This evening, we will celebrate the seventh day of Pesach. This was the time that the Jews passed through the Red (Reed) Sea which Hashem had miraculously split. After being saved from the Egyptians, the Torah tells us that Moshe urged the Jews to leave the Red Sea. It says that[1] “Moshe led the Jews away from the Red Sea.”

The Hebrew words translated as “Moshe led the Jews away,” literally means that Moshe caused them to travel away from the Red Sea. Why did Moshe need to cause the Jews to travel? Rashi cites the words “Moshe led the Jews away,” and explains that “He led them away against their will. The Egyptians had ‘crowned’ their steeds with ornaments of gold, silver, and precious stones, and the Jews were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is written[2], ‘We will make you rows of gold with studs of silver.’ Therefore, he had to lead them against their will.”

We need to understand just why it was so important for the Jews to take all of the wealth of Egypt. Why did Moshe need to lead them against their will? This can be understood according to a deeper explanation of Torah. Hashem created the world because[3] “He desired to have a dwelling place below.” One’s dwelling place, his home, is where his complete essence is revealed. Hashem wanted this to specifically be below, i.e. in a physical world. It somewhere that His presence is not obvious. Nevertheless, it should be revealed throughout this entire world.

Egypt was a place of evil. Its Hebrew name is Mitzrayim, which connotes limitations, as contrasted to the totally unlimited G-d. Egypt was also called “the abomination of the earth,” being the center of hedonism in the world. The idea of “emptying Egypt” was to take away their wealth, and to give it to the Jews. It was to be transferred to the Jews, who were on the way to receive the Torah and build the Tabernacle, a sanctuary where Hashem would be revealed in this world. In this manner, the wealth which was originally used for immoral purposes would be used in order to create a world in which the Hashem will be “at home.”

We must all use everything we have for Torah and Mitzvos; in this manner we will prepare the world for the complete redemption now!

Wishing one and all a good Shabbos and a happy Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Page 83

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Parshas Beshalach, Shemos 15:22.

[2]. Shir Hashirim, 1, 11.

[3]. See the Midrash Tanchumah Parshas Naso Chapter 16. See also Tanya at the beginning of Chapter 36.

This Shabbos begins the festival of Pesach. Accordingly, we will read a portion from the Torah related to this holiday. Nevertheless, those who follow the custom of learning a daily portion of Torah with Rashi’s commentary, learn the Torah Portion Acharei. We are therefore presenting one of Rashi’s comments on this Parshah.

The beginning of this Parshah describes the order of the service of the High Priest in the Tabernacle and the Temple on Yom Kippur. As a prelude to this, we are told when these commandments were given[1].  “Hashem spoke to Moshe after the death of Aharon’s two sons, when they drew near before the Lord and died.”

Why is this introduction to the laws which apply to the Kohen Gadol on Yom Kippur necessary? Rashi[2] explains that “Rabbi Eleazar ben Azariah explained this with a parable of a patient whom a doctor came to visit. The physician said to him, ‘Do not eat cold foods or lie down in a cold, damp place.’ Then, another doctor visited him and said to him, ‘Do not eat cold foods or lie down in a cold, damp place so that you will not die in the manner that so-and-so died.’ The second doctor’s warning was more effective than the first. Therefore, the Torah says ‘after the death of Aaron’s two sons.’”

What does Rashi’s allegory come to teach us? Everything in Torah provides each of us with a timeless lesson. The Rebbe explains that generally one who is ill suffers from fever; he is very hot. Therefore, it is natural for him to want to eat cold food and stay in cold places. Just warning him not to do so will not help; his desire is too great. It is only by telling him of the possible consequences that one can successfully curb this desire.

The same is true of the High Priest. He has such a burning desire to come close to G-d that it is only natural for him to “draw too near” to Him, thereby losing his soul. Therefore, Hashem warned him of the consequences.

The Rambam[3] teaches that the laws of priesthood apply “not only the tribe of Levi but to anyone whose spirit generously motivates him. It applies to one who understands on his own to set himself aside and stand before G-d. He serves Him, ministers to Him and knows Him. If he proceeds justly as Hashem made him and removes from his neck the yoke of worldly things which people seek, he is sanctified as holy of holies.”

He is saying that each of us can attain the status of a High Priest. We each have this burning desire to cleave to G-d. Thus, we all need the warning which was given to Aharon. We may not allow our souls to soar above, remaining “out of this world.” Rather we must serve Hashem here in this physical, material world.

Wishing one and all a good Shabbos and a happy and Kosher Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Page 117

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Parshas Acharei, Vayikroh 16:1.

[2]. Ibid.

[3]. The Laws of the Sabbatical Year, Chapter 13, Paragraph 13.

According to the calendar, we should read the Torah portion Acharei this coming Shabbos (Nissan 15 – April 20^th). Nevertheless, since we will then be celebrating the first day of Pesach, the regular Torah reading is pushed off. In its place we read from the Torah about Pesach. In fact, the same is true of the following Shabbos, Nissan 22 – April 27^th, when we will observe the last day of Pesach.  As such, we will not read Parshas Acharei until Nissan 29 – May 4^th.

However, those who follow the custom of learning a portion of the weekly Torah reading with Rashi’s commentary every day will continue learning Acharei through Nissan 29 – May 4^th.  Hence, I have decided to present several explanations of Rashi’s comments on Parshas Acharei, and on the Torah’s words describing the Exodus and the holiday of Pesach.

The Torah tells us that we must tell our children of the miracles which Hashem performed for us while freeing us from Egypt[1]. It says that[2] “… when your son asks you tomorrow (using the Hebrew word ‘מָחָר – Mochor’), saying ‘What is this?’ you will say to him, ‘With a mighty hand did the Lord take us out of Egypt, out of the house of bondage.’” Rashi explains that “sometimes the Hebrew word ‘מָחָר – Mochor’ means ‘now.’ Sometimes the word ‘מָחָר – Mochor’ means ‘at a later time,’ such as it does here …” Rashi then goes on to give another example of the word “Mochor” meaning at a later point in time.

It is clear that in our verse, the Torah is not talking about the day after today; it is referring to a point of time in the future. Why does Rashi need to offer both translations of this word? What can we learn from this?

Each child is “Mochor,” i.e. from the next generation. However, certain children are “Mochor” in the sense of now. He is part of the next generation, but is living the same sort of life as his father. He is a direct continuation from his father. It is obvious that we must answer his questions.

Other children are “Mochor” in the sense of being at a later time. He is part of a new generation, a new era. His questions stem from the fact that a life of Torah and Mitzvos are strange to him. Such a life does not seem to fit into the current era.

Rashi is teaching us, that we must answer this child’s questions as well! He is your child, who we must bring under the wings of the Shechinah.

In this merit, we will certainly merit to establish Hashem’s army[3]. May we witness the fulfillment of the prophecy that[4] “just as in the days of your exodus from Egypt I will show him wonders,” speedily in our days!

Wishing one and all a good Shabbos and a Kosher and happy Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 31, Page 88

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. This constitutes a large part of our Pesach Seder.

[2]. See Parshas Bo, Shemos 13:14.

[3]. Parshas Bo, Shemos 12:41.

[4]. Micha 7:15.

This week’s Torah portion, Metzora, tells of the laws of one finding Tzora’as on his house. The Torah says that[1] “When you come to the land of Canaan, which I am giving you as a possession, and I place a lesion of Tzora’as upon a house in the land of your possession …”  Rashi comments that “Finding lesions of Tzora’as is (actually) good news for the Jews. The Emorim had hidden away treasures of gold inside the walls of their houses throughout the entire forty years that the Jews were in the desert. It is because of finding the lesion, that one will demolish the house and find them.”

Why does Rashi assume that the Emorim were hiding their treasures throughout the forty years? It would seem much simpler to say that they began hiding their treasures after the conquest of Sichon and Og by the Jews. Rashi clearly writes that Sichon and Og were the two kings upon whom the Emorim relied[2]. It would seem that it was then, near the end of the forty years, that they would have become frightened and begin hiding their gold.

This can be answered in the following manner. Hiding one’s treasures in the walls of his house is indicative of two apparently contradictory feelings. On the one hand, it indicates that he is afraid of being conquered, and that is why he hides his treasure. On the other hand, hiding it in the walls of his house demonstrates that he is confidant of returning to his house.

This explains why they began hiding their treasures immediately after the Jews left Egypt. At the time of the Exodus, they already knew that the Jews would possess their land. Therefore, that was when they began hiding their gold.

They knew that Hashem told Avrohom that[3] “the fourth generation will return here (to Israel), for the iniquity of the Emorim will not be complete until then.” This demonstrated that the Land of Israel does not tolerate sin; which is why the Jews could not return to Israel until the “sin of the Emorim was complete.” Since a nation’s sins would not allow him to remain in this land, they hoped that at some point they would retake the land (and their homes), because the Jews would not (Chas Veshalom) merit to remain.

May our actions earn us the right to return to Israel in the complete and true redemption together with Moshiach now!

Wishing one and all a good Shabbos and a Kosher and happy Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Page 91

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Our Parshah, Vayikroh 14:34.

[2]. Parshas Balak, Bamidbar 22:2.

[3]. Parshas Lech Lecho, Bereishis 15:16.

This week we read the Torah portion of Tazria. It discusses the consequence of speaking ill of another Jew; namely a skin discoloration called Tzora’as. When “diagnosed” as having this illness he is rendered spiritually impure. The level of his impurity is so severe that he is required to leave the “camp,” living in isolation.

Who could diagnose the Metzora, one stricken with this malady, and declare him impure? Not a dermatologist, but rather a Kohen. Our Parshah tells us that[1] “if one has a lesion on his skin … he shall be brought to Aharon the Kohen, or to one of his sons the Kohanim.” Rashi cites the words “to Aharon etc.” and explains that “it is a Scriptural decree that the impurity of lesions and their purity do not come about except by the pronouncement of a Kohen[2].”

The Rambam clarifies this with the following words[3]. “Despite the fact that everyone is acceptable to assess blemishes, the designation of a person as impure or pure is dependent on a Kohen. If there is a Kohen who does not know how to assess lesions, a sage should observe them and instruct him to say ‘you are impure.’ The Kohen then says, ‘you are impure.’ If the sage tells him to say ‘you are pure,’ the Kohen says, ‘you are pure.’ If the sage says ‘isolate him,’ he isolates him. The pronouncement must be made by a Kohen because the Torah says[4], ‘their statements will determine every quarrel and every blemish.’ It makes no difference if the Kohen is a minor or intellectually or emotionally incapable. The sage instructs him, and he either releases him from the inspection process, or isolates him.”

This ruling is extremely difficult to understand. Why should the status of a Metzorah depend on a Kohen, even one who is totally incapable of making a decision on his own? The Metzorah is not rendered impure until the Kohen declares him so! Why should that be the case?

One explanation is that this is because a Kohen is commanded “to bless His nation Israel with love.” The fact that Hashem demands something of someone, demonstrates that he is capable of fulfilling it. We therefore see that Kohanim have innate love for their fellow Jews.

Who is capable of deciding that a Jew must be isolated from the entire community? Only one who truly loves his fellow Jew. Such a person will not rest until he exhausts every possible way according to Torah to declare his fellow Jew pure.

The lesson for each of us is obvious. Each of us must strive to be Kohanim, by dedicating our being to the service of Hashem. Then, we will truly be able to love our fellow as ourselves, and find the purity within them.

Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 27, Page 88

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Our Parshah, Vayikroh 13:2.

[2]. Rash’s source is Toras Kohanim 13, 43.

[3]. See Rambam, Laws of the Impurity of a Metzorah Chapter 9, Paragraph 2.

[4]. Devorim 21:5.

This week we read the Torah portion of Shemini. The Mishkan was finally complete, and the Jews in the wilderness began using it. Aharon entered, and took his rightful place as the High Priest. This was a time of great joy for the Jewish Nation.

However, a tragic event took place; the passing of Aharon’s two eldest sons, as the Torah tells us, “… each took his pan, put fire in them. They placed incense upon it, and they brought before Hashem foreign fire, which He had not commanded them.[1]” Immediately thereafter the Torah exclaims[2], “fire went forth from before the Lord and consumed them, and they died before Hashem.”

Earlier, we discussed reasons which Rashi quotes from the Sages for the severe punishment of Nodov and Avihu. “Rabbi Yishmoel says that (the reason they died was because) they had entered the sanctuary after having drunk wine.” Rashi cites the proof of Rabbi Yishmoel’s opinion; immediately after this took place, the Torah “warned the survivors not to enter the sanctuary after having drunk wine[3].” Rashi concludes his discussion with the words “This is analogous to a king who had a faithful attendant who was a member of the king’s household, etc., as written in Vayikroh Rabbah.”

We need to understand this. Rashi is either writing too much or too little. If he wants us to look in the Midrash ourselves, he only needed to say that this situation is analogous to a king, as cited in Vayikroh Rabbah. Otherwise, he should have cited the entire text of the Midrash Rabbah.

The explanation is, that Rashi writes clearly that Rabbi Yishmoel’s proof is the fact that after this incident took place Hashem prohibited entering the sanctuary after having drunk wine. In other words, the commandment was not given until after they violated it. Based on this, they were punished with a death penalty for doing something which they were not yet warned against. How can Nodov and Avihu be punished for a transgression of this sort?

In order to answer this question, Rashi told us what we need to know. The king (Hashem) had a faithful attendant who was a member of his household (Nodov and Avihu). They should have known that Hashem, the King, would not be pleased by such behavior.

None of us (to the best of my knowledge) are as great as Aharon’s two eldest sons. Hashem judges each of us according to our own abilities. We should all be happy that G-d chose all of us as members of His household (as so to speak). We must always be careful that our behavior suits our stature.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Pages 49

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

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

[2]. Our Parshah, Vayikroh 10:2.

[3]. In our Parshah, Vayikroh 10:9, it is written “Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die …”

This week we read the Torah portion of Shemini. In last week’s Parshah we read of the seven days of preparing the Mishkan. Moshe would assemble it each day. This week we finally arrive at the point where the portable sanctuary would be ready for use; it would be used each day throughout the Jews’ sojourn in the wilderness.

The Torah tells us that Aharon’s oldest sons, Nodov and Avihu, participated in this occasion. They offered Ketores – Incense. “… each took his pan, put fire in them. They placed incense upon it, and they brought before Hashem foreign fire, which He had not commanded them.[1]” The result of this was tragic, as the Torah immediately exclaims[2], “fire went forth from before the Lord and consumed them, and they died before Hashem.”

Why did they receive such a severe punishment? Rashi cites two opinions of our Sages; Rabbi Eliezer and Rabbi Yishmoel. “Rabbi Eliezer says that Aharon’s sons died only because they rendered a halachic decision before Moshe, their teacher. Rabbi Yishmoel says that (the reason they died was because) they had entered the sanctuary after having drunk wine.”

What does this mean to us; what lesson can we learn from this? None of us can even remotely approach the exalted level of Nodov and Avihu. Nevertheless, “they died only because they rendered a halachic decision in the presence of Moshe their teacher.” No matter how great one thinks he is, or no matter how great he actually is, he must always humble himself before his teacher. No one may declare himself a rabbi, and think that he has no reason to wait for someone else’s ruling. That was the sole reason that Aharon’s sons died; “they died only because they rendered a halachic decision in the presence of Moshe their teacher.” Doing so pushes away the Shechinah.

However, humility alone does not suffice. One must strive to grasp everything he learns to the best of his ability. As Rabbi Yishmoel said, the problem was that “they entered the sanctuary after having drunk wine.”  Wine is the spiritual idea of Binah, meaning understanding. Having drunk wine means that one is at one with his understanding. That’s the manner in which we must learn. However, when we “enter the sanctuary,” when we are involved in prayer, it must totally be with the greatest humility.

The Sages teach us that “we learn the laws of Pesach thirty days before the holiday.” For Pesach, we must remove and destroy all of our Chometz – leavened bread. Leavening, i.e. rising, symbolizes the concept of haughtiness. We now find ourselves within those thirty days. May we succeed in removing all of the Chometz from within ourselves.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Pages 49-56

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

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

[2]. Our Parshah, Vayikroh 10:2.