Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 9, v. 5: "Va'yik'r'vu kol ho'eidoh va'yaamdu lifnei Hashem" - It was because of the merit of all the congregation coming close together, being unified, that they were able to stand in front of Hashem. (Rabbi Isomor of Konskovalle in Mishmeres Isomor)

Ch. 9, v. 5,6: "Va'yik'r'vu kol ho'eidoh va'yaamdu lifnei Hashem, Va'yomer Moshe zeh hadovor asher tzivoh Hashem" - All the congregation came together in a unified manner. Moshe told them that coming together in unity is what Hashem commanded them to always do. (Chidushei Hori"m in Likutei Yehudoh)

Ch. 9, v. 6: "Asher tzivoh Hashem taasu v'yeiro a'leichem k'vode Hashem" - It is only if you do the mitzvoh because Hashem has commanded you, and for no other reason, no matter how elevated, that the "glory of Hashem" will appear upon you. (Rabbi Zvi Elimelech of Dinov in Agro D'kalo)

Ch. 9, v. 7: "Krav el hamizbei'ach" - Rashi says that Aharon was embarrassed to come to the altar. Moshe said to him, "Why are you embarrassed, 'l'chach nivcharto,' for this position you were chosen." We can say "l'chach nivcharto," for this REASON you were chosen. Specifically because you also sinned were you chosen. The Kohein's job is to offer atonement sacrifices. To give the service its maximum effect it is only appropriate to have a Kohein who sinned and has fully repented. He has a broken spirit and fully understands the heart of the penitent who is standing in front of him. He himself has been there (Nirreh li)

Ch. 9, v. 7: "Es chatos'cho v'es olo'secho" - Your sin atonement offering and your elevation. By repenting "teshuvoh mei'ahavoh," you not only cleanse yourself from sin, but you have also turned it into a merit, and are more elevated than before you sinned. (Rabbi Yisroel Dov Ber in R'vid Hazohov)

Ch. 9, v. 7: "V'cha'peir baadcho u'v'ad ho'om vaa'sei es korban ho'om v'cha'peir baadom" - When Aharon brings his own offering it also serves as an atonement for the nation, as he is their representative and takes responsibility for their behaviour. However, when he brings their offering, it only serves as an atonement for them. (Shem miShmuel)

Ch. 9, v. 22: "Va'y'voracheim va'yei'red mei'asose hachatos" - Even though Aharon had just processed a "chatos" atonement offering, he descended from offering it, i.e. he put it totally out of his mind. This was because he wanted to bless the bnei Yisroel without harbouring any thoughts of their having sinned, and thus his blessings would be more effective. (Rabbi Shlomo of Radomsk in Tiferes Shlomo)

Ch. 10, v. 16,17: "Va'yiktzofe al Elozor v'al Isomor, Madua Lo Achaltem Es Hachatos Bimkome Hakodesh" - Even though Moshe spoke to elozor and Isomor with anger, it was tempered with "mollei ahavoh," the first letters of the words beginning with "Madua." (Rabbi Yisroel Yitzchok of Alexander)

Ch. 11, v. 43: "V'lo sitamu bo'hem v'nitmei'sem bom" - This seems to be double talk. Note that the word "v'nitmei'sem" is missing the letter Alef after the Mem. This allows the word to be read "v'nitamtem," and you will become plugged up. The verse is telling us that if we eat these abominable items "v'nitmei'sem BOM," we will damage our ability to absorb the holy words of the Torah, called "v'dibarto BOM." (Nirreh li)


See also Sedrah Selections and Oroh V'Simchoh

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