ציטירנדיקער פּירוש אויף ירמיהו 31:35

The comparison of the Jewish people to Yonah might explain the Midrash (Pirkei D’Rabi Eliezer cited by the Radak to Yonah 2:1) that states that the large fish was set aside by Hashem to save Yonah already from the time of the six days of Creation. The Midrash may be understood as teaching that the Jewish People are an integral part of the Creation of the World and therefore Hashem will not permit the nation to self-destruct since the world cannot function without this essential component. This idea is expressed in Yirmiyahu 31:35-36 and 33:25 “If not for My covenant day and night, I would not sustain the heavens and the earth.”

חקת התורה, “a statute of the Torah.” The various commentators understand the word as meaning: ‘statute; royal decree.’ In other words, a law which defies understanding by the subject to whom it is applied. People asked to obey it constantly wonder why they have to obey such a law. The details of the red heifer legislation are not only devoid of logic but appear to defy logic in that contact with that cow defiles the ritually pure while purifying the ritually impure.
The truth is that the red heifer is one of the statutes which defies our understanding. Still, the principal meaning of the word חק is derived from the word חקיקה, something that is “indelibly engraved in a rock.” like a picture. G’d hinted to the Children of Israel that their image is indelibly engraved in the celestial regions. In other words, seeing there are no rocks to inscribe things on in the celestial regions, the word חקיקה is a simile for immutable concepts, as basic to G’d’s legislation as if their counterpart had been engraved in rock in our terrestrial universe (compare author’s comment on Leviticus 19,19). This is why a certain group of the commandments is known under the heading of חקים. It is significant that the expression חקת התורה appears in connection with our legislation here, whereas in connection with the legislation involving the scape-goat the Torah defines this as חקת עולם, whereas in connection with kilayim, the prohibition to mix species which G’d wanted to keep separate, the Torah simply writes את חקותי תשמורו, “observe My statutes.” Whenever the Torah refers to a commandment as having an aspect of חוק, this is its way of reminding us of the immutability of such a commandment.
Another reason why the term חק is applied to certain laws is that the word means גבול, “limitation,” such as when the prophet Jeremiah 15,22 describes the sand on the beaches of the sea as the limit to the ocean’s power of expanding into the area designated as “the dry land.” The wording there is: אשר שמתי גבול לים חק עולם ולא יעברנהו, “who set the sand as a boundary for the sea as a limit for all time not to be transgressed.” Other examples of the meaning of the word חק being “boundary,” are Jeremiah 31,35: חקות ירח וכוכבים לאור לילה, “the laws of moon and stars for light by night.” In other words, sun and moon respectively serve as boundaries of day and night respectively (compare the whole verse in Jeremiah).
The philosophical aspect of the meaning of “boundary” for the word חק in connection with this legislation is that there are limits, boundaries, to the extent to which we may employ our investigative faculties in probing its meaning. We have to discipline ourselves in acknowledging that G’d clearly did not want us to probe beyond a certain point.

and against the crushed people of the earth Heb. רגעי, on the crushed people of the earth, and so (in Jer. 31:34): “Who stirs up (רגע) the sea”; (Job 7:5), “my skin wrinkled (רגע).” And so did Dunash explain it.