah and Caleb didn't even make it to the top of the list, giving an inkling into the high stature of these leaders. People at the height of society are looked to for wisdom and judgment. And yet, these princes of the tribes felt at ease in disregarding a promise from the Creator of the Universe that Eretz Yisrael is good.
It gets worse. The Zohar notes that the spies slandered the land because they didn't want to lose their positions of authority. But doesn't wisdom offset bias? Doesn't logic and intellectual prowess hold one back from putting personal interest above the people’s desire to reach their final destination? Apparently not. It seems the “logic” of these great men led to devastation and destruction.
And despite the clear example of the logical deficiencies in the escapade, a quick repeat occurs when the group called ma'apilim decide on their own to try to enter Eretz Yisrael, despite being told by Moshe that G-d won’t be with them. Again, a simple command unheeded based upon personal bias.
Korach
The Midrash (Bamidbar Rabbah 18:3) does in fact tell us that Korach was a clever person. And he uses this “cleverness” from the beginning to make all kinds of “logical” deductions, claiming that all people have a right to lead, he has a right to be a kohen, and that the mitzvot of tzitzit and mezuzah are open to common-sense challenges. These were all efforts to shame Moshe. This was dangerous because Moshe was G-d’s emissary in this world: so, an affront or condescending logical query towards Moshe is really one against G-d.
We think Korach might have made a logical deduction when it comes to his claim of correctness based on Shmuel being his descendant. The Midrash (ibid. 18:8) notes that Korach saw that Shmuel would come from him and Shmuel was considered equal to Moshe and Aharon.
He made a clear mistake though, again relying on his own intellect. He couldn’t put together the idea that it wasn’t guaranteed that this righteous person would come from him. Man has free will every moment of his life, keeping the future in abeyance. His desecration destroyed him, but not his children, who did teshuvah, retroactively affirming that his children and not he were righteous.
Chukat and What’s Best for Us
Chukat gives us a map for life. The verse (Bamidbar 19:2) says, “Zot chukat ha-Torah - this is the decree of the Torah.” From a grammar standpoint, the message is that this chok is the Torah. Namely, chukim represent what the Torah is about. It’s not a series of logic games and intellectual exercises. It’s simply following G-d’s commands. It’s true that we may seek reasons for mitzvot but that’s not why we do them. We do them because we are commanded to do so whether we understand them or not. Knowing that our logic and intellect are limited is our greatest savior.
The Chazon Ish (Emunah U’Bitachon, ch. 2) provides the modern-day understanding of bitachon. Said succinctly, bitachon is the understanding that everything comes from G-d and that it’s for our best. This means that great analysis is not needed when something happens to us. It’s from G-d who runs this world with Divine Providence, hashgacha pratit, who wants to do the best for us. It’s that simple. Who wouldn’t want to serve such a Master?
Conclusion
The meraglim and Korach turned to themselves for salvation based on their feelings of intellectual superiority. A smarter approach would have been to rely on the Creator of the World whose essence is truth and Who has the power to bring anything about. G-d reminds of this simple idea by declaring that the laws that have no logical explanation, chukim, epitomize the Torah. By following such a paradigm, we can put our trust in the All-Knowing One who does everything for our good.