Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 8, v. 4: "V'zeh maa'sei ha'menorah mikshoh" - The menorah symbolizes the Oral Torah. The Oral Torah is made up of questions and answers, as we find throughout the Talmud. "V'zeh maa'sei ha'menorah," this is the makeup of the menorah, "mikshoh," raising difficulties. (Nirreh li)

Ch. 8, v. 26: "Vaavodoh lo yaavode" - The over age Levite who is to not do the Levite service any more, still has the opportunity to service. "Vaavodoh," his service is "lo yaavode," to comply with Hashem's command to not serve. (Toldos Noach)

Ch. 9, v. 7: "Lomoh nigora l'vilti hakriv es korban Hashem" - They expressed themselves as being inferior by not being able to bring the offering. In truth they were exempt because they were defiled, and not inferior. As well, why was this mitzvoh given to the bnei Yisroel now (see Rashi)? If they only felt sorry for the opportunity lost Hashem would not have given a mitzvoh of Pesach sheini. It was only because it hurt them to their core, to the point that they felt inferior and cried out to Moshe, that opened up a gate of opportunity in heaven. Their extreme yearning to do the mitzvoh extended the ability to fulfill it. (Chidushei Hori"m)

Ch. 9, v. 8: "Imdu v'eshm'oh mah yitza'veh Hashem" - Moshe told them that he was sure to receive a response from Hashem, but not in his own merit. Rather it is because of "imdu." By having his followers stand and wait in anticipation of receiving a Heavenly response, i.e. their absolute belief in their leader, Moshe merits to communicate with Hashem. (Holy Baal Shem Tov)

Ch. 9, v. 8: "Mah yitza'veh Hashem lochem" - Moshe told them that he had not been taught a special ruling for someone who was incapable of bringing the Paschal offering on time. If he would get a special ruling now it would only be in the merit of these people who asked if they could possibly have the opportunity to fulfill the mitzvoh (Sifri, Yalkut Shimoni #721). Whatever Hashem will command is "lochem," in your merit. (B'eir Mayim Chaim)

Ch. 9, v. 13: "V'ho'ish asher hu tohore uv'derech lo hoyoh" - The person who is pure is one who was on the path of LO, of negating himself. (Nirreh li)

Ch. 10, v. 9: "V'chi sovo'u milchomoh b'artz'chem al hatzar hatzoreir es'chem" - On a simple level these words should be as "V'chi sovo'u L'milchomoh," as we find in both Targumim. However, the Holy Shalo"h and others say that this verse refers to the internal fight, "b'artz'chem," that a person has with his own evil inclination. Had the verse said "l'milchomoh," it would mean that a war might not necessarily have to take place. Since we are also discussing the war we have with our evil inclination, this war is guaranteed to take place, as it is our raison d'etre. Hence there is no prepositional letter Lamed. (Nirreh li)

Ch. 10, v. 10: "Uv'yom simchas'chem .. uska'tem bachatzotzros al oloseichem .. v'hoyu lochem l'zikorone lifnei Elokeichem" - If on the days of your joy you blow trumpets for your spiritual elevation, and not to enhance your culinary extravaganza, then it will be a celebration that is a remembrance in front of Hashem, and not for the evil forces. (Holy Alshich)


See also Sedrah Selections and Oroh V'Simchoh

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