Chukas תרל”ג

זאת חקת התורה. במדרש מי יתן טהור כו’ עוה”ב מעוה”ז כו’.
(Bamidbar 19:2) This -זאת is the Chok of the Torah”. The Midrash explains the only One that can change impure things to pure, bad to good, is HaShem.
ופי’ אא”ז מו”ר ז”ל כי מלכות שמים נק’ זאת בעבור כי אין קיום לשום דבר בעולם להיות נאמר עליו כי היא זאת רק מלכותו ית’ אשר בכל משלה ודפח”ח וש”י.
The Chidushei Harim explained that the word זאת is referring to the dominion of Heaven. This is because there is nothing in the world that we can say about it – זאת – this. For the existence of everything is really the energy that HaShem gives it. (Therefore it is only appropriate to say “this”, describing somethings essence, when it comes to HaShem -מלכות שמים).
והכלל שיש בכל דבר נקודה חיות מהבורא ית’. וכן בכל אדם מישראל יש לו חלק בתורה הקדושה רק שצריך האדם לקרב עצמו לאור התורה ע”י יראת שמים. כשיתברר להאדם כי כל החיות שבו הוא מהשי”ת ודבוק בנקודה זאת מצא את מינו וניער הרשימה והחקיקה שיש בכל איש ישראל חלקו בהתורה.
The general rule is that everything contains the life force from HaShem. Similarly every one of Yisrael has his portion in the Torah (ישרא”ל – יש שישים ריבוא אותיות לתורה).
It is man’s duty to to bring himself close to the light of Torah, which is done through having fear of Heaved.
When man has this clarity that his entire existence is only from HaShem, and connects himself to “This” point – זאת, then this force finds its counterpart inside of the person, and it reawakens his portion of the Torah that is marked and engraved in the person.
[ופרשנו במ”א יגעתי ומצאתי הוא בתוך האדם].
[This is explained elsewhere on the Mishnah in Avot, “I have toiled and found”, is actually finding inside oneself].
וז”ש זאת חקת התורה שיראת שמים הוא הוא החלק והרשימה שיש בהאדם מהתורה. ולזה צריכין מקודם לבטל את כח החיצוני שבאדם.
This is the idea of זאת חקת התורה, the fear of Heaven, is the mark of the Torah that is in the person, to tune in to this it requires tha tone first nullify the external forces of man.
וז”ש מי יתן כו’ כי ודאי עוה”ב אינו בא מעוה”ז עצמו.
This is the idea of: “Who can make pure from impure, the world to come from this world”. For clearly the world to come does not come from this world (they are opposites)
רק שעוה”ז הוא הכנה כמ”ש יכין רשע שע”י שמבטל עניני עוה”ז מתעורר כח ההעלם.
However it is this world which is a preparation from the world to come. As it states (Iyov 27:17) “The wicked prepare, and the tzadik will wear”. This means that by nullifying worldly things, it awaken the hidden power that is contained in them.
(The negative forces do not actually have power of the emotions of love, desire , etc. They can only take those powers and cover them up, and create confusion. Therefore desires for something negative are really a power of HaShem that has become confused and misdirected. When one is able to nullify the ‘cover’ of this world, and reveal the G-dliness that is contained within it, then one elevates it, and “makes purity from impurity”).
ונקרא עוה”ב שבא ע”י פעולה הקודמת שהיא הכנת עוה”ז ע”י הביטול כנ”ל.
The reason why it is called “the world to come”, is because it comes after the actions of this world which are really preparations for it, through the above mentioned nullification.
וז”ש לא אחד שאחר הביטול בא חיות הנעלם ונמצא נעשה אחד. וזהו ענין תשובה שנתקן גוף הרע ג”כ כמ”ש במ”א:
This is why the Midrash says “Only One (HaShem) can do so”. For it is after the nullification of one’s desires, that one gains this hidden life force, and it all becomes one. This is essentially the idea of תשובה returning to HaShem, that the body also becomes repaired, as we have explained elsewhere. (See Sfas Emes Yom Kippur תר”מ)