Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 4, v. 22: "Nosso es rosh bnei Gershon gam heim l'veis avosom" - Even those who are chased away, "gerushin," lacking merits, can become elevated through "beis avosom," a drive to reach the level of our Patriarchs. (Rebbe Reb Shmelke of Niklosburg)

Ch. 4, v. 22: "Gam heim l'veis avosom" - It is insufficient to rest upon one's ancestral laurels. One is required to have his own merits. Besides their "beis avosom" there must also be "gam heim." (Rabbi Shraga Yo'ir in Aron Eidus)

Ch. 4, v. 26: "V'eis kol asher yei'o'she lo'hem v'ovodu" - A person should accept all that happens to him with equanimity. Even difficulties should not impact upon his service of Hashem, "v'ovodu." (Rabbi Shmuel of Slonim in Divrei Shmuel)

Ch. 5, v. 2: "Vishalchu min hamacha'neh" - Those who are sent outside the encampment cannot properly fulfill their responsibilities, as many mitzvoh involve dealings with others. We are therefore enjoined to act as their agents to do their mitzvos. "Vishalchu," and we become agents for "mn hamacha'neh," those who are sent out. (The Holy Admor of Satmar zt"l)

Ch. 5, v. 6: "Mikol chatos ho'odom" - When a person does any of the sins, it stems from "Odom," primary man. When he sinned he brought the drive to sin into this world. (Noam Elimelech)

Ch. 5, v. 7: "Es chatosom asher ossu v'heishiv es ashomo b'rosho" - When one repents he also has to get to the source of the sin, his thought process, "es ashomo b'rosho." (Rabbi Avrohom yisochor of Radomsk in Chesed l'Avrohom)

Ch. 5, v. 10: "V'ish es kodoshov lo y'h'yu" - A person only is left with that which he sanctifies. (Rabbi Menachem Mendel of Vizhnitz in Tzemach Tzadik)

Ch. 5, v. 12: "Ish ish" - Rashi says that the repetition teaches us that the wayward woman has shown infidelity to two men, her husband and Hashem, who is "ish milchomoh." Why is this expression used to describe Hashem? This woman has sinned not only against her husband, but also has misused her lust for another man. She should have overpowered this drive and won the WAR against her inclination. Instead she lost the war and sinned. (Rabbi Zvi Hersh of Nadvorna in Tzemach Hashem l'Zvi)

Ch. 5, v. 13: "V'hee lo nisposoh" - In a similar vein to the previous offering: Even though the evil inclination has urged her to sin, she was not forced, i.e. she still had free will. The urge to sin was sent so that she should overcome it. (Rabbi Moshe of Pshevorsk in Ohr Pnei Moshe)

Ch. 5, v. 21: "Yi'tein Hashem osoch l'oloh" - Even though the Kohein invokes a curse upon the woman if she sinned, the Name of mercy, Hashem, is used. This is because if she has sinned and does not admit it and goes through with the "sotoh water" procedure, a great sanctification of Hashem's Name will come about. (Kedushas Levi)

Ch. 6, v. 2: "Ki yafli lindor" - The marvel of this act is that a person is willing to prohibit even more than the Torah already restricts. (Ohr Hachaim Hakodosh)


See also Sedrah Selections and Oroh V'Simchoh

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