Matos תרל”א

במדרש ונשבעת כו’ אם יש בך מדות הללו כאותן שנקראו יראי ה’ כו’ האיך אפשר להדבק בשכינה כו’ ע”ש.
The Midrash (Bamidbar Rabbah 22:1) says that in order to take an oath using the name of HaShem one must have the traits of our forefathers, who were called “those that fear G-d”. One needs to indeed be connected to HaShem, by being connected to Torah scholars.
פי’ שנקראו שמם על היראה ע”כ שהיראה עיקר פנימיותם שאין בהם מקום בלי יראתו ית’. א”כ גם דבר רשות שלהם מצוה הוא.
The idea that our forefathers are actually called “those that fear G-d”, reveals their essence, that they were fully absorbed with fear of HaShem. Therefore even ‘mundane’ actions that they do, also become a mitzvah.
וז”ש יהיו בך כל המדות כו’ בך דייקא לא בדרך ידיעה חיצונית רק להיות כל מעשה בהתקשרות חיות פנימיות מהשי”ת. וזהו עיקר פי’ יראה פנימיות.
This is why the Midrash says “if you have within you בך – these traits”, because it is an internal work. One needs to ensure that every action is with a connection to the inner life force from HaShem. this is the primary meaning of “internal fear of HaShem”.
וז”ש ובו תדבק שאין הפי’ ע”י פרישות. כי מצד עצם הפרישות הלא אש אוכלה כו’.
This (total absorption of fear of HaShem is) therefore is the meaning “and you shall cling to Him”. It cannot be referring to “prishut” – separation from physicality, for (as much as one separates from physicality one still remains flesh and blood, and) HaShem is a consuming fire.
רק ע”י שיהי’ כל מעשה גשמיות ג”כ רק לשם שמים. זהו ההתקרבות אליו ית’.
However (clinging to HaShem) is only through uplifting every physical action to be done for the sake of HaShem. This is the idea of being close to HaShem.
וז”ש אל ראשי המטות ג”כ הפי’ שמטין הכל להפנימיות שמקרבין כל דבר לשורשו.
It is for this reason too, that Moshe spoke these words to the heads of the tribes מטות. (The word מטות also means to incline). It is because they incline everything towards its internal mechanism and draw it back to its source.
וכן בפשיטות האבות הם שורש והתחלה והשבטים ההתפשטות וראשי המטות הם שמחברין כלל ישראל בשורש הי”ב שבטים שדבקין בההתחלה כנ”ל.
Also on a simple level (the reason why it was told to the heads of the tribes is because) the forefathers are the source and the beginning of the tribes, and it is the division and spreading of the heads of the tribes that connect Bnei Yisrael to their source of the twelve tribes who are connected to the beginning, as above.
ושבועה ונדר הוא הסכמה ברצון האדם כנודע וזה לא צריך להיות רק לדבר מצוה.
Therefore an oath and a vow, is an expression of one’s inner desires, as is known. This is not something that is limited only to mitzvot.
אבל מי שאין דברי רשות שלו לשם שמים בלבד אין לעשותו בהסכם וכוונה פנימיות רק עפ”י ההכרח:
Yet one who is not yet reached this level, and his mundane actions are not done only for the sake of Heaven, cannot actually do this through an internal agreement of his own decision, he still needs to do it through being forced (through an oath or a vow).

במדרש ומקנה רב כו’ ג’ מתנות כו’ בזמן שבאין בכח התורה והם מתנת שמים כו’ חוטפין לעצמם כו’.
The Midrash (Bamidbar Rabbah 22:7) explains that there are 3 primary gains of this world, knowledge, might, and wealth. If they are given from HaShem as gifts then one is able to gain the greatness from them, yet if they are ‘grabbed’ by the person, then they ultimately lead to one’s downfall (Achitofel, Bilaam, Goliat, Shimshon, Korach and Haman) so too the tribes of Gad and Reuven wanted to live outside the borders of Eretz Yisrael, to ‘grab’ more wealth, and they too were ultimately punished, and exiled first.
אף כי הכל מהשי”ת.
Now even though everything is from HaShem (so how can a person possibly grab anything that isn’t destined to be his)?
מ”מ לפי הידיעה שיודע האדם היטב שכל אשר לו מהשי”ת. כמו כן נתגלה אצלו הפנימיות חיות מהשי”ת.
However in as much as a person is aware and acknowledges that everything one has is from HaShem, proportionately (to the depth of that understanding) one is able to have the revelation of the internal life force of everything, that it is all from HaShem.
וכן להיפוך שחוטף לעצמו שחושב כחו ועוצם ידי כו’ עי”ז נסתר באמת כח השי”ת שצפון בכל דבר:
Conversely too, when one grabs it all for himself and thinks that this is my strength and the might of my hands, this covers and hides the power of HaShem that is in everything from being revealed.