The Talmud relates that the Jewish people were incapable of committing the sin of the Golden Calf on their own, for they had mastered their evil inclination. Rather, the sin was "a decree of the King, so as to provide an opening to penitents. For a sinner might think that repentance is of no avail. He is therefore shown that G-d accepted the penance of even those who committed the heinous sin of the Golden Calf."

The service of the truly righteous individual is that of revealing G-dliness within the world. Since evil as it exists within the world conceals and opposes G-dliness, the righteous individual negates it. However, the service of the penitent elevates the physical world into the realm of the holy. He is thus cognizant of the world not as something that opposes G-dliness, but rather as it is looked upon from Above. The same is true regarding evil: Penitents realize that G-d's ultimate intent is not merely the negation of evil, but the transformation of it - through repentance - into good, thereby elevating the divine spark concealed within. G-d's giving of the Torah revealed G-dliness in a manner that transcended the corporeal world; a Jew's repentance engages the corporeal world and transforms it into G-dliness. (From: Wellsprings Based on the teachings and talks of the Lubavitcher Rebbe Rabbi Menachem M. Schneerson on the weekly Torah Portion Redacted in this format by Rabbi Sholom Wineberg, Based on Likkutei Sichos Vol. XVI pp. 412-414.)

"This shall they give -- everyone who passes through the census -- a half shekel...." (30:13) QUESTION: Rashi says, "He showed him a kind of coin of fire, the weight of which was a half shekel, and He said to him, 'Thus shall they give.' " Why a fiery coin? ANSWER: Hashem demonstrated a fiery coin, to illustrate the positive and negative qualities of money. Fire has both beneficial and destructive effects. On the one hand, it can destroy, but through the smelting of metals, it can also unite and join together. Similarly, money can destroy a relationship or family, or unite and help build a beautiful family. The fiery coin was Hashem's way to caution the Jewish people to use money properly and reap the marvelous benefits it can produce. (From: Vedibarta Bam by Rabbi Moshe Bogomilsky)

A deserted wife once came to Lubavitch seeking the help of Rabbi Menachem Mendel.  With her was her child, who was a mute. The unfortunate woman asked to be received by the Rebbe, but was refused. She even had the Rebbe's wife petition him on her behalf (as did many of the women who wished to see him) but to no avail. Finally, the chassidim advised her to smuggle the child into Rabbi Menachem Mendel's study and have him hand the Rebbe a note asking for his help. She wrote a note describing her situation as a deserted wife, hid the child under the table, and told him to give it to the Rebbe when he entered the room. When the child handed the note to Rabbi Menachem Mendel, he said: "Go tell your mother that your father is to be found in this and this place." The child left the room, returned to his mother, and clearly articulated the message. The woman gained a divorce and financial compensation from her husband, and a healthy, speaking child. When the miraculous results were excitedly reported to the Rebbe, he simply said: "How was I to know that the child was a mute?" The Rebbetzin, too, was unimpressed by the double miracle. She reminded the chassidim of what her grandfather, Rabbi Schneur Zalman of Liadi, told about the days when he was a disciple of the Maggid of Mezeritch, Rabbi DovBer. "In Mezeritch" Rabbi Schneur Zalman used to say, "miracles were rolling about under the table and no one even bothered to bend down and lift one up..." (From: Once Upon a Chassid by Yanki Tauber)

Traditionally, Jewish communities have used social pressure in dealing with the publicly observant whose private behavior includes blatant violation of basic halachah. If all else fails, it is permissible to publicize the fact that an otherwise observant Jew is guilty of immorality on a regular basis, if the disclosure will prompt him to repent. Similarly, rabbinical courts have the authority to post signs informing the public of someone's refusal (siruv) to comply with a court ruling. Social pressure is often the only means through which rabbinical courts can enforce their decisions. (From: Chafetz Chaim: A Lesson a Day by Rabbi Shimon Finkelman and Rabbi Yitzchak Berkowitz)

In this week's parsha, Moshe asked to see Hashem's full glory. But Hashem answered (33:20), "No human can see me and still live!" But in Tehillim (17:16), Dovid Ha'melech said he will be able to see Hashem! How could this be? The answer is that until the geulah comes, people can not see Hashem and still live. But later, when there is Techiyas Ha'meisim and the dead come back to life, we will see Hashem, so to speak. We will see Hashem with our eyes and we will say, This is our G-d", (Yeshayahu52:8. 25.9). (Source: Midrash Tehilim 17:13, From: Insights to Geula, Chabad in Cyberspace)

After drinking wine and eating one of the seven fruits (p.96), the concluding b'racha ends: V'al pri hagafen v'al hapeirot, baruch…al pri hagafen v'hapeirot(not v'al hapeirot).(From Hayom Yom 18 Adar I)