Chasidic Insights

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by Zvi Akiva Fleisher

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Ch. 1, v. 1: "Vayikroh" - Although the verse says that Hashem called to Moshe, and as Rashi points out that it was a calling of endearment, nevertheless, Moshe felt that it was a call that was a happening, "va'yikor" (see Bmidbar 23:4), "Alef," that Hashem, "Alufo shel olom," the primary force of the world, called to him. ((Rabbi Avrohom Yaakov of Sadigura in Ner Yisroel)

Ch. 1, v. 1: "Vayikroh" - Rashi says that "vayikroh" indicates a calling of endearment. It is most appropriate to point this out here by the laws of sacrifices, because as the verse says, "Odom ki yakriv mi'kem korbon," a person brings himself as a sacrifice, i.e. the sufferings he goes through are like a sacrificial offering. One might feel that Hashem's bringing difficulties upon him are because Hashem is displeased with him. Therefore the verse says "vayikroh," a calling of endearment. Because Hashem loves us He sends difficulties to cleanse us of our sins, "Ki es asher ye'ehav Hashem yochiach." (Rabbi Klonimus Kalmish of Piesetshna author of Chovas Hatalmidim and Zeiruz Avreichim)

Ch. 1, v. 1: "Vayikroh" - This word is spelled with a diminished Alef. The word Alef comes from the word form "learning." The main thing a person should realize from his learning is that he is small. (Rabbi Mordechai of Lechovitch in Toras Ovos)

Ch. 1, v. 1: "Vayikroh" - Rashi says that every time that Hashem spoke to Moshe He first called to him, advising that He would communicate a prophecy to him. This was necessary because otherwise even if Moshe would hear Hashem speaking, because of his great humility Moshe would think that he did not merit to receive a message from Hashem and that it was directed to someone else. (Rabbi Yosef Mayer of Spinka in ImreiYoseif)

Ch. 1, v. 1: "Vayikr-oh" - All the happenings in the world, "va'yikor," even the most insignificant, "z'iro," are orchestrated by the "Alufo shel olom." (Rabbi Yisroel of Modzitz in Divrei Yisroel)

Ch. 4, v. 3: "Im haKohein hamoshiach yecheto l'ashmas ho'om" - From here until and including the final verse of our parsha the bringing of sacrifices for atonement is discussed. At the end of the details of the offering the verse always says "v'nislach lo'hem" (4:20) or "v'nislach lo" (4:26,35,5:10,13,16,18,26). However here these words are not mentioned, seeming to indicate that there is no atonement. This is because our verse is discussing an anointed Kohein. He is so elevated that if he sins it is greatly due to the masses whom he represents, "l'ashmas ho'om." He personally does not require atonement, hence no "v'nislach lo." (Rabbi Yisochor Dov of Belz)

Ch. 4, v. 22: "Asher nossi yecheto v'ossoh achas mikol mitzvos Hashem Elokov asher lo sei'o'senoh" - The evil inclination cannot easily persuade an elevated person to sin. When he does sin, "asher nossi yecheto," the evil inclination fools him into believing that a prohibited act is a mitzvoh, "v'ossoh achas mikol mitzvos Hashem Elokov," but in truth it is a sin and is prohibited, "asher lo sei'o'senoh." (Rabbi Yoel of Satmar in Chidusheu Mahar"i Ta"v)


See also Sedrah Selections and Oroh V'Simchoh

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