This week we read the Torah portion Beshalach. It tells us of the incredible miracle of the splitting of the Red Sea. The Jewish nation had left Egypt a week earlier. Paroh had a change of heart, and decided to capture the Jews, and restore them to their former status as slaves. The Egyptian troops were coming closer to the Jews from behind; in front of them all that they could see was the sea. It seemed hopeless. What did the Nation of Israel do?

The Torah tells us that[1] “Paroh drew near, and the children of Israel lifted up their eyes, and behold! The Egyptians were coming after them. They were very frightened, and they cried out to Hashem.” Rashi, explaining this verse, tells us why they cried to Hashem. “They grasped hold of their ancestor’s trade (meaning that they prayed).” Rashi then gives examples to demonstrate that each of our forefathers prayed.

We have discussed a number of times how precise Rashi is with his language. Why would he refer to prayer as a trade? One is regularly engaged in his trade. On the other hand, prayer, which is a request for ones needs, would seem to apply only when one has a need. This instance is a perfect example. The Jews felt that they were facing certain death, so of course they prayed!

The explanation is, that our perception of prayer is not entirely correct. We think of prayer solely as a request for our needs. This implies that the primary purpose of prayer is for the individual’s benefit. One needs something, G-d supplies his need.

However, the fact is that Tefillah – Prayer is not merely for the individual’s needs. The Rambam writes that[2] “the positive commandment to pray is to serve Hashem every day by means of praying.”

This teaches us that Tefillah is much more than a way of receiving our needs. It is rather a way to serve G-d, thereby coming closer to Him.

This is why Rashi specifically uses the word “trade” to describe prayer. We must constantly pray, because we have a constant need to draw ourselves closer to Hashem. It is not simply an act we do in order to obtain our requirements; rather, it is one of the most important ways we have of connecting to Hashem.

Granted, prayer also serves the purpose of reminding ourselves that the only One Who can supply our needs is Hashem. One constant need which we all have is the coming of Moshiach, and our redemption from this exile. May we pray for this, and our prayers will certainly be answered.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 52

IN OUR FATHER’S MERIT
Mr. Shalom Moshe Hacohen ben Tzivia Cohen
May he have a complete and speedy recovery
*
DEDICATED BY HIS FAMILY
* * *
לזכות אבינו
ר’ שלום משה הכהן בן מרת צבי’ שי’ כהן
לרפואה שלימה וקרובה
*
יוצא לאור ע”י בני משפחתו שיחיו

[1]. Our Parshah, Shemos 14:10.

[2]. See the heading to the Rambam’s Laws of Prayer. It is. known that he wrote the headings himself.

This week, we read in the Parshah how the Jews finally left Egypt! First, we learned of the nation’s dramatic descent to Egypt, its enslavement and Moshe Rabbeinu’s mission from Hashem to deliver the Jews from Egyptian bondage. This week, after ten plagues, it finally happens; the entire Jewish nation leaves Egypt under Moshe’s leadership.

Hashem gives the Jews very detailed instructions for their departure. Among them is to bring a Korbon Pesach, a Paschal lamb the night before they leave. This is why throughout the generations, when there was a Bais Hamikdosh, the Jews brought a Pesach sacrifice the day before the holiday, which they ate that evening. The years that there was no Temple (may it speedily be rebuilt) the Jewish Nation has a Seder with a remembrance of the offering.

Specifically, the Hashem told Moshe Rabbeinu to[1] “Speak to the entire community of Israel, saying, ‘On the tenth of this month, let everyone take one lamb for each home, a lamb for each household … You shall have a perfect male lamb in its first year; you may take it either from the sheep or from the goats. You shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon.’”

There is something here that requires explanation. We said that throughout the generations, Jews would offer the sacrifice the day before Pesach (the 14^th of Nissan), and eat it that night. There is no mention of taking the animal on a specific date. Yet on the very first Pesach when the Jews were actually leaving Egypt, the commandment was to take it “on the tenth of this month.” In other words, they had to keep the animal in their homes for four days. Why?

Rashi asks this question. “Why was the designated animal four days before its slaughter? This was not required in the Passover sacrifice of later generations.”

One answer to this question is as follows. One can make a decision to do something radical on the spur of the moment, without really considering the facts. Sheep were one of the deities of the Egyptians. It could be very dangerous for the Jews to slaughter these animals in front of the Egyptians who worshipped them.

Four days allows enough time for rational consideration; for one to make a rational, calm decision. The fact that they did wait four days, demonstrated that they sincerely followed Hashem.

May the words of the prophet be fulfilled[2]; “As in the days of your exodus from Egypt, I will show wonders (with the coming of Moshiach).”

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 114

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

[1]. Our Parshah, Shemos 12:3-6.

[2]. Micha 7:15.

As we discussed earlier, this week’s Torah portion, Vo’eiro, begins the discussion of the ten plagues which Hashem brought upon Egypt.

Hashem told Moshe to deliver His message to Paroh. Moshe responded that[1] “… I am of closed lips[2]; how will Paroh listen to me?” Hashem responded that[3] “You will speak all that I command you, and Aharon, your brother, will speak to Paroh …” Rashi cites the words “you will speak,” and explains as follows. “You will speak “each message once, as you have heard it from My mouth. Then Aharon, your brother, will interpret it and explain it in Pharaoh’s ears.”

Rashi’s words imply that Moshe was present with his brother Aharon each time they needed to approach Paroh. However, Moshe repeated Hashem’s words once, verbatim. He repeated them in Hebrew. Aharon translated Moshe’s words for Paroh, and explained them clearly.

It is clear from Rashi’s words that Aharon translated Hashem’s words from Hebrew to Egyptian. Rashi uses the expression that “Aharon, your brother, will interpret it and explain it in Paroh’s ears.” The Hebrew for interpret it is “ימליצנו – Yamlitzenu.” We find elsewhere that the same word, albeit in a different form, is used to mean “an interpreter.” Yosef’s brothers came to Egypt to request food from their brother, who they thought to be the Egyptian viceroy. They spoke Hebrew among themselves, assuming that the viceroy would not understand them. The Torah says that[4] “They did not know that Yosef understood them, because the interpreter (המליץ – Hamailitz; the same word as Yamlitzenu in a different form) was between them.”

Rashi also writes that Aharon needed to explain Moshe’s words. Here something far greater than a regular explanation is implied. Rashi says that Aharon’s explanation should reach “in Paroh’s ears.” What does this strange expression mean? We found earlier that Yehudah approached Yosef to speak with him. He said that his words should reach[5] “into my master’s ears.” Rashi explains there that “my words should enter into your ears.” This means that Aharon’s words had to be geared to persuade Paroh to finally let the Jews leave exile.

We must all reach out to those around us. However, it must be done in such a manner that we can persuade others of the urgency to bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 82

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

[1]. Our Parshah, Shemos 6:30.

[2]. I have a speech impediment.

[3]. Our Parshah, Shemos 7:2.

[4]. Parshas Mikeitz, Bereishis 42:23.

[5]. Parshas Vayigash, Bereishis 44:18.

In this week’s Torah portion, Vo’eiro, we read of the first few plagues which Hashem brought upon Egypt. These plagues ultimately culminated in the exodus from Egypt. The plagues caused that Paroh and the populace of Egypt not only allowed the Jews to leave; they actually begged them to go, and to take all of the wealth of Egypt with them.

The second of the plagues was frogs. The Torah tells us how this plague began[1]. “Aharon stretched out his hand over the waters of Egypt, and the frog came up and covered the land of Egypt.” That is what the original Hebrew says; “the frog came up,” rather than “the frogs came up.”

Each word of the Torah is precise, and (obviously) grammatical. Why does the Torah use the singular form, i.e. “the frog?” Obviously, there were many frogs. Rashi explains that in truth “It was one frog, and as the Egyptians hit it, it split into many swarms of frogs.”

This teaches us a tremendous lesson in the service of Hashem. Rashi says elsewhere[2], that “If you have started a Mitzvah, finish it. This is because the Mitzvah is only attributed to the one who completes it.”

Aharon caused one frog to come up, as commanded by Hashem. There were millions of frogs that swarmed from it, as G-d wanted. If the Mitzvah is only attributed to the one who completes it, why did Aharon not see to it that he completed the Mitzvah? If there were any more frogs left to swarm, one would think that he should completed this down to the very last frog!

The explanation is, that the fact that a Mitzvah can only be attributed to the one who completes it, only applies to Mitzvos that benefit others. It is true of Mitzvos such as helping one’s fellow, lending or giving money to one who is in need, or the like.

The opposite is true regarding Mitzvos which are designed to punish one’s fellow – such as the plagues. If there is even the slightest doubt that the punishment may be complete, the one who began the Mitzvah may not continue. It is prohibited to punish one any more than he needs.

Aharon thought that perhaps the one frog was enough, so he was not permitted to continue – just in case that was sufficient punishment.

This shows us how careful we must be to share only kindness with all of our fellows, thereby paving the road for Moshiach.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 48-58

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

[1]. Our Parshah, Shemos 8:2.

[2]. Parshas Aikev, Devorim 8:1.

In this week’s Torah portion, Shemos, we begin reading the second book of the Torah. There is a clear difference between these first two books. The first, Bereishis, tell us of the lives of our forefathers and their children, the twelve tribes of Israel. They were the foundation of the Jewish Nation. The second book, Shemos, tells of our exodus from Egyptian exile. It then tells how we received the Torah directly from Hashem, and then built the Tabernacle.

Based on this, we need to understand why the book of Shemos begins by telling us of our Egyptian bondage. One would have thought that it should have begun with our freedom from oppression; our exodus from Egypt.

The explanation is, that like everything else in Torah, it comes to teach us an important lesson. At times, we may feel as if we’re going through a difficulty. We are having a hard time serving Hashem. The truth is, as we see here, that the difficulty is the beginning of our salvation. Just as one takes a step back in order to begin running, so too must one overcome obstacles in order to race to redemption.

The Parshah begins with the words[1] “these are the names of the children of Yisroel who came to Egypt together with Yaakov. Each one came together with his household.”

The Torah goes on to count and list the Jews. This is surpassing, because the Jews were already listed by name and counted two weeks ago, in Parshas Vayigash[2]. Rashi explains this, by telling us that “Even though Hashem counted them in their lifetime by their names, He counted them again after their death. He did this in order to demonstrate how precious they are, because they are compared to the stars, which He takes out and brings in by number and by name …”

The nature of counting something expresses what they have in common. Each object is counted as one, no more and no less. On the other hand, calling something by name expresses how each one is unique; no two have the same name. Why does Rashi write that “he counted them by their names?” The two seem to contradict each other!

The explanation is that both are true. Each one of us has a “spark of Jewishness,” a part of the soul which is G-d’s essence. In this respect we are all one. At the same time, each of us has unique qualities, which we must use to bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 7

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

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

[2]. Parshas Vayigash, Bereishis 46:8-27.

 

This week’s Torah portion, Shemos, is the beginning of the second book of the Torah. It begins by telling us of the slavery our forefathers bore in the land of Egypt, and the birth of Moshe, who would ultimately redeem us from our Egyptian exile.

Through a series of miracles, Moshe was brought up in Paroh’s palace. When he was older, he went out to see what was going on with his fellow Jews. The Torah tells us that[1] “He went out on the second day, and behold, two Jews were fighting. Moshe said to the wicked one, ‘Why will you strike your friend?’ “

The Torah says that the one was wicked. Why was he considered wicked? Because he will (in the future tense) strike his friend. Why should he be considered wicked now, if he did not yet strike anyone? All that he did was raise his hand!

Rashi cites the words from the verse “why will you strike,” and answers this question. He writes that “Although he had not struck him, he is called wicked for raising his hand (to strike him).”

However, we need to understand this. Rashi does not explain why one is considered evil for merely raising his hand to strike his fellow. He is only telling us that this is the case.

This can be explained as follows. Each of us was created[2] “in order to serve our Creator.” From this it is understood that each limb, each organ of the body was created with a specific goal toward this purpose.

For example, one’s hand was created in order to give to another, i.e.[3] “a hand which distributes Tzedokoh.” However, if one does not use his hand to benefit his fellow; to the contrary, he uses it to strike his fellow, he is sinning. He is misappropriating his hand, misusing it.

In other words, the very act of lifting his hand, despite the fact that he did not (yet) hit anyone, contradicts the very purpose for which the hand was created. Therefore, the sin against Hashem begins with the act of lifting his hand.

Let us all make sure to learn from this week’s Parshah. We must use every fiber of our being to provide goodness and kindness to all of those with whom we come into contact. Then we will be sure to bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 31, Page 5

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

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

[2]. See the Mishnah and Beraysoh at the end of Tractate Kiddushin.

[3]. See Tanya Chapter 23.

Near the end of this week’s Torah portion, Vayechi, we are told the following[1]. “Yosef saw a third generation born to (his son) Ephraim. Also, the sons of Mochir who was the son of Menasheh were born ‘on Yosef’s knees.’”

What is the meaning of being born “on Yosef’s knees?” Rashi explains that “as Targum Onkelus translates the words – he (Yosef) raised them between his knees.”

In the Alter Rebbe’s[2] Shulchan Aruch[3], it says that the time of a baby boy’s Bris is the beginning of the entrance of his Divine soul into his body. Based on this, we can understand the explanation given by Targum Yonoson. He explains the meaning of “they were born on Yosef’s knees,” that after they were born, they were circumcised by Yosef. The fact that that the Bris was on Yosef’s knees means that it was their spiritual birth, i.e. the entrance of their G-dly soul.

This teaches us a great lesson according to both Rashi and Onkelus. One is obligated to teach Torah to his children and his grandchildren. However, as far as great grandchildren are concerned, as long as there are more qualified teachers than him, he has no obligation to teach them. Nevertheless, from both Rashi and Onkelus we see that Yosef taught his great-grandchildren, “he raised them between his knees.” This is despite the fact that Yosef had no obligation to teach them. Yehudah had founded and headed a Yeshiva full time prior to the arrival of all of the Jews in Egypt. This being the case, it is possible that he was a greater scholar than Yosef. Since Yosef governed all of Egypt (including his family), he had the law of one who is “occupied with the needs of the community.” This would exempt him from the obligation of teaching. Nevertheless, we see that according to Rashi’s commentary on the Torah there is an obligation to teach one’s great grandchildren.

From this we can learn a tremendous lesson. If one merits having great-grandchildren, he must teach them Torah. If he is not capable, he must support the Torah institution in which they study.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, Page 243-249

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

[1]. Our Parshah, Bereishis 50:23.

[2]. The Alter Rebbe, Rabbi Shneur Zalman (1745 – 1812), was the founder of Chabad Lubavitch.

[3]. The Shulchan Aruch is the Code of Jewish Law. Despite the fact that a Shulchan Aruch existed prior to Rabbi Shneur Zalman, at the behest of his teacher, he wrote a more up-to-date version. Additionally, the Alter Rebbe writes the reasons behind each law.

This week’s Parshah, Vayigash, continues the ongoing saga of Yosef’s encounters with his brothers. The brothers had no idea who he was. All that they knew was that he was the viceroy of Egypt. Hence, they went to him seeking food during the years of famine.

Finally, Yosef could no longer stand the charade, and revealed himself to his brothers[1]. It was obviously a tearful reunion. Yosef told them to hurry back to Israel, and let their father know that he was alive; they should also tell Yaakov that he was the leader of Egypt. The entire family should return to Egypt, where they would live in Goshen, the best part of the land. Yosef would personally take care of them.

Yosef gave presents to all of his brothers. “And to his father he sent the following; ten he donkeys carrying of the choicest products of Egypt, ten she donkeys carrying grain, bread, and other food …[2]”

What is meant by “the choicest products of Egypt?” What was it that Yosef sent to his father? Rashi offers two explanations. The first is, that according to the Gemorah it refers to aged wine[3]. He then cites an explanation that “according to the Midrash Aggadah[4], this (the choicest produce of Egypt) refers to pounded beans.” We need to understand this. Of everything that Egypt produced, why were beans particularly considered the best?

One explanation is as follows. Yosef knew that when his brothers would tell Yaakov that he was still alive, they would have to tell him that they sold him. This would obviously cause him great anguish.

Therefore, he sent his father pounded beans, also known as Egyptian beans. One would think that something which is pounded loses quality. Nevertheless, it is specifically these pounded beans which are called the choicest of Mitzraim. Despite the fact that the Tribes of Israel appeared to have been pounded, this made them stronger and greater than ever. This was true to the extent that Yosef told his brothers that his being sold was beneficial. “It was to preserve life that Hashem sent me before you[5].”

There are many lessons which can be learned from this explanation. One is to always be careful that our actions and words have a positive effect on those around us. Another is never to assume that something is not good; after all Hashem runs the world. And another is to judge everyone favorably.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 151

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

[1]. Our Parshah, Bereishis 45:1-3.

[2]. Our Parshah, Bereishis 45:23.

[3]. Tractate Megillah 16, b.

[4]. Bereishis Rabbah 94:2.

[5]. Our Parshah, Bereishis 45:5.