Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 30, v. 2: "V'shavto ad Hashem Elokecho" - The Rambam writes that a proper repentance requires such extreme earnestness and resolve that Hashem Himself can testify that at this moment the penitent would never return to this sin. This is alluded to in "AD Hashem." Read this as "EID Hashem," Hashem is the Witness. (Medrash Yalkut Hoshei'a)

We can say the same on the verse, "Shuvoh Yisroel 'AD' Hashem Elokecho" (Hoshei'a 1)

Ch. 30, v. 15: "R'ei nosati l'fo'necho es hachaim v'es hatov v'es hamo'ves v'es horo'oh" - This concept is expressed in the singular form to teach that a person must consider that he is the only one in the world, and its merits and existence hinge upon only his actions, as per the gemara Kidushin 41. (Sifsei Kohein)

Ch. 30, v. 15: "V'es hatov .. v'es ho'ro'oh" - Why is good expressed in the male form, "hatov," and not "hatovoh," while bad is expressed in the female form, "ho'ro'oh," and not the male form, "ho'ra"? Perhaps this teaches us that when we do good, although it is an impetus to do further good, it is still not our tendency to do so, while when we unfortunately sin, the tendency to sin is much greater (see GR"A on the words in Mishlei 1:23, "hi'nei abioh lochem ruchi"). The female form is an indication of further replication (see Tosfos on gemara P'sochim 116b d.h. "v'ne'emar" - Note that the d.h. is read "v'ne'emar" and not "v'nomar." This is the point of his commentary coupled with "shir" or "shiroh.") (Nirreh li)

Ch. 30, v. 19: "Uvocharto bachaim l'maan tichyeh" - Everyone chooses life. Everyone wants to go to heaven but is not eager to pay the price of dying (Actually the price is not dying but living properly). If so, what is the point of this verse? It is telling us that when we choose life, it should be for "l'maan tichyeh," so that you may be alive, to do mitzvos with alacrity, joy, and life. The Sfas Emes says the same concept on the words of T'hilim 118:17, "Lo omus ki echyeh." (Nirreh li)

Ch. 30, v. 19: "Uvocharto bachaim l'maan tichyeh atoh v'za'recho" - The Chasam Sofer on Dvorim 28:12 says that some times a person is given an extension to his allotted years so that he may properly educate and influence his descendants, etc. This could be the intention of these words of our verse. (Yalkut Sofer)


Yeshayohu - Ch. 61, v. 10: "Sos ossis baShem to'geil nafshi bEilokoy" - The gemara Brochos 54 says that a person should bless Hashem for seemingly negative events that effect him with the same positive attitude as when he blessed Hashem when seemingly good is bestowed upon him.

However, we must differentiate between the negative that affects oneself and that which comes upon another. When we se difficulties visiting another we should be in pain for his suffering. This is alluded to in these words of our verse. When the experience is one of beShem, the Holy Name of mercy, then not only will I rejoice, but also when it visits another, "ossis," I will cause joy, I will share in his happiness. However, when the attribute of strict judgment is present, "bEilokoy" ("Elokim" connotes strict judgment), then "to'geil nafshi," only MY soul will respond with positive acceptance, but not for a similar situation upon another person. (Kozhnitzer Magid in Avodas Yisroel)


See also Sedrah Selections and Oroh V'Simchoh

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