Chasidut su Esodo 14:31

Numbers 5,21. “may the Lord make you a curse ‎and an imprecation among your people, as the Lord causes ‎your thigh to sag, etc.;”
We need to pay close attention ‎to the word ‎יתן‎ which normally means “he will give,” or “may he ‎give,” being used here when introducing a curse. Moreover, the ‎line ‎יתן ה' אותך לאלה‎, “may Hashem make you a curse, etc.,” ‎seems to contradict a fundamental principle in Judaism that ‎nothing negative ever originates from Hashem, and here ‎the priest appears to invoke precisely this!
We may have to look at the following in order to understand ‎what is written here. When G’d exacts judgment from sinners this ‎may take two forms. 1) By doing so, He at the same time ‎sanctifies His holy name. 2) He is not concerned with sanctifying ‎His holy name through the manner in which he executes this ‎judgment. When G’d’s name becomes sanctified while He exacts ‎retribution from the sinner, this is an act of Kindness on His part, ‎as the victim of the judgment exacted simultaneously became the ‎instrument through which G’d’s name was sanctified. The ‎victim’s soul experiences a spiritual elevation as a result of having ‎been instrumental in sanctifying G’d’s name.
We find an allusion to this in Exodus 14,31 where the Torah ‎writes: ‎וירא ישראל את היד הגדולה אשר עשה ה' במצרים‎, “Israel saw the ‎great hand of the Lord that He brought to bear on Egypt, etc.;” ‎the expression ‎יד הגדולה‎, always is an allusion to G’d’s attribute of ‎loving kindness. If you were to ask how we can possibly see G’d’s ‎‎“kindness” when He is busy drowning the mighty armies of the ‎Egyptians, the answer appears immediately afterwards where the ‎Torah describes that as a result of witnessing G’d’s great hand the ‎Israelites were in awe of G’d as never before, i.e. ‎וייראו העם את ה' ‏ויאמינו בה' ובמשה עבדו‎, so that “they feared the Lord and believed ‎in Him as well as in His servant Moses.” Some of the “credit” for ‎the Jewish people’s faith could be attributed to the Egyptians in ‎their role as G’d’s victims, which resulted in His name being ‎sanctified. G’d’s intervention in the affairs of the Sotah, and ‎her jealous husband similarly is bound to result in the people ‎observing the results having greater respect for G’d and His ‎name.‎

In the end of the Noam Elimelekh, in the ‘holy Epistle,’ it says that his son, the holy and righteous R. Elazar, inquired of him regarding the liturgical change which the hasidim made, from the Ashkenazic rite to that of the Sefaradim.⁴⁵⁶On this shift in liturgical rite, see Biale et al, 91 and 172. His father replied that the sefaradic rite is a lofty one, with a light so great the world is unfit to use it. Therefore, the Beit Yosef⁴⁵⁷R. Yosef Karo, in his commentary on the Arba Turim code. established the Ashkenazic rite in its stead, for it is equally usable by all of our stature. But certainly it was not his intention that the righteous who had washed themselves of their filth and were as punctilious with themselves as a thread of hair,⁴⁵⁸A talmudic idiom; see Talmud Bava Kamma 50a.cease from praying with this rite.⁴⁵⁹The Sephardic rite is therefore presented as the more authentic one, with the Ashkenazic rite an innovative, second-tier substitute for the average folk. Rather than themselves instituting a change in rite, as charged, the story casts the hasidism as the tradionalists, holding fast to the sacred and original Sephardic rite. Now, you might challenge me [by pointing out] that there are some people who are not on this level and yet pray with this rite. [I would retort that t]his is because they are connected to the lofty hasidim and thus they too are called hasidim. The Noam Elimelekh continues on to explain, citing the verse “and they believed in God and in Moses His servant,”⁴⁶⁰Exodus 14:31. that Moses had sanctified himself until the level of prophecy, and ascended Above and brought the Torah down to Israel. Yet all of Israel were unable to come to his level and receive the Torah from the level of prophecy; it was on account of their belief in Moses that they tied and bound themselves to him, and he caused the Holy Spirit to flow onto them so that it was as if they too were on this level. Thus, they were all able to receive the Torah, through their being united and bound to Moses.⁴⁶¹Comparably, even the simple hasidism are capable of attaching themselves to the divine and to divine inspiration, via their connection with the rebbe. This is a summary of his words there.

And now, since our desire is to follow on the heels of our holy masters and learn from their ways, we need to re-establish the chevraya. We find it written in the epistles at the end of the Noam Elimelech that when man travels to his Rebbe and cleaves to him, then he has only to simply lead his life in the service of Hashem in order to be considered a Chassid through the power of his Rebbe, even if he personally has not reached the level of a Chassid. The verse, “and they believed in Hashem and Moshe His servant,”²²²Shemos, 14:31 tells us that by means of the simple faith of the children of Israel and their connection to Moshe, it was as if they had ascended to a level of holiness that they alone were not worthy of attaining. It was not only the elite b’nei aliya who traveled to the Rebbes, but also the simple Chassidim, the ba’alei batttim and working men. But my dear Bachurim, Avreichim Chassidim, why be satisfied with being among the simple Chassidim and not among the elite?