레위기 16:21의 Musar

They also said that we learn from there that this requirement to confess includes people who have entered the Temple in a state of impurity or who have defiled things that had previously been sanctified in the Temple. The verse quoted from Leviticus applied to specific sins; the verse in our paragraph which is phrased more generally, refers to the need for confession of all other categories of sins. Whence do we know that even sins which carry the death penalty either by human tribunal or by Heavenly decree also need to be confessed? We learn this from the confession of Aaron in Parshat Acharey Mot, Leviticus 16,21: "Aaron confessed all the iniquities of the children of Israel, etc." The Mechilta uses every occurrence of the word "confession," to include even a further category of sin, the non-performance of positive commandments.

Once we follow this approach the verses in Deuteronomy which appeared strange, begin to make sense. Moses first said: "See I have given you חקים and משפטים, i.e. statutes devoid of rationale as well as laws that commend themselves to your reason." Immediately afterwards The Torah quotes the Gentiles as basing their assessment of the Jewish people as a wise and intelligent people on the fact that we perform all these commandments faithfully (compare Deut. 4,5/6). Their argument is that surely just as there are good reasons for the משפטים which have been revealed, there must be equally good reasons for the חקים which He has not seen fit to reveal. These חקים emanate in the domain רשימו. The meaning of the word רק in the verse רק עם חכם ונבון הגוי הגדול הזה, "this nation is a great and intelligent people," then is ריק, empty, i.e. "these commandments cannot be empty, devoid of intellectual content." As long as the people of Israel hold on to Torah and perform its commandments it is complimented by the nations of the world. This is what the Midrash alluded to when it said cryptically, פרה=ישראל, אדומה=ישראל, תמימה=ישראל, אשר לא עלה עליה עול=ישראל. This means that Israel is superior to the nations of the world in four respects, hence the grudging respect of Satan and the rest of the world. If we fail to demonstrate our superiority by heeding those four areas from which Torah values are transmitted to us, we would – G–d forbid! – become victims of the four kingdoms that rule over us in the four exiles. The degree of mystery surrounding these four examples of Torah legislation that Satan and the nations had quoted, varies. The red heifer legislation is the most mystifying, since its true reason is available only to those who have access to the domain of רשימו. The scapegoat on the Day of Atonement is a little less mystifying, as explained in the Zohar, in its commentary on the words איש עתי, Leviticus 16,21. The true reason for that legislation is reserved for those who have access to the domain of חקיקה. The domain חציבה holds the mystery of the levirate marriage legislation, whereas the domain of עשיה contains the answer to the mystery of the כלאים legislation. We have shown why this Parshah in pointing to the mystical domain of רשימו is really the root of all Torah legislation.