Click here for a printable version.

This week we read the Torah portion Bo. The Parshah begins with Hashem’s command to Moshe[1] “… Come to Pharaoh, for I have hardened his heart and the heart of his servants, so that I may place My signs among his nation.” Rashi explains why Hashem commanded Moshe to come to Pharaoh with the words “and warn him.” In other words, Hashem commanded him to go to Pharaoh to warn him of the consequences of not listening to Hashem.

We need to understand this. The verse where Hashem tells Moshe to come to Pharaoh to warn him against his negative actions tells us that Hashem has hardened his heart. It would seem that the purpose of warning him is so that he changes his attitude and does Teshuvah for his past misdeeds. If Hashem hardened his heart, how could he possibly do Teshuvah?

We can explain this according to a teaching of the Alter Rebbe in Tanya[2]. There are several instances in which the Sages say Hashem does not grant one the opportunity to do Teshuvah[3]. The Sages are particular in their language and do not say Hashem prevents them from doing Teshuvah, and they say that Hashem does not give him a chance to repent. “However, if he pressed forcefully and overpowered his evil impulse and did repent, his Teshuvah is accepted.”

Although Hashem hardened Pharaoh’s heart, he still had the free will to strengthen himself and do Teshuvah. By writing that Moshe’s purpose of coming to Pharaoh was to “warn him,” Rashi teaches us that he, too, was able to do Teshuvah; after all, the reason for warning someone is to see to it that he heeds the warning.

The above teaches us that one must never feel that he is too far gone to return to Hashem. The wicked king of Egypt who enslaved the Jews and refused to listen to Hashem and allow the Jews to leave Egypt was able to repent, i.e., return to G-d. How much more so is this true of every one of us.

The Rambam tells us[4] that when the Jews do Teshuvah, they will immediately be redeemed. So too, may we see the Geulah immediately.

I wish one and all a good Shabbos and a good month!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 65

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

The Soldiers of Tzivos Hashem Chaim, Aiden Oded, and Zacharya Matan שיחיו Morris
HONOR OF
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Shemos 10:1.

[2]. For the following, see Igerres Hateshuvah, end of Chapter 11.

[3]. See Talmud Yoma 85, b.

[4]. Laws of Teshuvah, Chapter 7, Paragraph 5.

In this week’s Parshah, Vayeishev, Yosef tells his father and his brothers of two dreams. Both dreams indicate that he will rule over his brothers. The Torah writes[1], “We were binding sheaves in the field….” Rashi cites the words binding sheaves and explains that “its meaning is as Targum translates, ‘me’asrin esarin[2], ”omarin[3].'” Rashi then cites two proofs. First, he cites a verse from Tehillim, “bearing its sheaves.” He then cites additional evidence from a Mishnah, “and he takes the sheaves and makes a public proclamation.”

What spiritual lesson can we learn from this? The Alter Rebbe explains the Torah’s words as follows.[4] The spiritual service of “binding sheaves” gathers the different sparks of holiness found in this physical world and unites them with Hashem. We must do this in the same manner that separate stalks of grain are brought together and bound into a bundle.

This service of Hashem applies to each of us individually. Each of us has our unique character, our portion in this world. We all must gather the disparate elements of our personality and unite them with Hashem.

We learn the above from Yosef’s dream. Aside from our service of binding and elevating the holy sparks, we must “go out in the field.” We must unite all of the elements of holiness scattered throughout the world. We must bring others back to G‑d, the observance of Torah and Mitzvos, and the light of Torah[5] – its inner dimension — the “Tree of Life[6].”

This is what Rashi means when he says that “tying sheaves” means “binding bundles,” i.e., elevating the sparks of holiness must be done in a way that permanently binds them to their source. In other words, it must be similar to something that is tied and bound, and this will guarantee that our work will have a lasting effect.

Rashi  explains that we must learn a lesson from “sheaves of grain to accomplish this.” Seeds of grain yield future crops. The same is true of our reaching out to our fellow Jews. We must do this so that the one we reach out to will positively impact others.

Have a great week, a wonderful Shabbos, and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, p. 115 ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim, Aiden Oded, and Zacharya Matan שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Bereishis 37:7.

[2]. This is Aramaic for tying bundles.

[3]. This is another word for sheaves.

[4]. See Torah Ohr, Parshas Vayeishev, 28a.

[5]. See the beginning of Eichoh Rabbah.

[6]. Zohar, Vol. III, p. 124b. See also Igerres Hakodesh, Section 26.

In this week’s Parshah, Vayeishev, we learn about a dispute between Yosef and his brothers. The Torah tells us[1], “Yisroel (Yaakov) loved Yosef more than all of his other sons because he was a son of his old age, and he made Yosef a fine woolen coat.”

Ultimately the brothers threw Yosef into a pit[2]. They did not want their father to know what they had done; therefore, the Torah tells us as follows[3]. “They took Yosef’s coat, slaughtered a kid, and dipped it in the blood. They sent the beautiful woolen coat, brought it to their father, and said, ‘We have found this; recognize whether this is your son’s coat or not.’ He recognized it and said, ‘It is my son’s coat; a wild beast has devoured him; something has surely torn up Yosef.'”

Rashi cites the words “a wild beast has devoured him” and explains as follows. “(Even though the brothers did not tell Yaakov, one would think Hashem would let him know.) Why did He not do so? Because the brothers excommunicated and cursed anyone who would reveal this, and they included Hashem in their court.

We must understand why the brothers needed to make the Almighty a part of the ex-communication and the curse they issued. After all, they constituted a Bais Din –a Jewish ritual court. One explanation is that they feared one of them might regret their actions.

There is a Halachic method to annul a vow. However, if Hashem is part of the court that issued the ex-communication, it could not be rescinded without His approval. None of them could “back out.” We see that the “secret” was revealed to Yaakov. Further on, the Torah tells us that[4] “Yaakov saw that they were selling grain in Egypt …” Rashi questions the use of the word “saw.” How can we say that Yaakov saw that there was grain in Egypt? Rashi explains, “What then is the meaning of ‘saw?’ He saw through the divine “mirror” that he still had hope in Egypt. However, this was not an actual prophecy and did not explicitly inform him that this was Yosef.”

Once they received this Divine “sign,” they went to look for Yosef. When they finally found him, they knew the time had come to tell their father.

Everything has its proper time. It may seem frustrating, but occasionally we must wait for the right time.

I wish everyone a good Shabbos and a happy Chanukah.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 35, Beginning with Page 161

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim, Aiden Oded, and Zacharya Matan שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. Our Parshah, Bereishis 37:3.

[2]. Yosef’s brothers were righteous. They would not try to kill him out of mere jealousy. Rather they formed a rabbinic court and judged him for what they perceived were sins. They then sentenced him to death. See Rashi’s comments to our Parshah, Chapter 37 in detail.

[3]. Our Parshah, Bereishis 37:31-33.

[4]. Parshas Mikeitz, Bereishis 42:1.

In this week’s Torah portion, Vayeitzei, we read how Yaakov Avinu worked for his uncle Lovon for seven years. His object was to wed Lovon’s daughter, Rochel. Lovon, who did not have a reputation for being honest, deceived him; he gave him his older daughter Leah instead of Rochel. Yaakov agreed to work for an additional seven years to wed Rochel.

When the seven years came to an end, Yaakov told his father-in-law[1], “Give me my wife (Rochel), for my days are completed, so that I may come to her.'” Rashi cites the words from this verse “for my days are completed.” He explains Yaakov’s seemingly immodest talk as follows. “… My days are completed, for I am already eighty-four years old. When will I raise twelve tribes? This is what he meant by saying ‘that I may come to her.’ Isn’t it true that even the most degenerate person would not speak like that? But Yaakov meant that his intention was to father generations.”

In other words, Yaakov knew prophetically that he would father the twelve tribes of the Jewish Nation, and the entire Jewish people would descend from these tribes. He was already quite old, and he exclaimed that he needed to marry already to be able to fulfill his destiny.

One may ask that despite Rashi’s explanation, Yaakov’s words appear quite inappropriate. How did he speak that way; the Torah commands us to always talk in the nicest and most proper way possible.

This can be understood based on what the Alter Rebbe writes in Tanya regarding the Patriarchs[2]. “They were completely holy and detached from matters of this world … throughout their lives.”

In other words, the Avos’ lives were focused on serving Hashem, nothing else. Therefore, when Yaakov said “that I may come to her, ” he only saw one thing. All it meant to him was fathering the Tribes of Israel and the entire Jewish Nation. In his eyes, there was nothing improper or immodest about it.

As with every word of the Torah, it must teach us a lesson. Each one of us must perform the same actions as our forefathers. However, He does not expect us to reach the spiritual level of Avrohom, Yitzchok, and Yaakov. However, we must strive to focus on the service of Hashem with every fiber of our being.

I wish everyone a good Shabbos,

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 111

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim, Aiden Oded, and Zacharya Matan שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Bereishis 29:21.

[2]. See Likkutei Amorim Chapter 23.

This week’s Parshah, Vayeitzei, begins by telling us[1], “And Yaakov left Be’er Sheva, and he went to Choron.”

Rashi cites the words from the verse, “And Yaakov left,” and comments that, “The Torah had only to write, ‘And Yaakov went to Choron.’ Why did it mention his departure? But this tells us that the righteous man’s departure from a place makes an impression. As long as the pious man is in the city, he is its beauty, he is its splendor, and he is its majesty. When he departs from there, its beauty has departed, its splendor has left, and its magnificence has departed….”

The holy Ohr Hachaim offers a deeper explanation of this verse[2]. We find that the words “Yaakov left Be’er Sheva, and he went to Choron” can be explained in a more in-depth manner. It is a reference to the descent of the soul into the body. Spiritually, Be’er Sheva refers to the source of the soul. In spiritual terms, Choron refers to this world. It is only by way of descending to this physical and material world that the soul can reach the most incredible heights.

Rashi is teaching us an additional lesson. “The Torah had only to write, ‘And Yaakov went to Choron.'” All that is necessary for the Torah to tell us is that the soul descends to this world. Here the soul faces all sorts of obstacles to serving G-d, Whose presence is concealed. Yet the soul overcomes these obstacles and elevates this world, transforming it into a dwelling place for the Almighty. “Why did it mention his departure?” The entire point would be that the soul comes to this world! Rashi answers this question by telling us that “this tells us that the departure of a righteous man from a place makes an impression. As long as the righteous man is in the city, he is its beauty, he is its splendor, and he is its majesty.” The world of souls makes an impression upon the soul. It feels Hashem’s beauty, splendor, and majesty. Despite basking in the light of Hashem, the soul’s descent into this world is absolute self-sacrifice. All souls will return to the place where they belong. Because of this, we will undoubtedly merit Moshiach now!

I wish you a a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 35, p. 119 ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim, Aiden Oded, and Zacharya Matan שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Bereishis 28:10.

[2]. Our Parshah, Bereishis 28:14.

Click here for a printable version.

In this week’s Torah portion, Vo’eschanan, the Torah describes (for the second time[1]) the giving of the Torah at Mount Sinai. It tells us all of the Ten Commandments which Hashem gave us. The Torah then tells us that[2] “Hashem spoke these words to your entire assembly at the mountain out of the midst of the fire, the cloud, and the opaque darkness. (He said) these words with a great voice, which did not cease.” Rashi cites the words from the verse “which did not cease” and gives two explanations. The first is that “Targum Onkelus[3] explains the words to mean ‘and it did not cease,’ for His voice is strong and exists continuously.”

In other words, Rashi tells us that this voice had no limitations. The spiritual and the material are opposites; physical objects are not inherently capable of “absorbing” G-dliness. Likewise, G-dliness cannot “penetrate” the physical. However, this was a “great voice,” a Divine voice, transcending both the material and the spiritual. Before this mighty voice, the physical and the G-dly are equal, and only the physical world could absorb such G-dly energy.

The same is true of a person’s service to Hashem. There are two aspects of the Torah. One is its intellectual aspect. Understanding the Torah, to the extent that a person can grasp it, requires using one’s mental faculties. However, there is a second aspect of the Torah; it is Hashem’s will and wisdom. He is a perfect unity. Hence, His will and understanding are one with Him[4]. This is the Torah’s “great voice,” which transcends this physical world.

Torah, which one learns from its intellectual perspective alone, cannot penetrate the human body. However, when one learns “the great voice” of the Torah, it is absorbed by his entire being; it can even penetrate his heels, the lowest part of his body.

The Torah which he learns, affects him even after he finishes learning. When one is busy conducting worldly activities, it is apparent that he is a Jew who learns Torah.

By hearing the “great voice which does not cease” when learning Torah and fulfilling Mitzvos, we can transform this world into a dwelling place for the Holy One, blessed be He, and bring about the coming of Moshiach.

I wish one and all a good Shabbos! May we merit the time of the complete and final redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Page 1095

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. The first time was in Parshas Yisro, beginning with Shemos 20:1.

[2]. Our Parshah, Devorim 5:19.

[3]. There are a number of Aramaic translations of the Torah. That of Onkelus is the closest to the simple explanation of each verse. It is often quoted by Rashi.

[4]. See Tanya, Chapters 4 – 5.

Click here for a printable version.

At the beginning of this week’s Torah portion, Devorim, we find that[1] “On that side of the Yardein (Jordan River), in the land of Moav, Moshe began explaining this Torah, saying.” Just what did Moshe explain? Rashi cites the words “explaining this Torah” and tells us the following. “He explained it to them in seventy languages.”

We need to understand why there was a need for this. All of the Jews spoke Hebrew! Furthermore, they were on their way to conquer Israel, remaining its sole inhabitants. What purpose would be served by translating the Torah? Additionally, we can understand that every moment of Moshe Rabbeinu’s time was precious. Why was he specifically chosen to render the Torah into all languages?

Until the building of the Tower of Bovel (Babel), everyone spoke Hebrew[2]. It is the Holy Tongue with which Hashem created the world. The sin of the generation that built the tower changed that. It brought division into the world. As the Torah says, “… one will not understand the language of his fellow.” As a result of their rebellion against the Almighty, they brought division into the world. This is the exact opposite of the unity which goes together with holiness. There is one indivisible G-d. The Jews are the one nation, meaning the nation of unity. They draw Hashem down into the earth, meaning into all earthly matters, through the one Torah.

This is the true meaning of Moshe translating the Torah into 70 languages. He drew down the unity of the “Holy Tongue,” Hebrew, into all spoken languages. He infused the unity of the one G-d into the world through the one true Torah.

That also explains why the translation of the Torah had to be explicitly done by Moshe Rabbeinu. Only the highest source can draw down Torah to the lowest level.

The same applies to the Moshe of each generation, meaning the leader of each generation. Only he can infuse holiness into this physical world. Therefore, each of us must connect ourselves to our Moshe. Then we will be able to fulfill our mission of transforming this low world into a dwelling place for Hashem above.

I wish one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Pages 862-863

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Devorim 1:5.

[2]. Talmud Yerushalmi Megillah, Chapter 1, Section 9. This is also brought in Rashi’s commentary to Parshas Noach, Bereishis 11:1.

Click here for a printable version.

This week’s Torah portion, Devorim, is always read on the Shabbos immediately preceding the fast of Tisha B’Av. The holy Sheloh teaches that the weekly Torah portion is always connected to the time of the year it is read[1]. Based on this, there must be a connection between Parshas Devorim and Tisha B’Av. We must understand the relationship between the Parshah of Devorim and our (all too) long exile.

Rashi tells us at the very beginning of our Torah portion that even at the same time that Hashem is rebuking the Jews, He is also concerned with their honor. Rashi cites the words from the first verse of our Parshah, “These are the words.”[2] He comments, “these are words of rebuke, and Moshe lists all of the places where the Jews angered Hashem. Therefore, the Torah does not explicitly mention their transgressions. Rather, it alludes to their sins by mentioning the names of the places where they angered G-d. This is done out of respect for the Jews.”

Why is this concern for the Jews’ honor when He rebukes them? Because the goal of criticizing them is to elevate them, i.e., to add to their honor. This teaches us that even at the time of exile, the Jews’ glory is apparent. The reason for the exile and destruction commemorated on Tisha B’Av is the redemption that will ultimately be enjoyed. The exile itself is an expression of Geulah.

We find the same idea in the book of Eichoh, Lamentations[3]. It begins with the words, “O, how has the city that was once so populous (Jerusalem) remained alone!” There is something very positive about “remaining alone.” We see this in the prophecy that the Jews are[4] “a nation that will dwell alone and will not be reckoned among the nations.” Jerusalem “remained alone,” and the Jews “dwell alone” means that the Jews would not mix with idolaters. It is indicative of the time of redemption.

Even when things may not seem optimistic, we can be confident that all is well. Nothing negative descends from above, and the exile prepares us for a step toward redemption.

I wish one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 7

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Sheloh at the beginning of Parshas Vayeishev. See also Zohar volume 2 page 206, b.

[2]. Parshas Devorim, Devorim 1:1.

[3]. As implied by its name, this book of the Bible laments the destruction of the Holy Temple and the ensuing exile. It is read as part of the service on Tisha B’Av.

[4]. Parshas Balak, Bamidbar 23:9.

Click here for a printable version.

In this week’s Torah portion, Pinchos, Hashem commands us to[1] “Distress the Midianites, and smite them.” The Torah continues by telling us that the reason for this is[2] “for they distressed you with their plots which they contrived against you in the incident of Pe’or …” Pe’or was an idol. The Midianites tempted the Jews to become involved with this idol worship to see that Hashem would punish them. Just what was the service of the Pe’or? What is the source of this unusual name? Rashi tells us that it was[3] “because they bared (Po’er) themselves before it and relieved themselves, and this was the manner of its worship.”

This requires an explanation. How is it possible to tempt Jews to perform such a lowly act? How could the Jews have been persuaded to worship an idol in such a degrading manner?

We can understand this by first understanding the more profound explanation of Pe’or. The Alter Rebbe explains that all physical pleasures stem from the “waste products” of the supernal angels[4]. When a person eats food, it animates and strengthens him. In other words, the person is receiving from the diet. If he eats the menu for the sake of Heaven, i.e., to have the strength to serve Hashem, he elevates the food[5]. In other words, he does not merely receive from the food he eats; he is also adding something to it. However, if he is simply eating to satisfy his earthly desires, he is only a recipient of the food. That which he receives comes from the waste of heavenly angels.

This is the more profound, mystical concept behind serving the Pe’or. It is benefitting from this world purely to satisfy one’s bodily pleasures. In that case, it is as if he is serving and bowing down to the angel’s waste.

Whenever we use the bounty of this world, we must remember that Hashem gave it to us for a reason. Hashem wants us to benefit from it, but we must keep in mind to use it to serve Him. We need to eat, drink, and sleep to have the energy to serve Hashem. We must even use the time during the summer when we relax and exercise to enable us to serve G-d with a healthy body and in a relaxed state of mind.

I wish one and all a good Shabbos! May we merit the time of the complete and true redemption, which will mark the beginning of an eternal Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 28, Page 157-164

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Bamidbar 25:17.

[2]. Our Parshah, Bamidbar 25:18.

[3]. Parshas Balak, Bamidbar 25:3.

[4]. See Likkutei Torah Parshas Shelach, 46, d. See also the sources which are cited there.

[5]. See Tanya Chapter 7.

Click here for a printable version.

This week’s Torah portion, Chukas, says, “This is the statute (Chok) of the Torah which Hashem commanded saying[1], ‘Speak to the Jewish people and have them take for you a perfectly red unblemished cow, upon which no yoke was laid.’ A “Chok,” translated as a statute, is a Divine commandment that has no explanation based on human understanding and can only be understood with G-dly intellect. The law of the “Red Cow” is the statute of the Torah, and it is the most outstanding of all “Chukim” (plural of “Chok”). One who came into contact with a corpse can become ritually purified through this procedure.

There are various levels of spiritual impurity, each resulting from contact with death in one form or another. Hence the most severe form of spiritual impurity is contact with an actual corpse. The only way to remove this defilement is through the “Red Cow.”

Rashi comments on the above verse, citing the words “and have them take for you.” He writes, “It will always be called in your name; the cow which Moshe prepared in the desert.” We have written many times that Rashi only writes that which is necessary. What need is there to tell us that Moshe prepared the cow “in the desert?” We all know that whatever Moshe did after the exodus was in the desert! He received the Torah and fulfilled Hashem’s commandments in the wilderness!

As is the case with everything in Torah, this comes to teach us an important lesson. One can ask how it is possible to purify a Jew who has descended to the lowest level and is found in an unclean environment. The answer is that he must remember that the “Red Cow” was prepared in the desert. A desert is a place of[2] “…snakes, vipers, scorpions, and drought, where there was no water …” Nevertheless, it was from this cow specifically that all subsequent cows would be prepared. Rashi writes that each cow is called by Moshe’s name. With the power of Moshe, the generation’s leader, we can purify every Jew. This is true regardless of how far he has fallen and his surroundings.  

We must use that power to sanctify ourselves and those around us. In that manner, we will undoubtedly bring Moshiach now!

I wish one and all a good Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Page 1061

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Bamidbar 19:2.

[2]. Parshas Aikev, Devorim 8:15.