Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 32, v. 3: "Ki shem Hashem ekro hovu godel lEilokeinu" - The students of Rabbeinu Yonah and the Rosh ( on the gemara Brochos 3:19) explain the words of "modim d'Rabonon" - "al she'onu modim loch boruch Keil hahodo'ose" to mean that we even thank Hashem for the opportunity to thank Him. We can similarly say, "When I call, give praise, in the Name of Hashem, this alone it is sufficient reason to give greatness, thanks, to Elokeinu. (Rabbi Chaim of Tchernovitz in B'eir Mayim Chaim)

Ch. 32, v. 10: "Yimtzo'eihu b'eretz midbor" - The Torah will be found in one who makes himself like the desert, not seeking physical comforts. (Holy Chofetz Chaim)

Ch. 32, v. 20: "Ki dore tahapuchos heimoh" - Note that the verse speaks in the plural form, "tahapuchOS," overturningS. Their parents teach them to minimize pursuit of the physical and to maximize pursuit of the spiritual. Not only don't they limit their diversion from these values to equate the two, but they even switch their places, giving priority to the physical, and relegating the spiritual to second place, hence "tahapuchOS." This is truly "bonim lo eimun bom." (Nirreh li)

Ch. 32, v. 23: "Chitzay acha'leh bom" - Rashi says that there is an inheretnt blessing in these words. My arrows I will spend in them. They will be use dup, but the nation shall remain. Rashi similarly says that after the bnei Yisroel heard the 98 curses they felt that they could not survive. Hashem strengthened them with "A'tem nitzovim," you are still standing upright. This is the meaning of "CHiTZay acha'leh bom." My Ches-Tzadi, whose numerical value is 98, My 98 curses, I will expend in them, but they will not be expended. (Ohr Pnei Moshe of Pshavorsk)

Ch. 32, v. 25: "U'meichadorim eimoh" - In the inner chambers of every ben Yisroel there is a spark of fear of Hashem. (Likutei Yehudoh)

Ch. 32, v. 35: "V'chosh asidos lomo" - Rashi says that this refers to rushing up the future punishment for the wicked. Rabbeinu Bachyei says that it refers to the future redemption, "v'chosh," as in "b'ito aCHISeno." He adds that "lomo," Lamed-Mem-Vov alludes to "umol Hashem es l'vovcho" (Dvorim 30:6), "UmoL" having the same letters as "LoMO."

The time of the final redemption is cryptically mentioned in Doniel 12:7, "L'mo'eid Mo'adim V'ocheitzi," whose first letters are also those of "LoMO." (Rabbi Shimshon Ostropolia in Nitzotzei Shimshon)

Ch. 32, v. 48: "B'etzem ha'yom ha'zeh" - These words connote midday, when the sun is at its brightest. Most people die in their old age, when their body has weakened and deteriorated. Moshe died in his old age, but his body was young (Dvorim 34:7). Hence his death was "b'etzem ha'yom," when his strength was still at its zenith, just like the sun at midday. (Kli Yokor)

Ch. 32, v. 52: "Ki mi'neged ti'reh es ho'oretz" - Moshe was buried in the land portion of the tribe of Gad (see Dvorim 33:21). "Mi'NeGeD," can be split into two, "min" and "Gad." You will see the land from the portion of Gad. (Ode Yoseif Chai)

Alternatively, Moshe became more and more holy as his life went on, as explained by the Ramban (5:12) d.h. "Shomor-kaasher tzivcho" on the words "v'nosaTI m'tar artz'chem" (Dvorim 11:14). Moshe became so spiritual that he was the ultimate personification of the opposite of physicality while still in the human form. "Mi'neged," from the point of total opposition, "ti'reh es ho'oretz," will you view earthiness. (Nirreh li)


See also Sedrah Selections and Oroh V'Simchoh

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