Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 7, v. 14: "Boruch t'h'yeh mikol ho'amim" - Even if the bnei Yisroel don't behave properly, they still shine in comparison with the surrounding nations. (Noam M'godim)

Ch. 7, v. 26: "V'lo sovi so'eivoh el bei'secho" - A haughty person is called an abomination to Hashem, as per the verse "To'avas Hashem kol g'vah leiv" (Mishlei 16:5). We can conclude that bringing a haughty person into one's home is included in the prohibition of our verse. (Tzemach Tzedek in Siach Sarfei Kodesh)

Ch. 9, v. 7: "Mamrim he'yi'sem im Hashem" - How does one rebel and still remain "WITH Hashem"?

1) You didn't mean to sin intentionally. You had Hashem in mind, but the evil inclination fooled you into believing that you acted correctly. (R'vid Hazohov)

2) You did a mitzvoh, so you were with Hashem. However, because you had incorrect intentions when doing the mitzvoh you are considered rebellious. (Divrei Tzadikim)

3) When one sins he doesn't always deserve to be called rebellious. Because you were exposed to the greatness of Hashem at Har Sinai and through numerous miracles, you are called rebellious. (Rabbi Moshe of Pshevorsk in Ohr Pnei Moshe)

4) Even though you have rebelled by sinning, Hashem has not cut off his relationship with you. You are still WITH Hashem. ((Rabbi Mordechai Yoseif of Ishbitz in Pri Tzadik)

Ch. 9, v. 17,18: "Vo'ashabreim l'ei'neichem, Vo'esnapal lifnei Hashem" - The sign of a true "eved Hashem" is that he does whatever is required of him, even when totally contrary to his character traits, even when the traits are very praiseworthy. For example, Avrohom's outstanding shining character trait of mercy was laid to the side when Hashem asked him to do a most brutal act, to kill his son Yitzchok.

Similarly, Moshe was totally immersed in bringing the bnei Yisroel closer to Hashem. Breaking the "luchos" was totally contrary to this. Yet, a situation arose that required him to break the "luchos." He was able to do this, "vo'ashabreim l'ei'neichem" because "Vo'esnapal lifnei Hashem," I have totally thrown myself, i.e. I have negated my nature, in front of Hashem. (Nirreh li)

Ch. 10, v. 12: "Ki im l'yiroh" - Rashi brings the gemara Brochos 33b, that everything is in the hands of heaven except for fear of Hashem. This means that whatever one asks from Hashem, there is no guarantee that it will be granted. The one exception is "yiras shomayim." If one asks for it in earnest, he is guaranteed that he will be granted his request. (The Holy Admor of Kotzk)

Ch. 10, v. 19: "V'ahavtem es ha'geir" - You shall love being in this world as a sojourner. Do not feel that our existence here is permanent. (Rabbi Moshe Midner)

The following story is very telling of this attitude. Rabbi Yaakov Yoseif of Polnoa, the baal "Toldos Yaakov Yoseif," visited the Holy Mezeritcher Magid, the Rebbe Reb Ber for the first time. He saw a home that was indicative of absolute deject destitution and impoverishment. There was absolutely no furniture in the home. A discarded carton served as a table and a carton as a chair. The Toldos asked the Magid, "Where is your furniture?" The Magid responded, "And where is yours?" "I am just passing through, so of course I have no furniture with me," answered the Toldos. "The same can be said of me. I am also just passing through this short-lived ephemeral world," said the Magid.


See also Sedrah Selections and Oroh V'Simchoh

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