Chasidic Insights

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by Zvi Akiva Fleisher

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Ch. 3, v. 23: "Vo'es'chanan" - The verse does not say "vo'achanan," and I have entreated. Rather it uses the reflexive form, "vo'es'chanan," I have made myself pray. Moshe embodied, and was prayer itself. (Rabbi Chanoch Henoch of Alexander in Chashovoh L'tovoh)

We find the same concept with King Dovid, who said "vaani sfiloh" (T'hilim 109:4).

Ch. 3, v. 23: "Vo'es'chanan el Hashem bo'eis ha'hee" - Moshe prayed for the final redemption, which is called "bo'eis ha'hee," as per the verse, "Bo'eis ha'hee ovi es'chem uv'eis kabtzi es'chem" (Tzefanioh 3:20). (Rabbi Sho'ul Y'didyoh Elozor of Modzitz)

Ch. 3, v. 23: "Bo'eis ha'hee" - One should be strong in his trust in Hashem. He should only beseech Him for his immediate needs, "bo'eis ha'hee," and not worry about the future. (Rabbi Dovid of Lelov in Likutei Divrei Dovid)

Ch. 3, v. 23: "Bo'eis ha'hee" - At the time of prayer - Every time a person prays he hopes for a positive response from Hashem. However, there are times when he has merits to deserve such a response, and at other times, unfortunately, not. This is why Moshe prayed for "mantas chinom" (see Rashi). Hashem's kindness knows no bounds or time limitations. (Rabbi Shmuel of Slonim in Divrei Shmuel)

Ch. 3, v. 24: "Atoh hachilosoh l'haros es av'd'cho es god'l'cho" - When You began showing Me Your greatness at the burning bush, I turned away to avoid seeing such a great spiritual exposure. Should I not be paid back in kind to at least enter Eretz Yisroel and see its spiritual greatness, "ebroh noh v'e'reh"? (Rabbi Yehudoh Leib of Anipoli in Ohr Hagonuz)

Ch. 3, v. 25: "Ebroh noh v'e'reh" - Moshe requested: "I know that in the world-to-come I will be allowed into Eretz Yisroel. Please let me enter NOW." "Noh" is translated as NOW. (Rabbi Yisroel of Kozhnitz in Avodas Yisroel)

Ch. 3, v. 29: "Va'neishev bagoy mul beis p'ore" - Whoever is haughty it is as if he has served idols, equated to baal p'ore. The remedy for this is to be humble, "va'neishev bagoy," to reside in a valley, to be low and humble. (Rabbi Dov Berish of Osh'p'tzin in Divrei Tzadikim)

Ch. 3, v. 29: "Mul beis p'ore" - Rashi says that even though they were entrenched in this idol's worship, if they would but hearken to the statutes etc., "V'atoh Yisroel shma el hachukim," they would be totally forgiven. How does Rashi see that the intention is to repent? The verse only says to do the correct thing from now on. "V'atoh" is a term that connotes repentance. (Nirreh li) Rashi continues by saying that even though the bnei Yisroel sinned so grievously, nevertheless, they would be forgiven, but Moshe lamented that he transgressed in a much smaller manner and was not forgiven, and as a result, would not be allowed egress to Eretz Yisroel. The Ran in his "droshos" derives from this that there is a unique power and merit in a group.


See also Sedrah Selections and Oroh V'Simchoh

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