ציטירנדיקער פּירוש אויף משלי 3:18

When the heavens flow with dew and rainfall. One could say that [Rashi] wants to explain how this is implicit in the verse that [Moshe] said to Yisroel, that the Torah is likened to rain. And he explains that this is what the verse means: “When the heavens, etc.” And how does Rashi know to explain that “My instruction (לקחי)” refers to the Torah? Because it is written, “For I have given to you a good instruction (לקח)” (Mishlei 4:2). What is the reason [that lekach refers to the Torah]? Because it is taken from hand to hand, as the verse states, “From His right [hand] — the flaming Torah” (Devarim 33:1). In other words, Moshe Rabbeinu took it from the right hand of the Holy One, Blessed Is He. And why is it called the “Living Torah”? Because the verse states, “It is a tree of life to those who grasp it” (Mishlei 3:18).

A rational/investigative approach to the words: “this is the law of the burnt-offering; it is the burnt-offering, etc.” The Torah here alludes to the superior nature of the soul, the intellectual part of man. The words may be understood as if the Torah had written: “this is the superior nature of the soul which is constantly ascending on account of the input by the Torah which is the subject of the pronoun היא “she” in our verse.” There are numerous instances in the Bible where the Torah is referred to by the pronoun היא, such as in Proverbs 3,18 עץ חיים היא למחזיקים בה, or in Psalms 19,8 תורת ה' תמימה משיבת נפש, i.e. that the soul is enabled to return to its Maker thanks to the Torah it has studied.
על מוקדה על המזבח, these words are also an allusion to the lofty nature of the intellectual part of man which is able to rise beyond the world of the planets and which is superior even to the attributes with which angels have been equipped. The word מוקדה, is reminiscent of the world of the planets whereas the word מזבח, alludes to all the angels. We could understand the. words על מוקדה as if the Torah had written על האש, “above the fire,” such as in Isaiah 10,16: “and it wastes away on account of the heat.” [The heat described is fever burning up man’s flesh. Ed.] Our author understands the word אש in this verse as a reference to the sun, i.e. the soul will rise higher than the sun. He views the sun as the immediate cause of all movements involving fire. In a similar way he views the moon as the origin of all influences on the motion of water.
King Solomon, who, in his Book Kohelet 1,9, describes all the things in this world as being תחת השמש, “beneath the sun,” makes an exception when he refers to the soul (רוח), and describes it as ascending beyond that domain, i.e. העולה היא למעלה, “which ascends on high” (Kohelet 3,21). In other words, the spiritual-intellectual part of man has access to regions above the sun which itself serves as a model for the entire planetary system in Solomon’s summation.

“Command Aaron and his sons” [6:2]. The Torah here wrote Aaron first and then his children. In Vayikra [the previous portion], the children of Aaron are written first and then Aaron. Many times, Aaron is not even mentioned in Vayikra. The explanation is that Aaron did not appear at the sacrifices because he had made the Golden Calf. Moses said to the Holy One: Lord of the Universe, you love the children and the father should not be loved before you? Therefore, the Torah began here, “Command Aaron and his sons” [6:2]. Aaron was mentioned first, and then his sons. “This is the ritual of the burnt offering, it” [6:2]. This teaches us that the soul of the person comes very high in heaven because of the merit of the Torah, which is called “it,” as the verse says, “it is a tree of life to those who grasp it” [Proverbs, 3:18]. “Where it is burned” [6:2]. This teaches us that the soul goes higher than all the spheres and angels. Concerning this, our sages said that the righteous are higher than the angels.³Bahya, Leviticus, 6:3. That is to say, through the Torah they come higher than the angels.