Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 29, v. 9, 10: "Kole ish Yisroel, Tapchem" - Every Yisroel man, Your children" - Since the first word of verse 10 is a continuation of the list of who stands in front of Hashem, there should have been a connecting letter Vov before "tapchem." The reason this is left out is to allow us to read these words as "kole ish Yisroel tapchem," every Jewish man is of your children. Treat each one with care and compassion, just as you would your own child. (Yalkut Reuveini)

Ch. 29, v. 18: "V'hisboreich bilvovo leimore sholom y'h'yeh li" - This person deludes himself into believing that he is beyond reproach even though he blatantly disregards the dictates of the Torah, stating that he has a "good heart." This is "v'hisboreich bilvovo." The Torah's response is "Lo yoveh Hashem slo'ach lo" and "ki oz ye'eshan af Hashem v'kinosso bo'ish hahu." (Rabbi Shlomo Halberstam)

Ch. 29, v. 19: "Lo yoveh Hashem slo'ach lo" - Why not simply say "Lo yislach lo Hashem"? Since we are discussing a person who deludes himself into thinking that he is behaving properly, he himself does not ask for forgiveness for his shortcomings and Hashem responds accordingly. (Rabbi Shmuel of Slonim in Divrei Shmuel)

Ch. 30, v. 2: "V'shavto ad Hashem Elokecho" - The word "ad," spelled Ayin-Dalet, can also be read as "eid," a witness. This alludes to the words of the Rambam in hilchos teshuvoh 2:2. A proper teshuvoh is one where Hashem can TESTIFY that the contrition and remorse are so sincere that with the present mindset this person will never return to this sin. (Chid"o in Nachal K'dumim)

Ch. 30, v. 5: "Virishtoh v'heitivcho v'hirb'cho mei'avosecho" - You will inherit it, and He will do good to you, and He will increase you, "mei'avosecho," through the merit of your Patriarchs. (Rabbi Yoseif Ziata)

Ch. 30, v. 19: "Hachaim v'hamo'ves nosati l'fo'necho habrochoh v'hakloloh uvocharto bachaim" - The concept of "making a choice" is usually between/among two or more competitive options, each having perceived advantages over the other/s. What sort of choice is there between blessing and curse, between life and death?

There are two ways of serving Hashem, one with joy to do His will, and one out of fear of retribution for non-compliance. The former is called "blessing" and "life," as this is the dominant attitude. The other is called "curse" and "death." The reason the Torah advises to choose the former is "l'maan tichyeh atoh v'zar'echo." Serving Hashem with joy is a better medium through which one ignites the hearts of his children to do the same. Fear, doom, and gloom might turn them off. (Rabbi Avrohom of Slonim in Beis Ovos)


Ch. 31, v. 18: "V'onochi hasteir astir" - "Onochi," Hashem, "hasteir," in one who hides his G-dliness, "astir," will hide. (Shpoler Zeide)

Ch. 31, v. 18: "V'onochi hasteir astir" - Even when there is total veiling of holiness, there is still "Onochi." (Baal Shem Tov)

Ch. 31, v. 19: "V'atoh kisvu lochem es hashiroh hazose" - Even if one owns a Torah that he inherited, he is required to write his own Torah (Rambam hilchos sta"m 7:1). This teaches us that the Torah should always be fresh and alive, not a lethargic exercise done by rote because we have an inheritance from previous generations to follow its dictates. (Ksav Sofer)

Ch. 31, v. 21: "V'onsoh hashiroh hazose l'fonov l'eid" - The thrust of these words is to teach us that the Torah has testified that for violating its precepts there will be retribution. Some people are of the persuasion of the Torah being relevant only in previous generations and we have "outgrown it," ch"v. Read these words as "v'onsoh hashiroh hazode l'fonov LO'AD." It is forever. (Nirreh li)


See also Sedrah Selections and Oroh V'Simchoh

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