The Great Divide - Essentially a "built-in" hypocrisy of Creation itself, death in life, exactly as you felt the אדם כי ימות באוהל and as the להט החרב המתהפכת is built in, the deepest paradox we experience all the time in our own lives, and the more we see its extent the closer we get to tikun it touches upon the unavoidable לא יתבוששו issues and the compromises and breakdowns in each... The inherent vulnerability of such חוק makes it possible to be מבדיל בין אור לחושך - (the very nature of Humash Bemidbar!) and even to experience חושך as חושך; the vulnerability expressed by this חוק similar to מפני שאמרתי דבר הגון אלך ואמעיט את עצמי. The experience of רע מבפנים
I would imagine that the actuality of suchחוק application in physical terms would also be highly experiential within בריאה and this is the area where you would get closer and closer to a shared experience from the fullness of the understanding of חוק in the light of such an event as this horror to what a נזרק עליו would experience . But anyone whose connection to such חוק was weaker, would experience the contradiction not as חיזוק התורה but as a human interprets hypocrisy... The anger about a wonderful life that suddenly turns to a diagnosis of cancer: How could you do this to me?? It is hypocritical, which is why it becomes it leads to a loss of אמונה. But nature is hypocritical until you get beyond assumptions to paradox. The contradictions of the grandeur and spirituality of one’s life to the banal. The deepest existential expression opens up the fact that it is always essentially the same, it is just that generally we try to cover it: “I have my issues”  Being shocked by your own hypocrisy  Only solution is not covering with “these are my issues” but recognizing the paradoxes of Creation and remaining יחיד just as Rambam sees all Consciousness as יחוד in us as well
How does the learning of חוק become visceral? Only when it is רחוקה ממני  אני ישבתי על תלה- אני ישבתי על קברו  On a Devarim level, this should have been פ"רים and randomness being integrated through חוק and paradox,
יען לא האמנתם בי is central to the parasha because the only way out of the hypocrisy and into the paradox is through צדיק באמונתו יחיה. But even though בכל בי"תי נאמ"ן there is still לא האמנתם ב"י because this was a call for הנהגת היחוד and not הנהגת משה וזעיר אנפין, in which case Rambam is absolutely correct. Being part of ביתי means the connection to אהרון והוד and thus relates the עשיית העגל של אהרון to the information of משה ונצח as its פרה for a much closer relationship than the simple fact of Moshe and Aharon’s death in this parasha. It also accounts for the death of אהרון in this יען לא האמנתם though on the surface Aharon has nothing to do with it!
Parallel of פרה to מי מריבה
Agenda kills context, but no agenda does not help without לעומת זה הדבר, which becomes randomeness and the equivalent of זה הופך ראשו לצד זה which is עטיו של נחש. The total נאמנות to self is the only way beyond the contradictions and hypocrisy that we see
The נחש הנחושת to live vs פרה to escape טומאה both of which are paradoxes, is death vs. טומאה which is the equivalent of תשובה vs. כפרה  מים טהורים וטהרתם  The gift of קדושה  כפרה being out of our hand but part of the way that the world must be  being beyond paradox means an incorporation of the self which is the way the world is to you, out of loyalty to all the other possibilities but out of recognition that in the end I live  כפר"ה עלי על מיעוט הירח : accepting the innate paradox of a Creation that forces מיעוט על דבר הגון , of אדם כי ימות באהל (של תורה), of להט החרב המתהפכת
Cows and calves? Totally local, just as חורבן וקרבנות , information and application, נצח והוד, אין צדיק בארץ אשר יעשה טוב ולא יחטא, כפרה על שמעתי את הירח, בוא ונחזיק טובה לאבותינו על שעשו את העגל, אין נח לאדם ועכשיו שנברא, on local levels paradox is experienced as hypocrisy, as a contradiction to אמונה and thus requires כפרה as the פרה own relationship to עגל.

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