This week we read the Torah portion of Tzav. At the beginning of the Parshah, Hashem tells Moshe to[1] “Command Aharon and his sons, saying, ‘this is the law of the burnt offering …’” There are various words which Hashem uses to tell Moshe to issue commandments to Jews (or to groups of Jews). Here Hashem tells Moshe to “command” (rather than “say” or “speak”) to the Kohanim about the laws of the burnt offering. Rashi explains the use of the word “command.” He cites the words “command Aharon,” and says that “The expression ‘command’ always denotes urging to promptly and meticulously fulfill a particular commandment both in the present and for all future generations.”

Rashi’s words present us with several important lessons which apply to all times. Every command must be fulfilled with the greatest alacrity. If one even briefly considers the great privilege afforded to us, the ability to connect with Hashem by fulfilling His commandments, he should be filled with the greatest joy! Each of us must invest all of our G-d given abilities in carrying out each Mitzvah in the best manner possible. We must certainly never delay fulfilling His Mitzvos; rather we must perform each Mitzvah as quickly as possible.

Along these lines, the Torah commands us that[2] “you shall watch over the Matzos …” The word Matzos, meaning unleavened bread, and Mitzvos, meaning commandments, can both be spelled the same way in Hebrew. Based on this, Rashi, explaining the above verse, quotes from the Sages “do not read ‘the Matzos,’ rather read ‘the Mitzvos.’ Just as we may not permit the Matzos to become leavened, so too may we not permit the Mitzvos ‘to become leavened.’ If a Mitzvah comes to your hand, perform it immediately.”

The fulfillment of each Mitzvah affects all future generations. For one thing the act of performing a Mitzvah now bears fruit for all generations. Additionally, just as Hashem is eternal, so are His commandments. May we merit seeing the fruit of our Mitzvos with the coming of Moshiach now! In the same manner, we know that joy breaks through all barriers. May the unbridled joy of Purim burst through the barrier of Golus now, once and for all.

Wishing one and all a very happy Purim!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Pages 30-38

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 6:2.

[2]. Parshas Bo, Shemos 12:17.

This week we read the Torah portion of Vayikroh. It is also the beginning of the third book of the Torah. It deals extensively with sacrificial law. The first sacrifice which the Torah discusses here is a burnt offering. Regarding this offering, the Torah tells us[1] “… a burnt offering, a fire offering, with a pleasing fragrance to Hashem.” The same phrase is used numerous times in the Torah regarding various types of sacrifices. Obviously, this is meant allegorically; Hashem is neither pleased nor displeased by anything, including a particular scent. Rashi[2] explains that the meaning of the phrase is that “this sacrifice gives Me pleasure for I commanded and My will was fulfilled!”

Rashi’s words must be understood allegorically as well; nothing a person does can either please or displease G-d. However, this is easier to understand than one pleasing Hashem with a given scent. Hashem chose to create a world, inhabit it with people and give them an instruction manual (the Torah) to teach them how to behave. When man follows His instructions, G-d chooses to be pleased. However, this being the case, why is this expression used specifically regarding sacrifices? One would think that Hashem derives pleasure from every Mitzvah which man fulfills.

The fulfillment of every Mitzvah provides man with a benefit. This is certainly true of those Mitzvos which we understand. However, even fulfilling those Mitzvos which are beyond our comprehension gives us a feeling of fulfillment. It is a satisfying experience to follow the “instruction manual” and accept Hashem as our King.

This is true regarding most Mitzvos. One exception to this is offering a sacrifice. One has no benefit whatsoever from this. Buying meal, wine, oil, and an animal can make perfect sense. Buying them in order to burn them upon an altar does not. The very fact that one does so can only be for one reason, namely “because G-d said so.”

Each of us is different. Each of us has Mitzvos which excite him more, and those which excite him less. It is certainly easier to fulfill the former. Nevertheless, let us consider the lesson we learn from this. We must strive to fulfill each commandment equally “because G-d said so.”

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Pages 1 – 6

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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]. Vayikroh 1:9.

[2]. See his commentary to the above verse.

This week’s Torah portion is Vayikroh. It is the beginning of the third book of the Torah, which largely deals with the sacrifices which were offered in the newly erected Mishkan, and later in the Bais Hamikdosh.

The Parshah, and the entire book of Vayikroh, begins by telling us that Hashem called out to Moshe[1]; “And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying.” What did Hashem say to Moshe? He said to him that he should say to the Jewish people[2] “… When a man from among you brings a sacrifice to Hashem, from animals, from cattle or from the flock you shall bring your sacrifice.”

There are four different ways of saying “a man” in the Hebrew language[3]. In the verse’s Hebrew, the word “Adam – אדם” is used. Why did the Torah choose this particular word? Rashi explains that this word is used as an allusion to the first man, who was named Adam. Rashi tells us as follows. “… Just as Adam, the first man, never offered sacrifices from stolen property, since everything was his, so too, you must not offer sacrifices from stolen property.”

We need to understand this. How can Rashi say that the entire world belonged to Adam? Granted, when he was created, he was the only person in the world. He was surrounded by everything, including all of the animals, from which he could bring a sacrifice.  Nevertheless, he had not actually acquired any of them; he had certainly not acquired “everything.” According to Jewish law, in order to own something, one must first make an acquisition through various means. We find that Adam had taken no such action!

This can be understood by a teaching of the Rambam. He tells us that[4] “whatever land a king conquers belongs to him. He may distribute it to his servants and soldiers as he sees fit; he may also retain as much for himself as he sees fit.”

From this we understand, that for a king no manner of acquisition is needed. All that he needs to do is to conquer land. The only reason that is necessary is because the land originally belonged to someone else. Had there been no previous owner, there would be no need for military conquest.

This was true of Adam. He was blessed that he would[5] “fill the earth and subdue it.” He had the status of a king; hence the world was his.

Each of us has control of our possessions, our portion in this world. May each of us take advantage, and use our portion in the world in the service of Hashem. In this manner we will certainly bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Beginning with Page 8

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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 1:1.

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

[3]. Ish, Gever, Adam and Enosh; איש, גבר, אדם, אנוש

[4]. Laws of Kings, Chapter 4, Paragraph 10.

[5]. Parshas Bereishis, Bereishis 1:28.

This week’s Torah portion is Vayikroh. It is the beginning of the third book of the Torah, which largely deals with the sacrifices which were offered in the newly erected Mishkan, and later in the Bais Hamikdosh.

The Parshah, and the entire book of Vayikroh, begins by telling us that Hashem called out to Moshe[1]; “And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying.” What did Hashem say to Moshe? He said to him that he should say to the Jewish people[2] “… When a man from among you brings a sacrifice to Hashem, from animals, from cattle or from the flock you shall bring your sacrifice.”

There are four different ways of saying “a man” in the Hebrew language[3]. In the verse’s Hebrew, the word “Adam – אדם” is used. Why did the Torah choose this particular word? Rashi explains that this word is used as an allusion to the first man, who was named Adam. Rashi tells us as follows. “… Just as Adam, the first man, never offered sacrifices from stolen property, since everything was his, so too, you must not offer sacrifices from stolen property.”

We need to understand this. How can Rashi say that the entire world belonged to Adam? Granted, when he was created, he was the only person in the world. He was surrounded by everything, including all of the animals, from which he could bring a sacrifice.  Nevertheless, he had not actually acquired any of them; he had certainly not acquired “everything.” According to Jewish law, in order to own something, one must first make an acquisition through various means. We find that Adam had taken no such action!

This can be understood by a teaching of the Rambam. He tells us that[4] “whatever land a king conquers belongs to him. He may distribute it to his servants and soldiers as he sees fit; he may also retain as much for himself as he sees fit.”

From this we understand, that for a king no manner of acquisition is needed. All that he needs to do is to conquer land. The only reason that is necessary is because the land originally belonged to someone else. Had there been no previous owner, there would be no need for military conquest.

This was true of Adam. He was blessed that he would[5] “fill the earth and subdue it.” He had the status of a king; hence the world was his.

Each of us has control of our possessions, our portion in this world. May each of us take advantage, and use our portion in the world in the service of Hashem. In this manner we will certainly bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Beginning with Page 8

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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 1:1.

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

[3]. Ish, Gever, Adam and Enosh; איש, גבר, אדם, אנוש

[4]. Laws of Kings, Chapter 4, Paragraph 10.

[5]. Parshas Bereishis, Bereishis 1:28.

With this week’s Parshah, Pekudei, we conclude the second book of the Torah, Shemos. The past five portions dealt with all of the details associated with the Mishkan. The last chapter of our Torah portion, tells us that[1] “On the day of the first month, on the first of the month, you shall set up the Mishkan of the Tent of Meeting.” This means to say that the Tabernacle was finally complete, and was ready to use.

After telling us all of these details, the Torah says that[2] “… the cloud rested upon it and the glory of the Lord filled the Mishkan.” Throughout the years of travelling in the wilderness, this cloud served to let the Jews know when to travel. “When the cloud rose up from over the Mishkan, the Jews set out in all their journeys. But if the cloud did not rise up, they did not set out until the day that it rose[3].”

The concluding words of this chapter, and the entire book of Shemos, is[4] “For the cloud of Hashem was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys.” Rashi explains that “each journey that they were traveling, the cloud would rest in that place where they camped. The place of their encampment is also called a journey … Since from the place of their encampment they resumed their journeys, they are all called ‘journeys.’”

Rashi here is teaching us a very deep lesson. The book of Shemos begins by telling us of a tragic descent; the exile of the Jews in Egypt. It later tells us of an equally great ascent; drawing G-dliness into the world as a result of the exodus from Egypt, the giving of the Torah, and building the Mishkan.

Here the Torah is telling us, that this great ascent actually began with exile. We see this from Rashi’s comments. “Since from the place of their encampment they resumed their journeys, they are all called ‘journeys.’” The entire purpose of each encampment was the journey, i.e. the ascent, which would follow it. In other words, the purpose of exile is the redemption which follows it.

Once and for all, may we finally see with our own physical eyes the ultimate redemption now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 238

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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, Shemos 40:2.

[2]. Our Parshah, Shemos 40:35.

[3]. Our Parshah, Shemos 40:36-37.

[4]. Our Parshah, Shemos 40:38.

This week’s Torah portion, Pekudei, is the fifth and final Torah portion which discusses in detail the Tabernacle. We are told of Hashem’s command to Moshe to build each of its individual vessels and each of the priestly garments, which were needed for the Kohanim to serve in the Mishkan. The Torah also tells us of the Jew’s donations in order to carry this out. Furthermore, we are also told that the Jews actually carried out these commands and succeeded in constructing the Mishkan according to Hashem’s commands.

Our Parshah begins telling us that they took inventory of all of the materials which were donated. Our Torah portion begins that[1] “These are the numbers of the Mishkan, the Mishkan of the Testimony, which were counted at Moshe’s command …” Rashi cites the words “these are the numbers,” and explains that this refers to taking inventory. He explains that “In this Parshah, all the weights of the donations for the Mishkan were counted; (including those) of silver, of gold, and of copper. All its implements for all of its work were (also) counted.”

This verse seems to present a difficulty. Why does it say “the Mishkan, the Mishkan of the Testimony,” repeating the word Mishkan? Rashi cites the words “the Mishkan, the Mishkan,” and explains that the word Mishkan is written “twice. This alludes to the Temple, which was taken as collateral (the Hebrew word ‘Mashkon’[2]) by the two destructions[3], for Israel’s sins.”

We need to understand; why does the Torah choose to allude to the destruction of both Temples here? We are discussing the building of the Mishkan.

The explanation is, that in this manner the Torah is telling us that the Bais Hamikdosh is actually eternal. When one gives a security deposit in order to borrow money, it does not cease to exist. It is merely transferred temporarily from the borrower’s domain to that of the lender.

The same is true of the Bais Hamikdosh. Despite the fact that it was destroyed, it did not cease to exist. Due to our sins, Hashem held it as security. When the situation warranted, He returned it to us. This repeated itself yet a second time. However, with the coming of Moshiach it will be returned to us eternally.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 175

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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, Shemos 38:21.

[2]. The Hebrew words משכן – Tabernacle, and משכון – Security, are both almost identical. Rashi appears to be saying that they are related to each other.

[3]. The destruction of the first and second Temple.

In this week’s Torah portion, Vayakhel, the Torah tells us the various items which the Jews were commanded to donate for the building the Mishkan and the vestments for the Kohanim[1]. The Torah then tells us in detail what was made from these donations[2].

Among the items listed were the pegs; “the pegs of the Mishkan, and the pegs of the courtyard and their ropes[3].” Why was there a need for pegs? Rashi cites the words “the pegs,” and explains as follows. “(They were) driven (into the ground). The ends of the curtains were tied with them into the ground, so that they would not move with the wind.”

It seems quite straightforward; the pegs were used in order to make sure that the curtains would not blow in the wind. Rashi is clearly explaining the simple meaning of the verse. As we have discussed many times, Rashi’s goal is to explain the Torah’s meaning (even) to a beginning student. However, it contains allusions to the Torah’s greatest secrets. The Alter Rebbe once said that[4] “Rashi’s commentary on Chumash is the ‘wine of Torah.’ It opens the heart and uncovers the essential love and fear (of Hashem).” So too, Rashi’s short comments contain a tremendous, deep lesson for us in the service of Hashem.

Suppose that one has a student. He wishes to establish within him resolve in his dedication to Torah and Mitzvos. It is necessary to assure that he can stand firmly against all of the impure “winds” that are “blowing” outside. There are many “spirits,” ideas, which seem to repeat themselves during each era. When they repeat themselves, they are called by different names, but the reality is that they are just the same old philosophies with a slight “makeover.” Even those that are truly different, have certain factors in common. They are against the purity and holiness of Torah, are all popular among the academic community, and due to their popularity, it is difficult for the masses to stand up to them.

The teacher must be certain that the student’s dedication is ‘driven into the ground.’ Even the ends of the curtains, the seemingly ‘less important’ areas of Torah and Mitzvos, were tied with them, the students, into the ground. This is in order that they not move with the wind.” The student’s Torah must be complete in each and every detail, to assure that their Torah does not “blow away” with every “new” wind. As a result of remaining strong in our faith, we will certainly merit Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Beginning with Page 185

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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, Shemos 35:5-9.

[2]. Our Parshah, Shemos 35:11-19.

[3]. Our Parshah, Shemos 35:18.

[4]. See Hayom Yom, entry for Shevat 29.

This week we read the Torah portion Vayakhel. Moshe gathers the entire Jewish nation together, and discusses the laws of Shabbos. He then tells them to donate the materials which would be needed for constructing the Mishkan.

Moshe introduces the discussion of the Mishkan by saying that[1] “… this is the word that Hashem has commanded me to say.” Rashi cites the words from the verse “this is the word that Hashem has commanded.” He explains that Hashem has commanded “me to say to you.”

We need to understand what Rashi is adding to our understanding of Moshe’s words. Obviously, Moshe is telling us that which Hashem had commanded him to say to us! There does not seem to be a need for any explanation whatsoever.

The explanation is, that the word saying (לאמר in Hebrew), always connotes transmitting words to someone else. Moshe was commanded to tell us these commandments, but not to actually perform them. This explains why Rashi says further on[2], that “Moshe had done no work in the Mishkan.”  However, this leaves us with another question. Why did Moshe, of all people, not participate in building the Mishkan?

This can be understood by examining a deeper aspect of this. Moshe’s entire being was Torah. Therefore, he was the one and only who received the Torah from Hashem for all Jews in all generations. Our Sages tell us[3] that “young students studying Torah are not permitted to neglect their learning to build the Bais Hamikdosh.” If this is true of the Torah study of young children, how much more so is it true of Moshe’s Torah study? That is the reason that Moshe was not involved in the building of the Tabernacle. The entire point was that his level, that of Torah, is even higher than that of the Mishkan.

However, he was the one and only that could convey this important commandment, this part of the Torah, to the Jews. The reason that Hashem told it to him was in order that he would be able to command it to us. That is why Rashi writes, “to command it to me to say to you.”

There are those who can, hence must, make Torah their constant occupation. For one who can, this is an even higher form of Divine service than transforming the “gold, silver and copper” of the world into a G-dly sanctuary. Nevertheless, this does not exempt them from learning Torah with others.  They must teach others who are not exclusively devoted to Torah study how to transform this physical world into a sanctuary for Hashem.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Pages 221-224

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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 Parshas, Shemos 35:4.

[2]. Rashi’s comments to Parshas Pekudei, Shemos 39:33.

[3]. See Talmud Shabbos 119, b.

In this week’s Torah portion, Ki Siso, we are told of the sin of the golden calf. After Moshe’s many heartfelt, unrelenting prayers, Hashem finally forgave the Jews. He taught Moshe how to pray on behalf of his nation; by reciting the thirteen attributes of mercy. Moshe then asks Hashem to[1] “Please show me Your glory … Hashem responds,[2] that “You will not be able to see My face.”

Several verses later, G-d explains[3] that “You will see My back, but My face will not be seen.” Rashi, citing the words from the verse “You will see my back” explains that Hashem “showed him the knot of (His) Tefillin.”

Everything in Torah is precise. Hence, these two subjects, Hashem teaching Moshe how to pray for the Jews, and Moshe’s request to see Hashem’s glory, must be related to each other. What is the connection between the two?

Hashem showed Moshe the knot of His Tefillin. Regarding Tefillin it says[4] “It shall be to you as a sign upon your hand and as a remembrance between your eyes.” In other words, Tefillin serve to help us remember Hashem. How is this relevant? What is the correlation between memory and holiness?

The explanation is, that it is the nature of every Jew to believe that[5] “In the beginning Hashem created the heaven and the earth.” Furthermore, it is a part of the nature of every Jew to believe that G-d is creating the world every moment. This being the case, how is it possible for a Jew to ever sin? The firm belief that Hashem is creating oneself now should prevent him from sinning!

Granted, at times there may be circumstances that cause a Jew to sin. Nonetheless he is aware that those circumstances were also created by G-d at this very moment. The answer is, that it is only possible for a Jew to sin if this “slips his mind” temporarily.

Since Tefillin help to remove the cause of the sin, the forgetfulness, the result of the forgetfulness is also removed and the Jewish Nation is forgiven.

By strengthening ourselves in the Mitzvoh of Tefillin (and all of the other Mitzvos) we will certainly attain complete atonement. As a result of this, we shall certainly bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Page 237

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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, Shemos 33:18.

[2]. Our Parshah, Shemos 33:20.

[3]. Our Parshah, Shemos 33:23.

[4]. Parshas Bo, Shemos 13:9.

[5]. Parshas Bereishis, Bereishis 1:1.