Chasidic Insights

CHASIDIC INSIGHTS PARSHAS MISHPOTIM 5765 BS"D

Ch. 21, v. 19: "Rak shivto yi'tein v'rapo y'ra'pei" - Give Hashem a proper Shabbos and He will send healing, "Shabbos hee milizoke urfuoh krovoh lovo." Rabbi Boruch Mordechai of Koidnov in Siach Ovos)

Ch. 22, v. 22: "Im a'nei s'a'nei oso ki im tzo'oke itzak eilai shomoa eshma" - All three of these verbs are doubled. This is because when you aggravate a person of broken spirit not only do you pain him once with your actions or words, but you also cause the double pain of his more keenly remembering his painful situation, i.e. orphan, widow, and in turn he cries out to Me both as a result of your actions and as a result of his painful memories. In turn I react doubly, hearing their cries of anguish and responding with quick retribution. (Holy Admor of Kotzk)

Ch. 22, v. 24: "Im kesef talveh es ami" - Note that there is a dividing cantellation "psik" between "kesef" and "talveh." If you have a lust (kesef = kisuf) for your money, it will likely lead you on a bad path. The antidote is "talveh es ami," use it for this mitzvoh. (Nirreh li)

Ch. 22, v. 24: "Im kesef talveh es ami es he'oni imoch" - One can lend money to a needy person and do it with respect, or he can lend it in such a condescending way that it causes the borrower much shame. When lending money to a member of your nation make sure the needy person is "imoch," that he can look you in the face without feeling shame. (Ksav Sofer)

This is the intention of the verse in T'hilim 11:7 "Ki tzadik Hashem tzedokos o'heiv yoshor yechezu fo'neimo." Hashem loves charities that are given when the recipient can "yoshor yechezu fo'neimo," look the donour straight in the face. (Rabbi Yechezkeil of Kuzhmir in Likutei Oros)

Ch. 23, v. 7: "Midvar sheker tirchok" - Rabbi Ezriel, the "eisenne kop," Gaava"d of Lublin complained to the Holy Chozeh that he was responsible for much "bitul Torah," as many, many Chasidim came to him and the time spent in traveling was not justified. The Chozeh full-heartedly agreed and said, "What do you want from me? I never asked them to come." He responded that once they did come it was incumbent upon the Holy Chozeh to publicly announce that he wants them to stop coming. Obviously this alone would not bring the desired result so it was necessary to totally negate himself, clearly stating that he was not deserving of the title of Admor and that people totally overestimated his greatness. This would surely stop them.

The Chozeh agreed and when the next Yom Tov, Shovuos, came, he announced when all were in his Beis Hamidrash as was suggested by the Gaava"d. The result of this was that it was publicized throughout Poland that the Holy Chozeh had reached new heights in modesty, and his admirers grew vastly in number. The opposite of the desired affect took place.

The Gaava"d noted that even more people came and the Chozeh explained to him why this happened. The Gaava"d said that he must now use reverse psychology and announce in public that he is the greatest, the holiest, the smartest, etc. This would drive people away. The Chozeh said that he would not agree to do this even with the worthy intention that the Gaava"d had in mind. "The Holy Torah says, 'midvar sheker tirchok.' I cannot let such words out of my mouth."

A GUTTEN SHABBOS KODESH. FEEDBACK IS APPRECIATED. FEEL FREE TO DISTRIBUTE BY COPY OR ELECTRONICALLY. TO SUBSCRIBE SEND REQUEST TO SHOLOM613@AOL.COM.

See also Sedrah Selections and Oroh V'Simchoh