Chasidic Insights

CHASIDIC INSIGHTS PARSHAS MATOS-MASSEI 5763 BS"D

PARSHAS MATOS

Ch. 30, v. 3: "Ish ki yidor neder laShem" - A person is empowered with one of Hashem's powers. Just as Hashem has given both positive and restrictive precepts, a person through the power of speech can make a vow that is a Torah binding command to act or restrain. This power was given through speech, as Hashem blew a spirit of life into mankind and he became a "ruach m'mal'la" (Targum Onkelos on Breishis 2:7). (Nirreh li)

Ch. 31, v. 53: "Boz'zu ish lo" - The items that come into a person's possession are decreed in heaven. Thus when the bnei Yisroel took the spoils of war, each person took that which was truly his. (Rabbi Shlomo of Radomsk in Tiferes Shlomo)

Ch. 32, v. 1: "Umikneh rav hoyoh livnei Reuvein v'livnei Gad otzum m'ode" - The members of the tribes of Reuvein and Gad had a great connection, similar to "mikneh," ownership, to their Rav, Moshe. They therefore preferred to remain on the Trans-Jordanian side, knowing that Moshe would be buried there. (The Holy Chozeh of Lublin)

Ch. 32, v. 17: "Vaanachnu neicho'leitz chushim" - If the bnei Gad and bnei Reuvein originally had this response in mind, why didn't they tell this to Moshe before he completed his lengthy rebuke? It was simply a matter of good manners to not interrupt him. (Chidushei HoRi"m) (See M.R. end of parshas B'haalos'cho)

Alternatively, they were eager to hear words of rebuke, from which they could cull much information, even though in this particular circumstance it was not relevant. (Sfas Emes)

Alternatively, they did not have this response in mind earlier, as is indicated by a paragraph space, "s'sumoh," preceding verse 16, and also indicated by the words "Va'yigshu eilov," indicating that they distanced themselves from Moshe to have a private discussion about a counter-offer.

PARSHAS MASSEI

Ch. 33, v. 1: "Eileh massei vnei Yisroel .. b'yad Moshe v'Aharon" - Had the exodus from Egypt taken place totally through Hashem and without the involvement of Moshe or Aharon, it would have been a permanent redemption. Since it was "b'yad Moshe v'Aharon," the bnei Yisroel experience further wanderings, "eileh massei vnei Yisroel." (Rabbi Menachem Mendel of Vishov in Sh'eiris Menachem)

Ch. 33, v. 2: "Al pi Hashem v'eileh masseihem l'motzo'eihem" - If a person's intention in all his pursuits is to do "al pi Hashem," then even if he deviates from purely spiritual activities, "l'motzo'eihem," but does this as a means of bringing himself to Hashem's service, it is considered as if he has traveled upwards in his pursuit of Hashem, "masseihem." (Rabbi Chananioh Yom Tov Lipa of Sigit in Kedushas Yom Tov)

Ch. 33, v. 7: "Va'yoshov al pi hachiros" - And he repented for giving his mouth free reign. (Rabbi Isomor of Konskevalle in Mishmeres Isomor) Alternatively, one should give much thought, "va'yoshov," before he gives his mouth the freedom to speak. (Rabbi Moshe Elyokum Brioh of Kozhnitz in Daas Moshe)

Ch. 33, v. 16: "Va'yisu miMidbar Sinai va'yachanu b'kivros Hataavoh" - And they traveled taking along with themselves the values of the Torah, which they received at Har Sinai. With this they were able to subdue and bury their lust. (Nirreh li)

A GUTTEN SHABBOS KODESH.
FEEDBACK AND SUBMISSIONS ARE APPRECIATED. SHOLOM613@AOL.COM

See also Sedrah Selections and Oroh V'Simchoh