Haga clic aquí para obtener un PDF imprimible.

Esta semana leemos la porción de Naso, la cual es la más larga en la Torah. Por ello, habla de varios tópicos. Entre los mencionados, es la ley de Sotah, una mujer infiel. Al principio de este tópico la Torah dice “Si la mujer de un hombre se desvía …” La palabra usada en la Tora para “desviarse” (תשטה) esta relacionada en el hebreo con la palabra tontería o estupidez (שטות), Rashi nota esto de inmediato. Rashi cita “Si la mujer de un hombre se desvía” y ofrece la siguiente explicación “Los Sabios enseñan que la adultera no peca a no ser que un espíritu de tontería o estupidez (שְׁטוּת) entre en ella …” De hecho, los sabios enseñan esto como regla general que aplica en todos los pecados. EL Talmud nos dice que “Resh Lakish dijo, ‘Una persona no comete una transgresión a no ser que un espíritu de estupidez o confusión (שטות) entra en él; como dice la Torah, ‘si la mujer de un hombre se desvía (תשטה).’”

Lo que Rashi y los Sabios nos están diciendo es que uno nunca pecaría si no fuera porque un espíritu de locura temporal lo vence. La Torah contiene 613 mitzvos. ¿Por qué explicarnos esto aquí? ¡Muchos de ellos son más comunes que el adulterio! ¿Por qué no usar uno de los otros 612 mitzvos para ensenarnos que el pecado es una forma de locura?

Nuestra relación con Di-s es análoga a la de un esposa y esposa. Esa es la base para todo el libro de, Cantar de los cantares. Así cuando un judio peca he es comparado a una mujer infiel. Hashem nos da vida, nos sostiene y cuida de nosotros, Di-s cuida de cada detalle de nuestra existencia. ¡Él nos crea, escucharlo a El debería ser axiomático! ¿Como puede ser posible para uno ignorar lo que “Su Esposo” le dice? Mas aun, ¿cómo puedo permitirme “ir” y mostrar interés en otro “Esposo?”

Hay dos explicaciones posibles; una es que no estoy al tanto del cuidado que Di-s tiene por me. Nunca se me enseñó de la relación que tengo con mi “esposo.” En ese caso, es menester de mis hermanos judíos que has sido afortunados de tener esa instrucción de que la compartan conmigo.

Si yo soy el afortunado de haber tenido una educación judia apropiada, y aun así opto por desviarme (Di-s no permita), debo estar loco. Pero eso no es razón para desesperarse. Es algo temporario. Yo siempre tengo la opción de recapacitar y hacer teshuva.

Les deseamos un ¡gutt Shabbos y un verano saludable!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe – traductor

Adaptado de Likutei Sijos Volumen 2, Paginas 311-314

מוקדש לזכות כ”ק אדמו”ר נשיר דורנו מליובאוויטש

לזכות חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריסנדפס ע”י הוריהם

הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

Click here for a printable PDF.

In this week’s Torah portion, Naso, we find the famous Priestly Blessing[1], “May Hashem bless you and watch over you. May Hashem cause His countenance to shine to you and favor you. May Hashem raise His countenance toward you and grant you peace.” Rashi cites the word from the verse “May (He) bless you,” and explains “that your property shall be blessed.”

The above requires an explanation. It seems that the blessing “may Hashem bless you” is very general. It includes everything. Why should Rashi limit it to the property?

One explanation is as follows. The Torah already promised us an unlimited number of the highest possible blessings for toiling in Torah and fulfilling the Mitzvos[2]. That being the case, we must say that the Torah is adding something here. There must be something new and unique included in this blessing, which is not found in all of the earlier blessings. That is why Rashi explains that this is indeed a blessing which we did not receive earlier. This blessing is not that we will receive more property; instead, Hashem will bless the property itself. Our fields will produce more than one would typically expect them to deliver.

The earlier blessings were regarding quantity. We would receive an exceedingly large amount of goodness. The only blessing there regarding the production of the fields is that it would be guarded, protected.

This blessing relates to the quality of goodness. It is similar to that which was given to our forefather Yitzchok[3]. “Yitzchok planted in that land. He found in that year a hundred-fold, and G-d blessed him.” Rashi cites the words “a hundred-fold” and explains as follows. “They had estimated how much the land was fit to produce; it produced for each measure that they had estimated one hundred measures.” That is the nature of the blessing which we will receive.

May we merit to witness these qualitative blessings, especially that of the coming Moshiach now!

Have a beautiful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Beginning with Page 50

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

[1]. Our Parshah, Bamidbar 6:24-26.

[2]. Parshas Bechukosai, Vayikroh 26:4-12.

[3]. Parshas Toldos, Bereishis 26:12.

Click here for a printable PDF.

This week we read the Torah portion of Naso, which is the longest Parshah in the entire Torah. As such, it discusses a number of different subjects. Among that which is discussed, is the law of a Sotah, an unfaithful wife. At the beginning of this subject the Torah says that[1] “Should any man’s wife go astray …” The word which the Torah uses for “going astray” (תשטה) is related to the Hebrew word for folly or foolishness (שטות). Rashi is quick to point this out. He cites the words “Should any man’s wife go astray” and offers the following words. “Our Sages teach that adulterers do not sin unless a spirit of folly (שְׁטוּת) enters them …” In fact, the Sages teach this as a general rule which applies to all types of sins. The Talmud[2] tells us that “Resh Lakish said, ‘A person does not commit a transgression unless a spirit of folly (שטות) enters into him; as the Torah says, ‘If any man’s wife goes astray (תשטה).’”

What Rashi and the Sages are telling us is that one would never sin unless he is overcome by temporary insanity. The Torah contains 613 commandments. Why teach us this concept here? Many of these Mitzvos are so much more common than adultery! Why not use any of the other 612 commandments to teach us that sin is a form of insanity?

Our relationship with G-d is analogous to that of a wife to her husband. That is the basis of an entire book of the Bible, the Song of Songs. Hence when a Jew sins he is comparable to an unfaithful wife. Hashem gives us life, sustains us and takes care of us. He cares for every detail of our existence. He even creates us! Listening to Him should be axiomatic! How it is possible for one to ignore what “her Husband” tells her? Moreover, how and why should I allow myself to “wander” and express interest in a different “Husband?”

There are two possible explanations. One is that I am unaware of the care which G-d shows to me. I was never taught about the relationship which I have with my “spouse.” In that case now is the time for my fellow Jews who are fortunate enough to have received a Jewish education to share their knowledge with me.

If I am fortunate enough to have a proper Jewish education, and nevertheless choose to stray (G-d forbid), I must be temporarily insane. But that is no reason to despair. It is only temporary. I always have the option to get my priorities straight and do Teshuvah.

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

Rabbi Shmuel Mendelsohn

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

[1]. Our Parshah, Bamidbar 5:12.

[2]. Talmud Sotah 3, a.

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En el primer dia del festival de Shavuos, leemos en la escritura la narrativa de la entrega de la Torah. En preparación para este dia, la Torah dice que “Ellos (la nación Judia) viajaron de Refidim y llegaron al desierto de Sinaí. Ellos acamparon allí, y Yisrael acampo frente a la montaña”. Rashi cita las palabras “y Yisroel acampo allí.” Él explica que acamparon como “un solo hombre con un solo corazón”. Empero, todos los otros acampamentos fueron con quejas y pleitos.”

Rashi aparentemente está explicando el acampar de los judíos en anticipación al recibimiento de la Torah. La descripción de la Torah aquí es diferente al de todos los otros campamentos durante los 40 años en el desierto. Aquí la Torah usa la palabra acampar en singular, en todas las otras ocasiones la Torah usa la misma palabra en plural. El hecho de que la forma singular de la palabra es usada aquí, ensena que estaban en la miasma onda de pensamiento cuando estaban frente al monte “como un solo hombre con un solo corazón” Rashi contrasta esto con los otros campamentos que fueron con “quejas y pleitos.”

¿Qué lección Podemos aprender de esto? Este mundo es llamado “dominio público.” En el dominio público, Podemos observar distintos objetos y personas; cada uno de estos es muy diferente del otro. Esto es especialmente obvio en el ámbito de los seres humanos. Los sabios nos dicen “ninguna persona es comparable a la otra.” Cada persona está envuelta en actividades que no son comparables a las de otro. Aún más, mucha gente está envuelta en actividades que son opuestas a los de otros. 

La única manera de unificar este mundo es a través de revelar el verdadero uno, Di-s. Ahora, El trasciende todos los mundos, ¿cómo puede Su presencia ser revelada aquí? Esto puede solo ocurrir a través de aquello que esta también por encima de este mundo, a saber, la Torah y la nación judia.

Rashi en su Peshat, nos dice esto, en lo que los judíos se preparaban para recibir la Torah, se volvieron una sola persona. Ello se produce a través de la “chispa” Divina en cada judio, la esencia del alma judia. Es esto lo que hace a los judíos “como una persona con un corazón.”

!Deseamos a todos gutt Shabbos! Podamos ser meritorios de recibir la Torah con alegría y con internalización.

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe – traductor 

Adaptado de Likutei Sijos Volumen 21, Paginas 100 – 107

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

Haga clic aquí para obtener un PDF imprimible.

Esta semana, viernes y Shabbos (fuera de Eretz Yisrael) celebraremos el Festival de Shavuos. Esta importante fiesta es también llamada el Tiempo de la entrega de nuestra Torah. Debido a la fiesta, no leemos la porción regular de Torah. Por ello, es apropiado examinar un Rashi referente a la porción que habla de la entrega de la Torah.

Originalmente, cuando Hashem mando a Moshe sacar a los judíos de Egipto le dijo “…cuando saques al pueblo de Egipto, Me servirán en esta montaña.” En otras palabras, todo el propósito de la salida de Egipto fue para que Hashem nos entregara la Torah Torah. 

La lectura de la Torah en el primer día de Shavuos describe los “diez mandamientos”, y está basada en el orden de los eventos que acontecieron. Esto fue repetido una vez mas después de los 40 años en el desierto, entonces Moshe repite estos mandamientos al pueblo judío quienes se encontraban a punto de entrar en la Tierra prometida. 

Existen algunas diferencias entre las dos versiones de estos mandamientos. La más notable es en el mandamiento de observar  Shabbos. En la lectura de Shavuos dice “Recuerda el dia de Shabbos para santificarlo.” Al final de los cuarenta años dice “Guarda el dia de Shabbos para santificarlo…” ¿Como podemos reconciliar estas dos versiones? ¿Qué palabra dijo Hashem; recuerda o guarda? Rashi explica que las dos fueron dichas simultáneamente. 

Esto puede ser entendido con una historia de uno de los jasidim del Alter Rebbe; este jasid era extremadamente piadoso, empero era también iletrado (inculto). El hacia davening (rezo) de las tres plegarias en manera extensiva, recitando cada palabra con amor y cuidado. Esto era cierto, no obstante, el hecho de que, no se sabía con certidumbre si el entendía el significado de las plegarias. 

Uno de sus colegas jasidim le pidió que explicara esto. Davening (rezar) extensivamente significa que uno reza con un concepto profundo (o sea mientras se piensa en ello). ¿En que se concentraba él? 

El respondió que una vez él había oído a su Rebbe decir lo siguiente: “Las palabras recuerda y guarda fueron dichas en un solo vocablo (a la misma vez). Con cada palabra que decimos, debemos recordar y guardar la unicidad de Di-s”. 

Así es que el rezaba. Que todos podamos aprender de él, el sentir la unicidad de Hashem en cada aspecto de nuestras vidas. 

Que podamos recibir la Torah con alegría e internalización. Gutt Shabbos.

Rabbi Shmuel Mendelsohn 

Rabbi Yochanan Salazar Loewe – traductor

Adaptado de Likutei Sijos Volumen 14, Página 224 

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאר
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

Click here for a printable PDF.

On the first day of the upcoming festival of Shavuos, we read the Torah’s narrative of the giving of the Torah. In preparation to this, the Torah says that[1] “They (the Jewish nation) journeyed from Rephidim, and arrived in the desert of Sinai. They encamped in the desert, and Yisroel encamped there opposite the mountain.” Rashi cites the words from the verse “and Yisroel encamped there.” He explains that they camped “as one man with one heart. However, all of the other encampments were with complaints and with strife.”

Rashi seems to be explaining the significance of the encampment of the Jewish Nation in anticipation of receiving the Torah. The Torah’s description here than the description of their encampments throughout the remainder of their forty years in the wilderness. Here the Torah uses the word encamped in the singular; at other times the Torah uses the same word in the plural[2]. The fact that it is used in the singular here, teaches us that they were of a single mind when they camped at Mount Sinai; “as one man with one heart.” Rashi contrasts this with the other encampments of the Jewish people, which were all “with complaints and with strife.”

What lesson can we take from this? This world is called a “public domain[3].” In the public domain, we see many different people and objects. Each of these is very different from each other[4]. This is especially obvious in the realm of human beings. Our Sages tell us[5] that “not one person is comparable to another.” Each person is involved in activities that are not at all comparable to those of his fellow. Many people are involved in activities which totally contradict those of his fellow.

The way to unite the world is through revealing the truly one G-d. He totally transcends the limitations of the world. How can His presence be revealed here? It can only happen through those two things which are also above the world’s limitations; namely Torah and the Jewish Nation.

Rashi, teaching us Peshat, tells us this very thing. As the Jews prepared to receive the Torah they became as one person. This is brought about through the “spark,” the essence of the Jewish soul. This is what truly makes the Jews “as one person with one heart.”

I wish one and all a good Shabbos! May we all merit to receive the Torah with joy and to internalize it in ourselves.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Pages 100 – 107

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

[1]. Parshas Yisro, Shemos 19:2.

[2]. Unlike English, Hebrew verbs are either singular or plural. To use our verse as an example, in English the verb would be “camped.” One would need to specify who camped in order to know whether it was singular or plural. “He camped” would be singular, and “they camped” would be plural. In contrast Hebrew, the verb itself would either be singular or plural. Generally, when discussing encampments of the Jewish People in the wilderness, the Torah says “Vayachanu – ויחנו,” meaning “and they camped,” i.e. in plural form. In our verse, the Torah says “Vayichan – ויחן,” meaning “and he camped.”

[3]. See Tanya, at the end of Chapter 33.

[4]. See Likkutei Sichos, Volume 15, Page 47.

[5]. See Talmud Sanhedrin, 37, a.

 

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This week on Friday and Shabbos (outside of Eretz Yisroel) we will celebrate the Festival of Shavuos. This important holiday is also called the Time of the Giving of Our Torah. Due to the holiday, we do not read the regular Torah portion. Therefore, I find it appropriate to examine a Rashi related to the Torah’s discussion of Hashem giving us the Torah.

Originally, when Hashem commanded Moshe to take the Jews from Egypt, He told him[1] “… when you take the people out of Egypt, you will worship G-d on this mountain.” In other words, the entire purpose of the exodus from Egypt was in order for Hashem to ultimately give us the Torah.

The Torah reading for the first day of Shavuos is the first time that the Torah tells us of the “Ten Commandments.” This is what we will read on Friday. It is based on the order in which events took place[2]. It is repeated once again at the end of the 40 years of wandering in the wilderness. There Moshe repeats these commandments to the Jews who are on the verge of entering the Holy Land[3].

There are a number of differences between both versions of these commandments. The most noticeable of which is found in the commandment to keep Shabbos. In our Torah reading it says to[4] “Remember the day of Shabbos to sanctify it.” At the end of the 40 years[5] it says to “Keep the day of Shabbos day to sanctify it…” How can we reconcile these two versions? Which word did Hashem say; remember or keep? Rashi explains that both words were spoken simultaneously.

This can be understood with a story of one of the Alter Rebbe’s Chassidim. This Chossid was extremely pious, nevertheless, he was also unlearned. He would daven each of the three daily prayers at great length, reciting each word with great love and care. This was true, despite the fact that it was unclear whether or not he even understood the meaning of the prayers.

One of his fellow Chassidim asked him to explain this. Davening at length means that one prays with (while thinking about) a deep concept. What was he concentrating on?

He responded that he once heard his Rebbe say the following. “The words remember and keep were both said with one utterance (word). With each and every word we utter, we must both remember and keep the oneness of G-d.”

That was how he prayed. May we all learn from him, to fill the oneness of Hashem in every aspect of our lives.

I wish one and all a good Shabbos! May we all merit to receive the Torah with joy and to internalize it.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 224

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

[1]. Parshas Shemos, Shemos 3:12.

[2]. Parshas Yisro, Shemos 20:2-14.

[3]. Parshas Vo’eschanan, Devorim 5:6-18.

[4]. Parshas Yisro, Shemos 20:8

[5]. Parshas Vo’eschanan, Devorim 5:12.

Haga clic aquí para obtener un PDF imprimible.

Esta semana comenzamos a leer el cuarto libro de la Torah, Bamidbar, que quiere decir “En el Desierto.” Los Sabios se refieren a él como Jumash Hapekudim, ósea el “Libro de las Cuentas.” De hecho, vemos que este libro comienza con un censo (contar) del pueblo judio. Esto podría ser también porque en castellano este libro se llama, Números.

El libro comienza con las palabras de[1] “Hashem hablo a Moshe en el desierto de en la Tienda de reunión en el primer dia del segundo mes. Este del segundo ano después de la salida de Egipto, diciendo. ‘Cuenten el número de las cabezas (cada uno) de la comunidad de Israel por familias, de acuerdo a la casa (linaje) paterna. Contaras a cada varón de cuerdo al número de sus nombres.’” En el primer, Rashi cita las palabras, “Di-s hablo… en el Desierto de Sinaí … en el primer dia…” y explica que “Siendo que ellos (los judíos) eran preciados para EL, EL, los contaba a menudo. Cuando ellos salieron de Egipto EL los conto[2]. Cuando muchos cayeron (murieron) por el becerro de Oro, EL los conto para saber el número de los sobrevivientes[3]. Cuando EL hizo habitar su presencia en medio de ellos (al construir el Mishkan), EL los conto. En el primero de Nissan, se levantó el Mishkan, el primero de Iyar, EL los conto.”

Lo mencionado es insólito. La razón de contar algo ‘Preciado’ es para saber cuánto de ello poseemos. Por ejemplo, la razón por la que la gente cuenta su dinero es, para asegurase que no lo han perdido. ¡Pero esto no aplica a Hashem, Hashem siempre sabe cuántos judíos hay!

La explicación es que, contar expresa la característica singular y única del artículo que está siendo contado; cada artículo es contado como uno, no mas no menos. Esto define la importancia de cada judio, sea uno inteligente y refinado, o inculto y vulgar   Todos poseemos un denominador común, el alma Divina (la cual es herencia de nuestros padres). Esta alma es una parte misma de Di-s en lo alto, ella es esencia es la “que equipara” todo. Desde este punto de vista todos somos iguales. Esta es la razón por la que Di-s pidió el censo, EL quiso expresar la magnitud de la importancia de cada judio.

Esta Parshah siempre es leída antes de Shavuos, cuando recibimos la Torah. ¿Qué fue lo que nos hizo merecedores de recibir la Torah de Hashem? La Torah es una con Hashem, es Su voluntad y sabiduría, así también cada Judio es una parte de EL, y eso nos hace merecedores de Su Torah.

!Les deseamos a todos Gutt Shabbos y Gutt Yom tov!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe – traductor

Adaptado de Likutei Sijos Volumen 8, página 1 en Adelante.

DEDICADO EN HONOR DEL LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

[1]. Esta Parasha, Bamidbar 1:1-2.

[2]. Parshas Bo, Shemos 12:37.

[3]. Parshas Ki Sisa, Shemos 32:28.

Click here for a printable PDF.

This week we read the Torah portion of Bamidbar – meaning “In the Wilderness.” It is always read prior to the festival of Shavuos, which is the time that we received the Torah.

Our Torah portion tells us that[1] “These are the descendants of Aharon and Moshe on the day that Hashem spoke to Moshe at Mount Sinai.” Rashi cites the words “These are the descendants of Aharon and Moshe,” and makes the following comments. “(The Torah says ‘the descendants of Aharon and Moshe,’) yet only the sons of Aharon are mentioned. However, they are considered descendants of Moshe because he taught them Torah. This teaches us that whoever teaches Torah to the son of his fellow man is regarded as if he had begotten him[2].”

Everything in the Torah is precise. This is also true of analogies which the Torah makes use of. This is obviously true of the comparison between teaching Torah and fathering a child. However, it would seem that the two are not entirely alike. A person is only born once. From that point on the individual grows and develops. Therefore, it would seem that Rashi (and the Talmud) should have said that “this teaches us that whoever teaches Torah to the son of his fellow man Torah for the first time is regarded as if he had begotten him.” It is at that point that the individual is born. Afterwards he is just developing.

This can be understood with the help of a teaching of the Baal Shem Tov. He taught that creation was not a one-time event; rather it is an ongoing process. Hashem is creating and re-creating the world every moment[3]. Based upon this teaching, the life-force of each of us is constantly being created.

We say in the Siddur[4] “for they (meaning the words of Torah) are our life and the length of our days.” In other words, the life of each of us is dependent upon Torah.

What this means, is had one not taught “the son of his fellow man” Torah, he would have lacked the renewed life energy which he needed to receive at that moment in order to remain in existence. Hence, he actually “fathered,” brought about the creation of his fellow at that moment.

Wishing one and all a good Shabbos! May we all merit to receive the Torah in joy, and to internalize all of its holy teachings!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 23, Page 8 – 16

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

[1]. Our Parshah, Bamidbar 3:1.

[2]. The source of Rashi’s words is from the Talmud, Sanhedrin 19, b.

[3]. See Shaar Hayichud Ve’emunah Chapter 1 where this is explained at length.

[4]. See the blessing before Shema in the Evening Service.

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This week we begin reading the fourth book of the Torah, Bamidbar, meaning “In the Wilderness.” Our Sages refer to it as Chumash Hapekudim, meaning the “Book of Counting.” We indeed find that this book begins with the counting of the Jewish people. This would also seem to be the reason for the English name of this book, Numbers.

This book begins with the words[1] “Hashem spoke to Moshe in the Sinai Desert in the Tent of Meeting on the first day of the second month. This was in the second year after the exodus from the land of Egypt. He said, ‘Take the sum of all the Jewish people by families following their fathers’ houses. You shall take a headcount of every male according to the number of their names.’” In the first verse, Rashi cites the words, “The Lord spoke… in the Sinai Desert… on the first of the month.” He explains that “Because they (the Jews) were precious to Him, He counted them often. When they left Egypt, He counted them[2]. When many fell because of the golden calf, He counted them to know the number of the survivors[3]. When He came to cause His Presence to rest upon them (by erecting the Mishkan), He counted them. On the first of Nissan, we erected the Mishkan. On the first of Iyar, He counted them.”

The above is surprising. The reason for counting something precious is to know how much one has. For example, the reason people count money is to make sure that they did not lose any. This does not apply to Hashem! He always knows how many Jews there are!

The explanation is that counting expresses a unique characteristic of the item that one counts. We count each item as one; no more and no less. This defines the greatness of each Jew. Whether one is intelligent, refined, or unrefined, we each have a common denominator. Each Jew has a G-dly soul. This soul is a veritable part of G-d. Its essence is the “great equalizer.” From that perspective, each of us is equal. That is the reason that G-d took a census. G-d expressed, i.e., revealed the greatness of every one of us.

This Parshah is always read before the festival of Shavuos, the time we received the Torah. Why did we all merit to receive Hashem’s law? The Torah is one with Hashem, it is His Will and Wisdom. So too is every Jew a part of Him.

I wish one and all a good Shabbos and a good Yom Tov!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 8, Beginning Page 1

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
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נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

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

[2]. Parshas Bo, Shemos 12:37.

[3]. Parshas Ki Siso, Shemos 32:28.