Musar su Giobbe 14:5

In order to understand the apparently conflicting views expressed in the Midrash, we need to define the terms חק and גזרה, respectively. When we referred to the first stage of Creation, the one called רשימה, which was the domain of רצון of G–d to create a universe, we already explained that the spiritual part of the virtues is the soul, the input of G–d which illuminates the personality of the צדיק. It makes him aware of his G–d, as explained by the Zohar. The soul itself consists of two parts. The "upper" part concerns itself with perceiving the essence of G–d, whereas the "lower part" of the soul perceives other things, latches on to the צדיק. We use the term חק, to describe the "upper" part of the soul; it refers to the "truth," something unchangeable, as in חק ולא יעבור, "an unalterable and unchangeable statute" (Job 14,5). The "lower" part of the soul which perceives what is in the universe is called גזרה גזורה, "portions which have been separated, cut off," detached from G–d." Both these parts however, are part of the domain which we called רצון. When the Midrash quotes G–d as saying חקה חקקתי, this is a reference to the sparks of understanding that Moses received from the domain of חק. When the Midrash goes on to say in the name of G–d, גזרה גזרתי, this refers to the sparks of understanding which Rabbi Akiva received and which emanated from the domain of גזרה. Both emanated from the metaphysical domain that we have called רשימה. Since the domain of חק, is more remote than the domain of גזרה, it follows that something was revealed to Rabbi Akiva which was not revealed to Moses, though that something was no greater. The Midrash never said that something greater or additional had been revealed to Rabbi Akiva. All the Midrash meant to tell us was that Rabbi Akiva had a closer connection with the domain of גזרה, a domain specializing in גלוי, matters that are revealed, whereas Moses had a closer connection with the domain of חק, the domain of the נעלם, the domain of matters not given to revelation. In order to understand this, imagine an angel, who can certainly better understand a fellow angel than he can understand the workings of the human mind. Similarly a human being can better understand the workings of the mind of a fellow human being. The way a Moses relates to such phenomena as חק and גזרה respectively is therefore in exactly the reverse ratio to Rabbi Akiva relating to the same phenomena, and vice versa. For Rabbi Akiva as well as for Israel at large the legislation of the red heifer is in the class of a חק קבוע, something fixed, not to be touched or moved; we must not even speculate about matters in the domain of the נעלם, areas where our powers of perception are not operative, viz: במופלא ממך אל תדרוש "matters that are too difficult for you, do not investigate, etc." (Chagigah 13a). This does not mean, however, that it is forbidden to speculate on the reason why G–d has commanded us laws the meaning of which we do not understand. It relates only to our accepting the legislation.