Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 9, v. 2: "Kach l'cho eigel" - Rashi says that this calf was brought as an atonement for aharon's involvement with the golden calf THAT HE MADE. Rashi on Shmos 29:1 says that during the seven previous days of dedication Aharon brought a daily ox to atone for the sin of the golden calf, so why is there a need for another sacrifice? The oxen were for Aharon's not rebuking the bnei Yisroel and attempting to stop them, while the calf was for his actually forming the calf, "asher ossoh," that he made. (Mahari"l Diskin)

Ch. 9, v. 4: "Ki hayom Hashem niroh a'leichem" - The letters of "niroh" are the same as Aharon, and the letters of "a'leichem" are the same as Micho'eil, to indicate that Aharon does the priestly service on earth while the angel Micho'eil does it above (see gemara M'nochos 110a). (M'lo Ho'omer)

Ch. 9, v. 6: "Zeh hadovor asher tzivoh Hashem taasu" - The words "tzivoh Hashem" seem to be superfluous. The verse is stressing that the main impetus in doing a mitzvoh is because Hashem commanded that we do so. Contrast this with the Torah's explanation of Nodov and Avihu's sin, "asher LO tzivoh osom" (10:1). (Chosheiv Machashovos)

Ch. 9, v. 7: "Krav el hamizbei'ach" - Rashi says that Aharon was reluctant to ascend the altar. Moshe told him, "Why are you ashamed, 'L'kach nivcharto,' - for this you were chosen." You were chosen for leadership, and it is this position that will bring upon you much shame, as people are quick to discredit and shame their leaders. Yet you must be accepting. (Rabbi Yechiel Meir Admor of Gestinin)

Alternatively, because you are ashamed of your involvement in the golden calf, albeit it was an unintentional sin, this is exactly why you were chosen. You will be empathetic towards the one who has unintentionally sinned and is bringing a sin-offering as an atonement. (Ohr Pnei Moshe Admor of Pshavorsk)

Ch. 10, v. 8: "Va'y'da'beir Hashem el Aharon" - From here we see that Aharon not only kept quiet and did not complain about the death of his sons, but even was very accepting. Had he even been upset internally, Hashem could not have spoken directly to him, as "ein haSh'chinoh shoroh lo mitoch atzvus" (gemara Shabbos 30b). (Shaa'rei Aharon)

Ch. 10, v. 9,10,11: "Yayin v'sheicor al teisht | atoh uvo'necho itoch b'voachem el ohel mo'eid v'lo somusu chukas olom l'doroseichem, Ulhavdil bein hakodesh u'vein hachole u'vein hato'mei u'vein hatohore, Ulhorose es bnei Yisroel" - Note that there is a "psik" after the words "al teisht." This indicates a full stop after the command to not drink wine. One should refrain from intoxicating drink except when "atoh uvo'necho itoch," when you marry off your children, "b'vo'achem el ohel mo'eid," when you make a "chanukas habayis," "v'lo somusu," when one is healed from a life-threatening disease, "chukas olom l'doroseichem, when one has his child circumcised, "Ulhavdil bein hakodesh u'vein hachole," when one makes "kiddush" or "havdoloh," "u'vein hato'mei u'vein hatohore," on Purim, "Ulhorose es bnei Yisroel," and when celebrating the completion of a volume of gemara. (Rabbi Naftoli of Ropschitz)


See also Sedrah Selections and Oroh V'Simchoh

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