Every detail in Torah, has something to share in terms of globally, as well as the entire Torah is reflected in every detail.
The end of every Parsha in Torah is indicative of the whole.
The end of the book of Vayikra ends with “these are the Commandments that God commanded Moses to the Jewish people at Mount Sinai.”
The end of the entire Torah is “before the eyes of the Jewish people” for the entire Torah and the universe was created for them.
The beginning of the final portion of Vayikra, Bichuikoisai, begins, “if you will follow my statutes.”
The word for statutes is Bichukoisi, which also means carved, for the difference between a carved or written (ink on parchment) word, is whearas writing can be erased, something that its carved, is embedded; similarly, the Torah we study is not two separate items (ink on parchment, that are not inherently one.)
The verse says “Im Bichucokosisi Teileichu” – if you go in my statutes.. – so if we are speaking about something which is carved and permeates one’s entire core, then why speak of growth? (In the physical world, a complete thing, is when it is completed.) However because we are referring to God, the source of the Torah, and the Jew is sourced in God, therefore the Jews have the obligation that no matter how embedded Torah is within, one must continually renew.
The goal of Torah study and its continual deeper understanding is for whenever we so do, we achieve that the deeper insight not only inspires the part of Torah we are studying, but all parts.
The notion of Torah – inspiration – being both carved / embedded as well as continually growing is seen in the basic mechanism of education, in which we first teach a child to do Mitzvahs – for example, when they wake up they automatically say Modeh Ani (though they are too young to understand its meaning) but as they advance, they learn its deeper beauty – similarly, everything that we learn, firstly must become carved / embedded in our personality, and then we go to the next inspiration – until this continual growth becomes our habit.
When one embeds Torah (inspiration) into their lives, then they are guaranteed, as they dedicate their life to Hashem, Hashem takes care of all their needs.
Furthermore, we must embed Torah, the miracle of continuous creation (for example) in every single object (for all is miraculous.)
The goal is, that we should so embed Torah into us, that it is not something we do, but who we are! that all who see us, sees, “There goes a Torah embedded Jew!” to the extent, we effect even the objects we encounter, and certanly we make an effort to inspire those around us.
The beginning of the book of Vayikra is “When a man from you will offer sacrifice” and the well known commentary is, that to come close to God, the sacrifice is you – that when we offer ourselves, for this is our sole role, to God, then we hasten the coming of Moshiach.
The bottom line is, that we at this very moment must undertake to sacrifice ourselves – to be God’s sacrifice – to be God on earth – and through undertaking Teshuvah (which means a new turn) through learning more Torah, doing more Mitzvos, and certainly through rectifying the sin (that led to the destruction, namely baseless hate) and undertaking to treat one another respectfully, we will merit to immediately see the complete Built Beis Hamikdosh now!
Not only is this day celebrated around the world, especially in Miron, his resting place, with hundreds of thousands of Jews (if not millions) singing, dancing, lighting bonfires; but it is Kabbalistickly speaking called the “Matan Torah (analogous to Shavous, the giving of the Torah) of the inner Torah.”
In life there are always two.
An inner and outer dimension.
If I look at you, I know you not – if I know you, I don’t need to look at you – in fact, the Hebrew word for intimacy, is the word knowledge.
This dichotomy between sight and knowledge is what makes reality.
The soul of something, its raison detre, its beliefs, values, heart! not its outer appearance, which ironically, often is masking the inner, is what it is.
The Torah too has an inner and outer part.
What we are more familiar with is the outer, namely that God graciously bestowed upon us Mitzvos Commandments, wonderful ways to live in accordance with the highest spiritual and moral standards, such as Shabbos, Kashrus, charity etc.
However, Why? – What was God’s raison d’etre?
According to Kabbalah and revealed on the day of the passing of Rabbi Shimoin Bar Yochai to his select group of holy disciples and transcribed for prosperity, the key why, is Love.
Remember before, we said that love is knowledge.
Whereas to another I can know them only ipso facto (a cool way of saying “after I meet them and spend much time”) to your Creator (in whom in any event past present and future is simultaneous) His knowledge of you is infinite.
Quite amazingly, the Kabbalah predicted that in the year 1840 (“sixth hundredth year, of the sixth millennia”) G-d would open the floodgates of wisdom of above and below and they would converge – from this time, literally an explosion of both Chassidus (the inner Torah) and physics, to be followed by quantum physics, the inner matter, was revealed, and remarkably they point to the same thing.
Without belaboring a very technical and lengthy subject, the essence is that it was G-d’s foreseeing and more importantly knowing / Loving YOU, which resulted a. in the entire universe, b. obviously in your existence and c. equally as important, in the ability to have an infinite intimate relationship.