1. There is a clear and obvious connection between today’s farbrengen and the days of liberation, the 12th and 13th of Tammuz.

The theme of Shabbos is:

Vayechulu — The heavens and the earth and all their hosts were completed. (Bereishis 2:1)

All aspects of the six weekdays rise and find completion on Shabbos. Chassidus also explains that “Vayechulu” includes the meaning of “delight” for, “You called it the most desirable of days.” (Siddur — Shabbos Amidah) On this Shabbos all of the accomplishments of the 12th and 13th of Tammuz rise even higher to the state of “delight.”

What is this aura of pleasure and gratification which crowns the Shabbos? In Chassidic philosophy there is a doctrine which explains that all activity — thought, speech and action — performed by man must have an inner motivation based on desire and gratification. If not, it would not happen. Sometimes the act itself includes the realization of delight, and in some cases the satisfaction comes later; but, in human activity there must be the level of delight.

Similarly, this doctrine applies when we speak of the supernal actions of creation. The Holy One, Blessed be He, created the world because of the satisfaction he would derive from the Divine service of the Jewish people. Thus, the reason for creation has been expressed in the dictum:

G‑d created the world ... for the sake of Israel. (Rashi, Bereishis 1:1)

The pleasure of creation should therefore be apparent during the six creation days when the actual creation takes place rather than on Shabbos.

Despite this we say that the perfection of “Vayechulu,” including the consummate pleasure, comes only on Shabbos. This is because during the active segment of creation the pleasure is hidden — only the action is apparent — the stimulant is concealed. The pleasure comes to the fore and is revealed only on Shabbos when all the weekday activity ceases; during the week, although it is there, it is not discernible. At first glance this might seem to be a minor difference and only a slight distinction. The pleasure is there, only now it is hidden, and on Shabbos it is revealed. The truth, however, is that in the esoteric teachings of Chassidus this is presented as a major difference.

This phenomenon applies first and foremost to the creation of the world and the purpose and goal of creation, to make the world a dwelling place for the Shechinah. Why was there such a big deal about Matan Torah, the Divine service of the Jewish people and the coming of Mashiach? The answer is that they are the progressive steps in completing the purpose of creation, to reveal G‑dliness in the world, and provide an abode for G‑d in the lower worlds.

But why did G‑d actually have to do this? For Him there is no difference between “potential” and “kinetic.” Furthermore, from the earliest stages of creation, in the supernal Sefiros and worlds, even in the very first concept of spiritual “space” itself, right from the beginning of the beginning, G‑dliness was there as “actual” Creator. Why then do we need Matan Torah and the Divine service of the Jew to reveal the G‑dliness?

We may carry this a step further and say that “revelation” was also always there. Any sensible person understands that there is a creator of the world, and thus, rationally, G‑dliness is “revealed.”

But G‑d wants this to be revealed to human eyes, not just to be “known” intellectually. This can only be by creating a world which conceals its G‑dly source, but despite the darkness, through our actions and Divine service we will effect a revelation even to human eyes. In the darkness of concealment, in the lowest of all worlds, even there the revelation of G‑dliness should be clear to human eyes. As the Prophet says: “And the glory of the L‑rd shall be revealed and all flesh shall see....” (Yeshayahu 40:5)

Thus, the goal of revelation to human eyes was so important that it precipitated and engendered the creation of the physical world, the phenomenon of Matan Torah, our Divine service throughout the centuries and ultimately the Messianic period; all this for the purpose of recognizing, revealing and publicizing G‑dliness.

From this explanation we may draw a parallel to the aspect of revealed pleasure on the day of Shabbos. The pleasure in creation exists during the six days of the week but it is concealed; it is on Shabbos that the goal of revealed satisfaction is attained. This thought is emphasized in the saying: “You called it the most desirable of days.”

The workdays can also be “desirable days,” but only Shabbos is openly “called” and clearly revealed as being the most desirable. A Jew’s obligation on Shabbos is to reveal the pleasure and joy which comes from above, and the delight which he himself adds to Shabbos. This is what the Prophet means when he says: “And you call the Shabbos delight” (Yeshayahu 58:13); and the Talmud, when it states: “He who makes the Shabbos delightful....” (Shabbos 118a)

Now however, the question may be presented, “Is there some logical explanation for this intense Supernal Will for revelation, and what is the true quality of this accomplishment?”

At this point we reach a limit to our finite conceptualization of esoteric and infinite ideas and we must be satisfied with the knowledge that in fact this is the case even though we cannot fathom the reason. As the Chassidic sages used to say [when they stretched the limits of the mind but still “knew” it was so]: “Thus is truly the case.” Our limited understanding of course does not alter the reality.

The Previous Rebbe told a parable of a coachman who was driving several scholars in his stagecoach. During the trip the scholars were discussing lofty intellectual concepts, and consequently there were three distinct “thoughts” on the trip: The horses were “thinking” of the hay that they would receive when they reach their destination, the coachman’s mind was occupied with the thought of the handsome fee he would collect for the trip, and the scholars were involved with their intellectual pursuits. “Now,” asks the Previous Rebbe, “just because the horse thinks of fodder does that change anything in the intellectual involvement of the scholars?”

Actually this parable could do with some further elucidation. There really is some connection between the thoughts of the horse and the sages. Being en route, their minds are not relaxed and sharp enough for them to reach a decisive halachic conclusion. The Gemara says: “Halachah needs a clear mind” (Eruvin 65a); while they are traveling their minds are not clear.

If so, the horse’s mind is not so insignificant, for the scholars want to conclude their intellectual exercise with a conclusive ruling. This will only happen when they reach their destination, which depends on the horse, which runs along because it “thinks” of the hay that lies ahead! Thus the goal of the sages’ “thought” in the carriage depends on the goal of the horse’s “thought” while running. In this manner they will reach their destination, and make their ruling, which will lead to: “Study is greater for it leads to action” (Kiddushin 40b). And the action will reveal the G‑dly will, which will effect an abode for G‑d in the lower worlds!

This parable elucidates the point mentioned above. It is true that one must strive to grasp and understand all aspects of his Divine service in order to properly effect the abode for G‑dliness in the world. Nevertheless, when the logic escapes him, he must remember that the facts still remain true. “Thus is truly the case,” and he must act accordingly. He will effect the purpose of creation.

The lesson that we learn from this study is clear and to the point. On this Shabbos we must increase the activities of the 12th and 13th of Tammuz to be the equivalent of a revealed state compared to a hidden state. On the 12th of Tammuz there was a farbrengen and everyone sang and danced and accepted good resolutions; it was all “earth shattering.” For as the Rambam says:

If he fulfills one commandment, he turns the scale of merit in his favor and in that of the whole world and brings salvation and deliverance to all his fellow creations and to himself. (Laws of Teshuvah 3:4)

So, on this Shabbos he must go even beyond that, for he must reach a “revelation” which makes his previous service appear “concealed.”

There is no place here for false humility, or to invoke the words of the prophet in today’s Haftorah to “walk humbly with your G‑d.” Just as all other aspects of Shabbos, eating, drinking, sleeping must be done in practice — thought will not suffice — so too here, good intentions are not enough. And modesty will not do either.

Instead, everyone should look to his neighbor and see how he is increasing his song and his dance and good resolutions; all in a revealed manner. And even those who are not yet on a level of doing good for altruistic purposes, let them do this purely out of shame of their friend. Let everyone look at his friend and influence his friend to increase his actions and to illuminate, as the verse says:

“They stride from strength to strength,” until they see themselves drawing near to G‑d in Zion. (Tehillim 84:8)

2. In addition to the fact that today is the Shabbos which follows the 12th of Tammuz, today also includes additional details which we should note and take lessons from.

The portion we read on this Shabbos is Balak and the date is the 17th of Tammuz. How can this be? Why would the Torah name a portion with the name of an evil person? The Talmud tells us, “Scripture did not speak disparagingly of a tameh animal”! (B. Basra 123a)

If we look further, the question is all the more perplexing. In Mishlei we read: “... the name of the wicked shall rot,” (Mishlei 10:7) which indicates that names of the wicked are best lost and forgotten, how can the Torah eternalize the name of the wicked Balak by naming a portion for him?

Even the five-year-old Chumash student is puzzled by this oddity. He learned the Rashi at the beginning of the portion of Noach:

Since it mentions him, it relates his praise, as it is said “The memory of the righteous is blessed.” (Rashi, Bereishis 6:9)

In the case of wicked people, we find Rashi’s commentary on the wicked people of Sodom that, “Our Rabbis derived from this verse, ‘the name of the wicked shall rot.’” (Rashi, Bereishis 13:13)

At first glance we should ask the same question about the portion of Korach — why name a part of Torah for one who was wicked? But of course we must make a distinction. Firstly, Korach was a Jew. Secondly as has been explained in many places in Chassidic philosophy, Korach’s argument was based on certain correct (albeit misguided) assumptions. It is even suggested that in the future world the Levi’im will be Kohanim as Korach demanded. We could even find commentaries which would lead us to understand that Korach repented.

But in the case of Balak we read what Balak schemed to do against the Jews:

Then we may be able to defeat them and drive them from the area. (Bamidbar 22:6)

What does the Prophet say?

O My people, remember now what Balak, king of Moav, devised.... (Micha 6:5)

And then, at the end of the portion, we learn how Balak caused the Jews to sin with immorality so heinous a crime that as a result, tens of thousands of Jews were found guilty and punished by death. After all these terrible things that Balak did how can we immortalize his name?

First let us understood the connection between the portion of Balak and the 12th and 13th of Tammuz. If we were to search for such a connection of our own accord we might not discover the truth, but we find that the Previous Rebbe himself gives us the answer. In the Maamarim that were said on the Shabbos following the liberation, we can find the clue to connect this Shabbos with the portion of Balak.

The first Maamar of that Shabbos dealt with the miracle of Purim, and the Rebbe explained:

It is written “The Jews ordained and took upon them,” (Esther 9:27) of which the Gemara says it means that they “confirmed what they had accepted long before.” (Shabbos 88a) In the time of galus the restrictions and obstacles against Torah study and mitzvos are, G‑d forbid, much greater. It is then specifically, that the Divine service must be overpowering to fulfill Torah and mitzvos. Just as in the days of Mordechai and Esther, for it was specifically then that the Jews steeled themselves with greater strength and fortitude and confirmed and fulfilled Torah and mitzvos with self-sacrifice.

The Previous Rebbe drew a parallel between the days of Purim and the days of the 12th-13th of Tammuz. Just as in the days of Purim there was a reaffirmation to observe Torah and mitzvos, which came about through the self-sacrifice, similarly the sacrifice of the Rebbe effected a reaffirmation of dedication to observance of Torah and mitzvos.

It is important to note that on Purim Katan of that year (5687) the Rebbe spoke the Chassidic discourse “V’kibel Hayehudim,” in which he discussed at great length the theme of:

Out of the mouths of children and sucklings You have thus fashioned an invincible might ... to destroy foe and avenger (Tehillim 8:3). When Haman made his decree against the Jews he wanted to start with the children, Mordechai arose and taught Torah to the small children in a situation of actual danger and self-sacrifice. This brought about that the Jews “confirmed what they had accepted earlier” which was the fulfillment, affirmation and increased devotion in all areas of Torah and its commandments.

The events surrounding that fateful incident of the Rebbe’s arrest are well known. The Rebbe knew in advance that underground members of the hated “Yevsektzia” [the Jewish secret police] would be present at the gathering when he spoke in order to report his activities to the authorities. Despite this he was not intimidated, and knowing full well the dangerous situation he was in, he martyred himself for the cause, in order to sanctify G‑d’s name.

The message of those Maamarim is clear. Tammuz comes after Sivan, the month of the Giving of the Torah, but in Tammuz we reach a higher level in Matan Torah, the level of martyrdom, to negate the obstacles and restrictions.

One thing remains unclear in that Maamar. The theme the Rebbe was propounding would have been well understood without quoting the verse “Keemu V’kiblu Hayehudim — the Jews ordained and took upon them.” We can therefore say that herein lies the clue that the Previous Rebbe gave us to explain the relationship to the portion of Balak which is sometimes read on the Shabbos after the 12th-13th of Tammuz. In the word ‘Kebail’ or ‘Kiblu’ you have the same letters as Balak in different order (K’B’L’ — B’L’K’)!

What is the meaning of this? The different order of the same letters in the two words, Kebail — and — Balak (K’B’L’ — B’L’K’) — project the idea that in the galus everything is mixed up. Bavel was the place of the start of the galus and Bavel was the place of confusion!

One of the characteristics of galus is that we cannot make clear distinctions between the essential and the superficial. In galus we do not see that the Jews are the essence and the other nations are secondary. This is because in the Divine service of the Jews themselves there is difficulty in choosing the spiritual above the physical. As the Alter Rebbe writes in Tanya:

.. Those who gave major consideration to their bodies while regarding their souls of secondary importance.... (Chapter 32)

From this there evolves the Bavel of the world.

The true goal of this mixed up descent of galus is to transform the darkness into light, as the Prophet says:

And it is a time of trouble to Yaakov, but he shall be saved out of it. (Yirmeyahu 30:7)

The Previous Rebbe, in a discourse on the Baal Shem Tov’s teachings explains that “he shall be saved out of it” means the salvation will come from the trouble itself. The word Tzara (trouble) and the word Tzohar (the window of the ark) have the same letters TZ’R’H and TZ’H’R’. When we follow the service to “make a window for the ark (Taiva)” — so that the words (Taiva) of Torah and prayer are shining with devotion, we then convert the TZ’R’H’ (trouble) into TZ’H’R’ (a shining window).

From the trouble comes the salvation, and the transformation brings with it several unique qualities:

(1) Normally a contract or deed need not be confirmed in court to be valid. But, if it were questioned and it was brought to court, where it was challenged and then confirmed, then no one will ever be given the opportunity to challenge it again! When the evil is refined and converted there remains no one to oppose the good.

(2) By turning darkness into light (the TZ’R’H’ to TZ’H’R’) you attain a level much higher than previously held. This is the quality of the baal teshuvah over the tzaddik. The baal teshuvah converts his sins to merits. Not only does he have virtues — he even has those virtues which he transformed from sin, something which the tzaddik does not have.

This same theme applies to the terms B’L’K’ and K’B’L’. Balak is important because the ultimate purpose is to convert it to holiness. This will bring the quality and additional power of observance of Torah and mitzvos in a condition of Kebail “they confirmed what they accepted long before.”

For this reason a portion of the Torah is called “Balak” to emphasize yet more strongly the quality of holiness that evolves from the Divine service of converting the darkness to light. Balak signifies the “other side.” Nevertheless, it has become the name of a Torah portion because it was transformed from the “other side” to holiness.

We may now fathom the connection of Balak with the Shabbos after 12th-13th of Tammuz. In the earlier discussion it was explained that the quality of Shabbos must evoke the quality of revelation of higher levels above the heights of the days of liberation, and it should be like the difference between the hidden and the revealed. Now we are adding that the revelation of Shabbos must be similar to the transformation from darkness to light, the theme of Balak. Therefore, the achievement of revelation of Shabbos relative to the days of liberation should be in the same ratio as light compared to darkness — infinite — as galus is to geulah!

Although during the days of liberation of the 12th-13th of Tammuz you are in a state of redemption, nevertheless when the ensuing Shabbos comes, a much higher level of Divine service is expected of you — it is a quantum leap — as once again from bondage to freedom.

The other aspect of this Shabbos is that the date is the 17th of Tammuz. What is the inner purpose of the 17th of Tammuz? — to be converted to a day of joy and gladness. The Rambam says it clearly:

All the fast days mentioned above are destined to be abolished in the time of the Mashiach, indeed they are destined to be turned into festive days, days of rejoicing and gladness in accordance with the verse ... “the fast of the fourth month ... shall become times of joy and gladness and cheerful feasts.” (Laws of Fast Days 5:19)

Now this theme is clearly stressed when the 17th of Tammuz falls on a Shabbos. In this setting the fast day is postponed and the negative aspect of the day is nullified. For on Shabbos there may be no sadness. Such an occurrence is a sampling of the time of Mashiach, when these days will be converted to holidays.

In the year that the Previous Rebbe was born, on the 12th of Tammuz, the 17th also occurred on Shabbos and the Rebbe Rashab said of the postponement, “May it truly be postponed.”

All this teaches the Jew that if he can put himself in the condition of Shabbos and rise above the limitations then he can convert the negative days to holidays. The Midrash relates:

The Shabbos pleaded to the Holy One, Blessed be He, “All have a partner while I have no partner!” “The community of Israel is your partner,” G‑d answered. (Bereishis Rabbah, 11:8)

A gentile is not allowed to keep Shabbos because Shabbos has been especially consecrated to the Jewish people. The Jew has the ability to rise to the condition of Shabbos and nullify the negative aspects of the 17th of Tammuz.

What about the Jew who says that he can’t fix the whole world? We say to him, make yourself — only yourself — like a Shabbos, and when one Jew and another, and then another reaches the condition of Shabbos the galus will turn to geulah.

May these days be transformed to days of gladness and joy and festivals. May it come with the true and complete redemption through our righteous Mashiach, may he come and redeem us and lead us upright to our land. And may it bring the redemption of the entire world, as it is stated:

For then will I turn to the peoples a pure language, that they may all call upon the Name of the L‑rd to serve them with one consent. (Tzephaniah 3:9) And kingship will be the L‑rd’s. (Ovadiah 1:21)

May it be speedily and truly in our days and in our time.

* * *

3. In this week’s portion let us ponder for a moment on the verse:

G‑d brought them out of Egypt, (Bamidbar 23:22)

on which Rashi comments:

You said, “Behold there is a people come out of Egypt” — it did not come out of its own accord but G‑d brought it out. (Rashi, loc. cit.)

There is an inner connection between this verse and the arrest and liberation of the Previous Rebbe. In the words he spoke on the third of Tammuz the Rebbe stated:

We were exiled from Eretz Yisrael not by our will, and we will return to Eretz Yisrael not by our power, our blessed Father and King ... will redeem us.

This is the gist of the verse, “G‑d brought them out of Egypt” as Rashi explained it — they did not go out on their own accord but G‑d brought them out.

(It would be advantageous to add footnotes on the talks and writings of the Previous Rebbe. For example on the quote mentioned above there should be a reference to Rashi on the verse “G‑d brought them out of Egypt.” Many amazing things would be realized.)

Here a question arises. What great discovery do we have in the words of Bilaam that G‑d brought the Jews out of Egypt? In the Ten Commandments G‑d said clearly, “I am the Eternal your L‑rd, I have taken you out of Egypt.” (Shmos 20:2) Even Pharaoh had to admit that it was G‑d who liberated the Jews from Egypt. When he had denied G‑d he was smitten with plagues until he recognized the truth. Being the greatest ruler at the time, surely the fact would have been widely publicized.

If so, (A) what was Balak’s initial misconception that the Jews left Egypt of their own power and, (B) how could Bilaam have waited till he was given the prophecy of “G‑d brought them out of Egypt” to correct Balak? As soon as he heard his wrong assumption he should have told Balak, “Do not think they came out on their own — G‑d redeemed them.”

Regarding Rashi’s commentary there is an omission here which needs clarification. Rashi is supposed to explain everything needing commentary in the simple way of learning Chumash. If so, why does Rashi not mention a blatant problem? Why does the verse use the present tense, “G‑d — Motziam — (brings) them out of Egypt”? The Exodus took place long before this dialogue. The verse should read “G‑d — Hotziam — (brought) them out” (past tense)!? When Rashi paraphrases Bilaam’s answer in his commentary he writes that G‑d took them out of Egypt and he uses the past tense — realizing that it had to be in the past but completely ignoring the fact that in the Torah the word used is presenttense!

Now, Rashi must either think that there is no problem here, or he must assume that the answer is so clear that the five-year-old Chumash student will understand it on his own.

The Holy Or HaChayim HaKadosh (Rabbi Chaim ibn Attar) in his commentary on Chumash does ask this question and goes on to explain, according to the esoteric teachings, that each year there is an increase in forces of holiness refined from the forces of kelipah and therefore there is an exodus every year — as we say that in every generation a person must see himself as if he went out of Egypt. But this is an explanation based on Kabbalah, we are looking for a simple answer, which will satisfy the five-year-old Chumash student.

The truth of the matter is, that Rashi does not have to explain here why the present tense, “Motziam,” may be used and still be understood in the past tense, because the five-year-old Chumash student knows this from a precedent in Vayikra.

On the verse “For I am the L‑rd (Hama’ale — lit. who brings you out [present tense]) who brought you up out of the land of Egypt,” (Vayikra 11:45) Rashi’s commentary on this is: “I brought you out on the condition that you accept My commandments.” (Rashi loc. cit.)

We understand from this that although the Exodus took place in the past, since there is a condition coming into the present, then in the present — every day — the Exodus is either confirmed or nullified. No mitzvos and we go back to galus! (G‑d forbid).

Thus in our case when the five-year-old Chumash student learns the verse, “G‑d who brought them out,” he realizes that the word is present tense, but relates to a phenomenon of the past that depends of the present.

One might yet ask: The term “Hama’ale” clearly infers a “lifting up,” and has the connotation of “raising” the Jews, not only redeeming them, from Egypt; perhaps only in this case does the condition apply?

The answer is that in Emor the five-year-old Chumash student learned another, similar verse: “HaMotzi — that brought you out from the land of Egypt (lit., brings you out — present tense).” Rashi here also adds the words: “On this condition” — so we see clearly that this condition applies in all cases of being redeemed from Egypt. And the Exodus which took place in the past is confirmed in the present by our acceptance of the mitzvos of G‑d. Hence Scripture uses the word “HaMotzi.” [Note: Several questions were not answered in the Sichah.]

* * *

4. I have seen the new editions of Rambam’s “Laws of the Temple Structure,” which have been published in connection with the custom to study these laws during the period of the “Three Weeks.”

Because Shabbos postpones the mournful theme of the 17th of Tammuz it would be inappropriate to study the Laws of the Temple today in connection with the “Three Weeks.” Today we must negate any aspect related to the negative side of the 17th of Tammuz, and not allow the slightest shadow of a doubt that we do anything today to commemorate the fast day.

On the other hand, “We may attend to communal matters on Shabbos.” (Shabbos 15a slt. var.) Therefore I want to remind and encourage everyone to study the Laws of the Temple Structure during this period of the three weeks — if in the interim Mashiach does not come.

The Midrash describes the dialogue between the prophet Yechezkel and G‑d: Yechezkel said to the Holy One, Blessed be He,

“Master of the Universe, we are still in exile in the lands of our enemies, how is it that You command me to go and inform the Jewish people of the form of the Sanctuary ... can they build it?...” The Holy One, Blessed be He, said to Yechezkel, “And because My children are in the diaspora shall the construction not go on?... When they study about it in the Torah it is as if they are building it. Go and tell them to be involved in the Torah study of the structure and form of the Sanctuary, in merit of their study ... I will consider it as if they are involved in the actual construction of the Beis HaMikdash.” (Tanchuma, Tzav 14)

When we study the laws of the structure of the Temple the “construction does not cease.” Additionally, we introduce the aspect of revealed joy when we study Torah — much more than the joy of the fulfillment of any other mitzvah. For this reason the Shulchan Aruch rules that we may not study Torah on Tishah BeAv (except for subjects directly related to the theme of the day); no other aspects of Divine service were prohibited — although we must do every mitzvah with joy.

Thus, during the coming three weeks everyone should study the subject of the structure of the Sanctuary. Firstly in Scripture, in the book of Yechezkel, then in the Oral Torah, the Tractate Middos, and finally the Halachah in Rambam, the Laws of Temple Structure, which begins:

It is a positive mitzvah to build a Temple for the L‑rd, appointed for offering the sacrifices therein.... The Tabernacle which our teacher Moshe made ... in Gilgol, Shiloh, Nob, Giv’on until the Temple was built by Shlomo in Yerushalayim and the Second Temple, and the future Temple. (Laws of the Temple Structure chapter 1)

This is mentioned by way of reminder to be studied during the next three weeks.

And may the study merit us to see the fulfillment and realization of our studies and our hopes that the third Beis HaMikdash will be built speedily in our days.

5. In the section of the Rambam for today we find several general rules which present to us the truth and the glory of the Torah.

The laws deal with the kosher signs of all creatures: domestic animals, wild animals, birds and fish. In this framework the Halachah informs us of several rules associated with the nature of these animals. It brings to light certain facts that verify the truth of Torah. For it brings to light the point that in the whole world, of all the myriad species, you will not find one creature which does not fit into the general natural laws set by Torah.

For example, in the case of the kosher signs of land mammals the Rambam writes:

Every animal which chews its cud has cloven hoofs ... and every animal which has cloven hoofs chews its cud.... (Laws of Forbidden Foods 1:2)

The only exceptions to this rule are, of course, the four animals listed in the Torah: the camel, hyrax (rock badger), hare, and pig, which have only one of the kosher signs.

In the laws of kosher fish the Rambam writes:

Every fish which has scales, necessarily also has fins.... (Ibid:24)

This rule is so strong that the Gemara asks why the Torah must list both of the signs — the presence of scales would automatically include fins. The Gemara responds with the verse: “... To make the Torah great and glorious.” (Yeshayahu 42:21)

Regarding worms and reptiles the Rambam writes:

.. a worm in fruit cannot survive for twelve months. (Ibid 2:15)

And regarding milk he writes:

The milk of a non-kosher animal does not curdle and become thick like the milk of a kosher animal. If the milk of a non-kosher animal is mixed with that of a kosher animal, and is set, only the milk of the kosher animal will become thick, while the milk of the non-kosher animal will come out with the whey of the cheese. (Ibid 3:12)

These rules and generalities present us with an amazing fact. Since the time that the Torah was given at Matan Torah, from the time of the Talmud, even from the time that the Rambam wrote his great work — many species of creatures have been discovered which were completely unknown during those earlier eras. Especially with the discovery of the continents of America and Australia, or distant islands, many new families of animals were discovered which were certainly unknown at the time of the Rambam.

Nevertheless, all of the rules derived from the Torah and taught by the Talmud or the Rambam have proven correct and true and applicable in all cases of newly discovered genera of animals, so that till today no one has discovered a creature that would not fit the rule established by Torah. This is an a posteriori, an empirical proof to the truth and glory of Torah, hence the glory of the Holy One, Blessed be He.

The existence and nature of all living things is in conformity to G‑d’s Torah — because the source of everything is from Torah.

May G‑d grant that through the study of Torah we will merit very soon to the time when:

They shall teach no more every man his neighbor ... for they shall all know Me from the least of them to the greatest of them.... (Yirmeyahu 31:33)

And Mashiach will reveal the meaning and reasons of Torah, for a King will arise from the family of Dovid ... and build the Beis HaMikdash and gather together the dispersed Jews from all over the world. And the promise will be fulfilled:

The earth will be filled with the knowledge of G‑d as the waters cover the sea. (Yeshayahu 11:9)