Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 1, v. 2: "Min hab'heimoh .. takrivu es korbanchem" - Learn from the animal that you've verbally sanctified. Just as it was a plain animal until you've sanctified it as an offering to Hashem, and has now become so sanctified that its blood and organs are placed in the holiest location, so too, sanctify yourselves for the service of Hashem, "takrivu es korbanCHEM." (Rabbi Shlomo of Radomsk in Beis Avrohom)

Ch. 1, v. 3: "Yakriv oso lirtzono lifnei Hashem" - One should sacrifice it, his will to Hashem. "Ba'teil ritzoncho lifnei ritzono" (Pirkei Ovos 2:4). (Mezeritcher Magid)

Ch. 1, v. 3: "Lirtzono" - Rashi says that we force him until he acquiesces and says, "I want to do so." How is this considered acting of his own free will? A person who truly wants to serve Hashem wishes upon himself circumstances that force him to do the right thing. (Sfas Emes)

Ch. 1, v. 7: "V'nosnu bnei Aharon haKohein aish al hamizbei'ach" - Rashi writes that even though a heavenly fire descends there is still a requirement to bring their own fire. People get enthused to spiritual heights from outside influences, but this might be short-lived or forgotten. Fiery enthusiasm that is self-ignited has a more lasting effect. (Nirreh li)

Ch. 2, v. 2: "M'lo kumtzo" - The mishnoh in Pirkei Ovos 4:1 says, "Ei'zehu oshir haso'mei'ach b'chelko," - who is wealthy, he who is happy with his lot. "M'lo," one feels full, satisfied, when he realized that it is "kumtzO," His portion, even if it is meager. (Nirreh li)

Ch. 2, v. 13: "Al kol korboncho takriv melach" - All that you offer to Hashem should be salted, i.e. done with energy, excitement, and enthusiasm. (Rabbi Uziel of Ritsheval in Tiferes Uziel)

Ch. 4, v. 27: "V'im nefesh achas techeto" - If it is but one soul, that a person only concerns himself with his own personal spiritual growth, to the exclusion of others, then "techeto," it has sinned. (Rabbi Avrohom Chaim Zlotchover Magid)

Ch. 5, v. 17: "V'lo yoda v'o'sheim" - Why is a definite accidental sin called "cheit," a shortcoming, while a doubtful sin is called "oshom," vast destruction, "shmomoh"? The fact that a person is aware that he definitely sinned, albeit accidentally, is a partial atonement, as his heart is already broken. When one is not sure that he sinned, he easily pushes it to the side, assuming that he has not sinned. This is devastation. (Rabbeinu Bachyei) Similarly, this explains why the cost of an "oshom" is double that of a "chatos." (Admor of Kotzk)

Ch. 5, v. 26: "L'ashmoh voh" - The verse begins with telling us that the Kohein shall bring atonement through processing one's sacrifice. What is one to do when Shabbos stands in the way of bringing his offering immediately? The answer is "l'ashomoh voh," whose letters are an acronym for "LoKeil asher shovas mikol hamaasim ba'yom Hashvii." Hashem understands that his heart is broken and he truly wants to immediately bring his offering. By keeping the laws of Shabbos he stays any negative affects. The offering can wait until the next day. (Nirreh li)


See also Sedrah Selections and Oroh V'Simchoh

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