Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 16, v. 18: "Shoftim v'shotrim ti'ten l'cho" - Judge yourself, "l'cho," strigently. Judge others favourably, "v'shoftu es ho'om mishpat tzedek." (Chozeh of Lublin)

Alternatively, it is only after you judge yourself strictly that you will be ready to judge others, "v'shoftu es ho'om."

Ch. 16, v. 18: "V'shoftu es ho'om mishpat tzedek" - They shall judge people in a manner that the litigants will both agree that it was a "mishpat tzedek." (Rabbi Meir of Dzikiv in Imrei Noam)

Ch. 16, v. 20: "Tzedek tzedek tirdofe" - You've done something righteous, "tzedek." Don't sit on your laurels. Continue pursuing more opportunities to do more acts of righteousness. (Chozeh of Lublin)

Ch. 16, v. 22: "V'lo sokim l'cho matzeivoh asher so'nei Hashem Elokecho" - Do not remain stagnant, remaining in one "matzav." This is hated by Hashem. Work on continuously improving yourself. (Rabbi Zvi Elimelech of Dinov in Agra D'kaloh)

Ch. 17, v. 11: "Lo sosur min hadovor asher yagidu l'cho" - The gemara Brochos 4A comments on the verse in T'hilim 86:2, "Shomroh nafshi ki chosid oni," that King Dovid said that he arose much earlier than all other kings, getting up at midnight to sing praises to Hashem (T'hilim 119:62). He also said that while other kings would while their time away with ephemeral pleasantries he would soil his hands with bloody items, as he was judging them regarding matters of purity pertaining to husband and wife. He concluded that to top it off he would also not do anything without first conferring with his mentor and teacher M'fiboshes. We see three spiritual pursuits here. The first is working on one's physical traits and subordinating them to the will of Hashem. Rising at midnight and beginning one's day serving Hashem is ample proof of this. Secondly, he gave selflessly of himself for the good of others. Finally, and most telling, he did not trust himself to make decisions in spite of his phenomenal knowledge of Torah. He asked his Rebbe for guidance. This is why King Dovid gave himself the title CHOSID. (Rabbi Zvi of Cherson)

Ch. 17, v. 12: "V'ho'ish asher yaa'seh v'zodone l'vilti shmo'a el haKohein" - The man who will sin wantonly will so contaminate his spirituality that it will bring to his not being able to absorb the words of the Kohein. (Holy Admor of Satmar in Divrei Yoel)

Ch. 17, v. 18: "V'hoyoh ch'shivto al ki'sei mamlachto" - It will be a great joy ("v'hoyoh"="simchoh"), when the king sits upon a throne of "mamlachto," not "malchuso." "Malchuso" means "his kingship." However, "mamlachto" is in the causative form. He is constantly aware of his being in this position by virtue of Hashem who gives him a micro-kingship, sourced from Hashem, the King of all kings. (Rabbi Yeshayohu of Yasse in Klil Tiferes)

Alternatively, he causes others to accept the kingship of Hashem. (Nirreh li)

Ch. 17, v. 20: "L'vilti room l'vovo" - The Rambam writes that the king's heart should be the heart of all Yisroel. It is thus readily understood why the Torah warns that he not make his heart conceited. This would negate the attitude mentioned in the Rambam. (Nirreh li)


See also Sedrah Selections and Oroh V'Simchoh

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