Click here for a printable PDF.

This week we read Parshas Korach. It tells of Korach’s rebellion against the priesthood of Aharon. The Parshah begins with the words[1] “Korach, the son of Yitzhar, the son of Kehos, the son of Levi took, together with Doson and Avirom, the sons of Eliov, and On the son of Peles, [who were] descendants of Reuvain.”.

What is the meaning of “Korach took?” What did he take? Rashi explains that “He took himself to one side to dissociate himself from the congregation, to contest the (appointment of Aaron to the) Kehunah. This is what Targum Onkelos means when he renders it “and he separated himself.” He separated himself from the congregation to persist in a dispute.

Some compare Korach’s dissension to Hashem’s firmament on the second day to divide between the higher and lower waters.

What is the analogy? There was a difference between the priests and the rest of the children of Israel. The priests were withdrawn from the affairs of the world and entirely taken up with their holy office. Especially the High Priest (against whom Korach’s accusation was primarily intended), of whom it is written that[2] “he shall not depart from the Sanctuary.”

Despite this, he was not uninvolved with the rest of the people. On the contrary, he exercised his influence over them all, drawing them up to his level of holiness. The kindling of the seven branches of the Menorah symbolized this. Aaron’s unique attribute was “Great, or everlasting Love”—and he drew the people near this service.

But Korach did not see this. He saw only the separation between Kohanim and people. Viewed in this light, he saw that just as the priests had their unique role, so too did the people, in enacting G‑d’s will in the practical world, which was, indeed, the whole purpose of the Torah. As separate entities, the people had at least as much right to honor and elevation as the priests.

This removes the inconsistency in his claim. He sought the priesthood but as an office entirely remote from the people. Hence his accusation, “Why do you elevate yourselves?” In his eyes, the two groups, utterly distinct, each had their special status.

In this way, Korach was like the firmament. He aimed to divide the people, like the waters, and sever the connection between the Sanctuary and the ordinary world.

I wish one and all a Good Shabbos, a meaningful Gimmel Tammuz, and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 8, Pp. 114 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

[1]. Our Parshah, Bamidbar 16:1.

[2]. Parshas Emor, Vayikroh 21:12.

Click here for a printable PDF.

This week’s Torah portion, Shelach, tells us the famous story about the twelve spies who Moshe Rabbeinu sent from the wilderness to the land of Israel. The Torah tells us that they brought back the extraordinary, enormous fruit from the land to show the Jewish people. Rashi explains that Yehoshua and Kaleiv returned empty-handed. Rashi explains that this was because[1] “the intention of the others (in bringing the fruit) was to present a slanderous report, (namely,) just as its fruit is extraordinary, so are its people extraordinary.”

We need to understand how Yehoshua and Kaleiv could disobey Moshe! Moshe Rabbeinu told all twelve spies[2], “You shall be courageous and take from the fruit of the land.” It would seem that by returning without fruit, they were disregarding Moshe’s words!

The spies’ mistake was in thinking that it was better to remain in the wilderness, performing Mitzvos with thought and speech, rather than entering Israel where they would be obligated to work with the physical world and perform physical Mitzvos. Our Sages teach us that action counts more than anything else. However, this can cause one to mistakenly believe that our thoughts and motives do not matter all that much. Rashi is coming to explain the devastating results that can come from harmful intentions and hidden motives. If this is the case with negative things, how much more is it true about positive things. The Torah teaches us that teaching that[3] “a Mitzvah performed without thought is like a body without a soul.” A soul can transform a body from life to “the opposite of life.” So too, can the proper intentions bring life to a Mitzvah.

We can accomplish this by studying the deeper aspects of the Torah, Chassidus, which is a sample of the deeper reasons of Mitzvos, which will be revealed with the coming of Moshiach.

Similarly, the obligation to believe in Moshiach and await his coming must come from the depths of one’s heart. This itself will hasten the true redemption and the fulfillment of the promise[4], ” I will remove the heart of stone from you, and will give you a heart of flesh,” speedily in our days.

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

Rabbi Shmuel MendelsohnAdapted from Likkutei Sichos Volume 38, Pages 48 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

[1]. See Rashi, Our Parshah, Bamidbar 13:23.

[2]. Our Parshah, Bamidbar 13:20.

[3]. See Tanya Chapter 38.

[4]. Yechezkel 36:26.

Click here for a printable pdf.

This week we read Parshas Shelach. It tells of Moshe sending twelve spies into Israel and the tragic result which this action caused. It begins with the Torah telling us that[1] “Hashem spoke to Moshe saying.” However, following this, Hashem did not tell Moshe to “send men who would scout the land.” Instead, He told him to “send men for yourself, men who will scout the land.”

What is the meaning of Moshe sending these spies “for himself?” Rashi quotes the Sages and explains that[2] Hashem told Moshe to send them “according to your own (Moshe’s) understanding. I am not commanding you (to do so), but you may send (them) if you wish.

Rashi explains that[3] “at the time that Moshe sent them, they were virtuous.” This ought to be obvious; Moshe himself chose them. Not only were they virtuous Jews, but they were those who were best suited for the job. When they left on their mission, they were righteous people. Yet, they were unsuccessful in carrying out their mission. Not only that, but their negative report caused the entire Jewish Nation to “cry for all generations[4].” How was it possible for them to make such a grave mistake?

As mentioned above, the name of our Parshah is Shelach, meaning “send.” It is from the same root as the Hebrew word “שליח – Shliach – Emissary.” We must all learn from here how to avoid making the same mistake that the spies did. The way to do this is by always keeping in mind that we are Moshe’s emissaries. Hashem does not want us to be robots. He does not want us to stop at “נעשה – Na’aseh – We will do.” We also need to use our understanding in carrying out our mission; “נשמע – Nishmah – We will understand.” However, we must make sure not to allow our motives to get in the way. No matter how much one understands, no matter how intelligent one is, mixing in one’s feelings can very easily cause one to come to a false conclusion. It is only by remaining connected to Moshe, the one who sent us on our mission, that we can be sure to stay on a straight path.

By so doing, we will surely merit the final redemption. At that time, we will achieve the conquest of the entire land of Israel.

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 23, Pages 92 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

[1]. Parshas Shelach, Bamidbar 13:1.

[2]. See the Talmud Sotah 34, Side b. Similarly see the Midrash Tanchumah on our Parshah at the end of Section 5. See also Bamidbar Rabbah Chapter 16, Section 8.

[3] See Rashi’s comments to Parshas Shelach, Bamidbar 13:3.

[4]. See Talmud Taanis 29, Side a.

Click here for a printable PDF.

This week’s Torah portion, Beha’aloscho, tells us of the construction of the Menorah[1]; “This was the form of the Menorah; hammered work of gold, from its base to its flower it was hammered work; according to the form that the Lord showed Moshe, so did he construct the Menorah.” Rashi comments on the words “so did he construct the Menorah,” explaining first that the term “he” refers to “the one who made it,” specifically Betzalel. In his second interpretation, Rashi quotes an Aggadic Midrash which states that “it was made by itself through the Holy One, Blessed be He.” According to that interpretation, the word “He” refers to Hashem.

Rashi is first and foremost explaining Peshat, the text’s simple meaning. However, according to Peshat, it is difficult to explain that Hashem made the Menorah. Additionally, we need to understand what the Torah is teaching us here.

We can explain this as follows. There are two types of G-dly revelations. One comes about as a result of one’s work. In the language of Chassidic Philosophy, this is called an awakening from below. One waking oneself from below causes an awakening from Above. There is also an awakening from Above, which comes without preparation, as a Divine gift. It comes from a level that is far beyond anything one could reach on his own. Such was the case with the Menorah. A level of G-dliness that is so transcendent made it. A person could not reach such a high level on his own.

Not just this, but it comes from the very essence of Hashem, which one cannot express in any name.

This “awakening from Above” also applies to the coming of Moshiach and the building of the Holy Temple. Both the Zohar[2], and Rashi in his commentary to the Talmud[3], tell us that Hashem will build the Third Bais Hamikdosh, and it will descend from heaven. May it be G-d’s will that we fulfill this in the complete and true redemption through our righteous Moshiach. In the words of the Rambam[4], “may he speedily be revealed, Omain, such should be Hashem’s will!”

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Pages 33 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

[1]. Bamidbar 8:4.

[2]. The Zohar uses the expression “the building of … the Holy One, blessed be He in Zohar Section 3, 221, a, and Section 1, 28, a.

[3]. Both Rashi and Tosfos say that the Third Temple will “be revealed and come from heaven. Talmud Sukkah 41, at the end of side a.

[4]. The Laws of Poroh Adumah, at the end of Chapter Three.

Click here for a printable PDF.

This week’s Parshah, Beha’aloscho, tells us that Hashem told Moshe to[1] “Speak to Aharon and say to him, ‘When you light the candles, the seven candles shall cast their light toward the face of the Menorah.'” Rashi cites the words from the verse “when you light” and explains them as follows. “Why is the portion of the Torah which deals with lighting the Menorah juxtaposed to the portion dealing with the princes of each tribe? Because when Aharon saw the dedications of the princes, he felt distressed over not joining them in this dedication; neither he nor his tribe. So, Hashem said to him, ‘By your life, yours is greater than theirs. You will light and prepare the lamps.'”

The spiritual candles of the Menorah are Jewish souls[2]. This is keeping with the words of Scripture[3] that “man’s soul is the Lord’s lamp.” The unification of all Jewish souls is called the Menorah. The seven lamps of the Menorah are parallel to the seven levels of G-dly service. Aharon’s job is to light the spiritual Menorah. He draws down Divine vitality into every soul. In this manner, he lifts each Jew. He brings each of us to love G-d.

That is the deeper reason that when Aharon saw that “when Aharon saw the dedications of the princes, he felt distressed.” These dedications were a one-time occurrence. He thought that the same might be true of the Menorah. That would mean that he would not be there for those Jews who require extra inspiration. He found the thought that the dedication of the “Menorah – Souls” would only take place once very upsetting. If that were the case, it would only help those who left Egypt and received the Torah, who were already on a higher spiritual level.

Therefore, Hashem told him that “by your life, yours is greater than theirs. You will light and prepare the lamps.” Hashem was telling him that he could spiritually be a positive influence on all Jews throughout all generations “by his life.” By the source of all life, the essence of G-d, which transcends time and space, would not limit him to one time or even one generation. He will continue lighting the souls of each of us throughout all time.

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Pages 92 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

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

[2]. See Likkutei Torah at the beginning of our Torah portion.

[3]. Mishlei 20:27.

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 several different subjects. Among the topics in this week’s Parshah is the law of a Sotah, an unfaithful wife. The Torah begins by saying 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 explains as follows. “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).’”

Rashi and the Sages tell us that one would never sin unless he becomes temporarily insane. 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. Hence when a Jew sins, he is comparable to an unfaithful wife. Hashem gives us life, sustains us, takes care of us, and creates us! Listening to Him should be axiomatic! How is it possible 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 never learned of 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 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.

May Hashem help us all to regain our sanity!

Have a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 2, Page 311-314

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

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

[2]. Talmud Sotah 3, a.

Click here for a printable PDF.

This Shabbos, we will read the Torah portion, Naso. In this Parshah, Moshe told Aharon and his sons, the Kohanim, to bless the Jewish Nation. The first blessing was[1] “May Hashem bless you and watch over you.” Rashi explains the meaning of this blessing[2], “that your possessions shall be blessed.”

Rashi explains the simple meaning of the Torah. “May Hashem bless you” seems to be a very general sort of blessing. Why does Rashi tell us that the Berochoh specifically refers to Hashem blessing our possessions?

We can understand this by first answering a different question. At the beginning of Parshas Bechukosai[3], G-d gave a wealth of blessings to those who study Torah and keep its Mitzvos. What do the Kohanic Berochos add to these? That is why Rashi explains that “May Hashem bless you” means that he shall bless your possessions. This is a Berochoh that the Torah did not mention earlier.

The earlier blessings were quantitative. If we keep Hashem’s commandments, He will shower us with an abundance of good.

Here Rashi explains that He is blessing that which we already have; Hashem will bless “your possessions.” They will grow and expand beyond that which one would naturally expect.

This is similar to that which the Torah says regarding our forefather Yitzchok. He[4] “planted in that land, and he found in that year a hundred-fold, and the Lord blessed him.”

Rashi explains there that this tells us that even though “…  the land was hard and the year was a hard one… the land produced for each measure that they had estimated, one hundred measures.”

Hashem should give us all of the blessings, both in quantity and quality. This should, of course, include the primary Berochoh. May we merit the complete and true redemption through our righteous Moshiach now!

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Pages 50 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

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

[2]. Ibid.

[3]. Beginning Vayikroh 26:3.

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

Click here for a printable version.

This week’s Torah portion is Bamidbar. It begins with a census of the Jewish Nation[1]. “Hashem spoke to Moshe in the Sinai Desert, in the Tent of Meeting on the first day of the second month, in the second year after the exodus from the land of Egypt, saying, ‘Take the sum of all the congregation of the children of Israel, by families following their fathers’ houses; a headcount of every male according to the number of their names.'”

What was the reason for counting the Jews? Rashi cites the words “Hashem spoke… in the Sinai Desert… on the first of the month” and explains that “because they were dear to Him, He counted them often.” In other words, Rashi is saying that it is common for people to count that which is precious to them. That is why G-d counted the Jews.

At first glance, this doesn’t seem easy to understand. If something is important to me, I will count it, again and again, to know how many I have. Hashem knows everything! At any point in time, He knows exactly how many Jews there are. What reason could there be for counting us?

The explanation is that the Jews are not precious to Hashem because we excel in the Torah or Mitzvos. In that respect, there are many different levels; each Jew is different than any other. There is no point in counting things that are all different than each other.

Our nation is precious because of that which we all have in common. Each of us has a Divine soul, which is[2] “an actual part of Hashem.” The “spark of Jewishness” within each soul is equal. There is no difference between the “greatest” and the “simplest” Jew.

Hashem counts the Jewish people “because we are dear to Him.” That part of us which is the same is dear to Him. Taking a census expresses this aspect.

In a few days, we will celebrate the holiday of Shavuos, the time that we received the Torah. Before receiving the Torah, the Sages describe the Jews as[3] “as one man with one heart.” We must learn from this to look at what we all have in common and to love each other.

I wish one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 8, Page 1 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

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

[2]. See Tanya Chapter 2.

[3]. See the Mechilta.

Click here for a printable version.

This week’s Torah portion is Bamidbar. It marks the beginning of the fourth book of the Torah, which we call by the same name. In several places, the Sages refer to this book as “חומש הפקודים – the Chumash of Counting[1].” The apparent reason is that this book begins with a census of the Jewish Nation.

The Parshah tells us that[2] “These are the descendants of Aharon and Moshe on the day that Hashem spoke to Moshe at Mount Sinai.” Despite this, the Torah only lists the children of Aharon! Rashi explains that[3] “Only the Torah only mentions the sons of Aharon. 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, the Torah considers it as if he had begotten him.”

If teaching someone Torah is considered as if he had begotten him, it would seem to only apply to one’s first teacher. After all, people are not born twice. Why should this apply to “whoever teaches Torah to the son of his fellow man?”

We can explain this based on the Baal Shem Tov’s teaching that creation is not a one-time event. Instead, Hashem constantly creates the world and everything in it[4]. Based on this, we understand that He makes each individual’s being every moment.

Torah is[5] “our life and the length of our days.” Based on this, the moment “one teaches Torah to the son of his fellow man,” he is receiving his renewed vitality from Hashem via Torah. That is why Hashem is creating him from new. Accordingly, we can understand that by Torah study, one is being born anew.

We are all preparing for Shavuos, the time of the giving of our Torah. Now, we must remember and live with the Torah “our life and the length of our days.”

I wish one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 23, Pages 8 ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

DEDICATED BY MR. RAZIEL שיחי’ GATES

[1]. See for example Talmud Yuma, 68, b.

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

[3]. See Rashi’s comments Ibid, ibid.

[4]. This is explained at length in the first chapter of Shaar Hayichud Vehoemunah.

[5]. See the blessings of Shema in the evening service.