Pearls of Rashi: Parshas Vo’eschanan II

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In this week’s Torah portion, Vo’eschanan, the Torah describes (for the second time[1]) the giving of the Torah at Mount Sinai. It tells us all of the Ten Commandments which Hashem gave us. The Torah then tells us that[2] “Hashem spoke these words to your entire assembly at the mountain out of the midst of the fire, the cloud, and the opaque darkness. (He said) these words with a great voice, which did not cease.” Rashi cites the words from the verse “which did not cease,” and gives two explanations. The first is that “Targum Onkelus[3] explains the words to mean ‘and it did not cease,’ for His voice is strong and exists continuously.”

In other words, Rashi is telling us that this voice had no limitations whatsoever. The spiritual and the material are opposites. Physical objects are not inherently capable of “absorbing” spirituality, G-dliness. Likewise, G-dliness cannot “penetrate” the physical. However, this was a “great voice,” a Divine voice. It transcends both the material and the spiritual. Before this mighty voice, the physical and the G-dly are equal. Only the physical world itself can absorb such G-dly energy.

The same is true of a person’s service of Hashem. There are two aspects of the Torah. One is its intellectual aspect. Understanding the Torah, to the extent that a person can grasp it, requires the use of one’s mental faculties. However, there is a second aspect of the Torah; it is Hashem’s will and wisdom. He is a perfect unity. Hence, His will and understanding are one with Him[4]. This is the “great voice” of the Torah. It transcends this physical world.

Torah, which one learns for its intellectual perspective alone, cannot penetrate the physical, human body. However, when one learns “the great voice” of the Torah, it is absorbed by his entire being. It can even penetrate his heels, the lowest part of his body.

The Torah which he learns affects him even after he finishes learning. When one is busy conducting his worldly activities, it is apparent that he is a Jew who learns Torah.

By hearing the “great voice which does not cease” when learning Torah and fulfilling Mitzvos, we can transform this world into a dwelling place for the Holy One, blessed be He, and bring about the coming of Moshiach.

I wish one and all a good Shabbos! May we merit the time of the complete and final redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Page 1095

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס

נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס


[1]. The first time was in Parshas Yisro, beginning with Shemos 20:1.

[2]. Our Parshah, Devorim 5:19.

[3]. There are a number of Aramaic translations of the Torah. That of Onkelus is the closest to the simple explanation of each verse. It is often quoted by Rashi.

[4]. See Tanya, Chapters 4 – 5.

Pearls of Rashi: Parshas Vo’eschanan

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This week’s Torah portion, Vo’eschanan, begins with Moshe saying that[1] “I entreated Hashem at that time saying.”  Moshe was begging Hashem to change His decree and allow him to enter Eretz Yisroel. Rashi offers two explanations for the Torah’s use of the word “Vo’eschanan – and I entreated.” He cites the words from the verse “And I entreated,” and explains as follows. “The word חִנּוּן (and all words which are related to it, such as “Vo’eschanan”) signifies (requesting) a free gift … Another explanation is that this (חִנּוּן) is one of ten terms which denote prayer.” We need to understand why Rashi needs to offer two different explanations for the word “Vo’eschanan.”

Rashi writes in the very next verse that Moshe Rabbeinu knew that “it had already been decreed (by Hashem)” that he would not be permitted to enter Israel. Nevertheless, Rashi writes[2] that Moshe prayed that Hashem grant him entrance. In Rashi’s words, he thought that “perhaps G-d’s vow had been annulled.”

The Sages of the Talmud discuss whether prayer can change a decree which was already issued by Hashem[3]. The Gemorah concludes that prayer will not help to change a decree which was issued against an individual. However, prayer does have the ability to change a decree issued against the community.

Based on this, we can understand the two opinions in Rashi regarding Moshe’s prayer to G-d. Some say that a decree against Moshe is the equivalent of a decree against the Jewish Nation. This is in keeping with what Rashi taught us earlier[4]; “Moshe is Israel and Israel is Moshe. This teaches us that the leader of the generation is equal to the entire generation, for the leader is everything.” Based on this, Rashi’s explanation that “Vo’eschanan” means prayer is quite clear. Since Moshe is the community, even after the decree against him had been ordained prayer can still help.

However, according to those who say that a decree against Moshe is considered as if it’s against one individual, prayer would not help. Praying could have no effect. Therefore, we could not say that “Vo’eschanan” means prayer. According to this opinion we must say that “Vo’eschanan” means that Moshe was requesting a free gift, i.e. something which he did not earn.

 We can see from this how precise Rashi is. The fact that he explains one word in two different ways reflects a major difference in the Sage’s opinion.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 24, Pages 28-35

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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


[1]. Our Parshah, Devorim 3:23.

[2]. See his comments further in this same verse.

[3]. See Talmud Rosh Hashanah beginning with page 37, b.

[4]. See Rashi’s comments to the words “and Israel sent,” Parshas Chukas, Bamidbar 21:21.

Perlas de Rashi: Parshas Devorim II

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Al principio de la porción de Devarim, encontramos que[1] “Moshe empezó a explicar esta Torah, en ese lado del Yarden (Rio Jordan), en la tierra de Moav, diciendo.” ¿Qué fue lo que Moshe explico? Rashi cita las palabras “explicar esta Torah,” y nos dice: “El se los explico en setenta lenguajes.”

Debemos entender ¿por qué hubo necesidad de esto? ¡Todos ellos hablaban hebreo! Mas aun, estaban de camino a conquistar la tierra de Israel, para ser los únicos habitantes en ella. ¿Para qué traducir la Torah; quien se beneficiaria de ello? En adición, entendemos que cada minuto del tiempo de Moshe Rabeinu era preciado. ¿Por qué fue específicamente el escogido para decir la Torah en todos los lenguajes?

Hasta la construcción de la torre de Babel, todos hablaban hebreo[2], la lengua santa con la que Hashem creo el mundo. El pecado de la generación que construyo la torre cambio esto, introdujo división a este mundo. Como dice la Torah “… uno no entenderá el lenguaje de su prójimo.” Como resultado de su rebelión en contra de Hashem, ellos trajeron división al mundo. Esto es lo opuesto a unidad, la cual va de mano con la santidad. Hay un solo Di-s, los judíos son una sola nacion, es decir la nacion de la unicidad. Ellos atraen/revelan a EL aquí abajo, es decir en todos los asuntos mundanos, atreves de la Torah.

Eso es lo que significa que Moshe tradujo la Torah a 70 lenguajes, Moshe revelo la unidad de “La lengua Santa,” hebreo, dentro de todas las otras lenguas. Él fue capaz de fusionar la Divinidad con este mundo, atraves de la unica Torah.

Esto tambien explica porque tuvo que ser Moshe quien tradujera la Torah. Solo el más alto nivel puede traer la Torah al nivel más bajo.

Esto es cierto del Moshe de cada generación, es decir del líder de cada generación. Solo él puede infundir, inculcar la kedusha dentro de este obscuro, mundo físico. Por ello, cada uno de nosotros debe conectarse al Moshe de nuestra generación. Entonces podremos tener éxito en nuestra misión de transformar este mundo material y físico en una habitación para Hashem.

Les deseamos gutt Shabbos y un verano saludable. Que podamos merecer el tiempo de la ¡redención complete y final, ahora!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe – traductor.

Adaptado de Likutei Sijos Volumen 3, Paginas 862-863

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש
לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס


[1]. Esta Parshah, Devarim 1:5.

[2]. Talmud Yerushalmi Megilah, capitulo 1, Sección 9. Esto es tambien dicho por Rashi a Parshas Noaj, Bereishis 11:1.

Perlas de Rashi: Parshas Devorim

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La porción de esta semana, Devarim, siempre es leída en el Shabbos antes de Tisha B’Av. El santo Shelo’h ensena que hay una conexión entre la parasha de la semana y la temporada del ano en que la leemos[1]. Basado en esto, debe haber una conexión entre Parshas Devarim y Tisha B’Av. Debemos entender la relación entre la Parshah de Devarim y el (demasiado) largo exilio.

Rashi nos dice al principio de esta porción que aun en el momento en que Hashem reprendiendo a los judíos, EL (bendito sea) se preocupa tambien por su honor. Rashi cita las palabras del primer verso, “Estas son las palabras”[2], y comenta que “estas son palabras de criticismo, y aquí Moshe enumera todos los lugares donde los judíos enojaron a Hashem; por ende, la Torah no menciona explícitamente sus transgresiones. Sino que, alude a sus pecados al mencionar el nombre y los lugares donde hicieron enojar a Di-s. La Torah hace esto por respeto al honor de los judíos.”

¿Por qué preocuparse por el honor de los judíos al momento de que EL los reprende? La razón es que el propósito de la reprensión es para elevarlos, o sea, para engrandecer su honor. Esto nos enseña que aun durante el tiempo del exilio, la gloria del pueblo judio es notable. La razón para la destrucción y el exilio, conmemorado en Tisha B’Av, es la redención que eventualmente celebraremos. Siendo así el exilio mismo es una expresión de Geulah.

Encontramos esta misma idea en el libro de Eijah, Lamentaciones[3]. Este comienza con las palabras: “Como se ha sentado sola la ciudad (Jerusalén) de numeroso pueblo!”; hay cierto aspecto positivo en “permanecer solo.” Vemos esto en la nevua que los judíos son[4] “una nacion que habitará sola y no será contada entre las naciones.” El hecho que Jerusalén “se ha sentado sola,” y que los judíos “habitan solos” quiere decir que los judíos no se mezclaran con idolatras, y esto es indicativo de la redención.

Aun en los momentos en que las cosas no se vean positivas, nosotros podemos descansar tranquilos y confiados, porque, nada malo viene del cielo. El exilio mismo es una preparación y un paso más hacia la redención.

Les deseamos gutt Shabbos, que podamos merecer ¡la redención completa y final!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe- traductor.

Adaptado de Likutei Sijos Volumen 14, Página 7

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש
לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
*
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס


[1]. Shelo’h principio de Parshas Vayeishev. Ver tambien Zohar volumen 2 pág. 206, b.

[2]. Esta Parshah, Devarim 1:1.

[3]. Implícito en su nombre, este libro bíblico lamenta la destrucción del Santo Templo, y el exilio subsiguiente. El mismo es leído como parte del servicio de Tisha B’Av.

[4]. Parshas Balak, Bamidbar 23:9.

Pearls of Rashi: Parshas Devorim II

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At the beginning of this week’s Torah portion, Devorim, we find that[1] “On that side of the Yardein (Jordan River), in the land of Moav, Moshe began explaining this Torah, saying.” Just what did Moshe explain? Rashi cites the words “explaining this Torah,” and tells us the following. “He explained it to them in seventy languages.”

We need to understand why there was a need for this. All of the Jews spoke Hebrew! Furthermore, they were on their way to conquer Israel and remain its sole inhabitants. Why would they translate the Torah; who would it benefit? Additionally, we can understand that every moment of Moshe Rabbeinu’s time was precious. Why was he specifically chosen to render the Torah into all languages?

Until the building of the Tower of Bovel (Babel), everyone spoke Hebrew[2]. It is the Holy Tongue with which Hashem created the world. The sin of the generation that built the tower changed that. It brought division into the world. As the Torah says, “… one will not understand the language of his fellow.” As a result of their rebellion against the Almighty, they brought division into the world. This divisiveness is the exact opposite of unity, which goes together with holiness. There is one indivisible G-d. The Jews are the one nation, meaning the people of oneness. They draw Him down into the earth, meaning into all earthly matters, through the one Torah.

That is what is meant by Moshe translating the Torah into 70 languages. Moshe brought the unity of the “Holy Tongue,” Hebrew, into all of the spoken tongues. He was able to infuse the unity of the one G-d into this mundane world, through the one true Torah.

That also explains why Moshe had to be the one to translate the Torah. Only the very highest source can draw the Torah down to the very lowest spiritual level.

The same applies to the Moshe of every subsequent generation, meaning the leader of each generation. Only he can infuse holiness into this dark, physical world. Therefore, each of us must connect ourselves to our Moshe. Then we will be able to fulfill our mission of transforming this physical, material world into a dwelling place for Hashem above.

I wish one and all a good Shabbos and healthy summer! May we merit the time of the complete redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Pages 862-863

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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


[1]. Our Parshah, Devorim 1:5.

[2]. Talmud Yerushalmi Megillah, Chapter 1, Section 9. This is also brought in Rashi’s commentary to Parshas Noach, Bereishis 11:1.

Pearls of Rashi: Parshas Devorim

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This week’s Torah portion, Devorim, is always read on the Shabbos before the fast of Tisha B’Av. The holy Sheloh teaches that there is a connection between the weekly Torah portion and the time of the year in which we read it[1]. Based on this, there must be a connection between Parshas Devorim and Tisha B’Av. We need to understand the relationship between the Parshah of Devorim and our (all too) long exile.

Rashi tells us at the very beginning of our Torah portion that even at the same time that Hashem is rebuking the Jews, He is also concerned with their honor. Rashi cites the words from the first verse of our Parshah, “These are the words.”[2] He comments that “these are words of criticism, and here Moshe lists all of the places where the Jews angered Hashem. Therefore, the Torah does not explicitly mention their transgressions. Rather, it alludes to their sins by mentioning the names of the places where they angered G-d. The Torah does this out of respect for the Jews.”

Why is there this concern for the Jews’ honor at the time that He rebukes them? Because the goal of rebuking them is to elevate them, i.e., to add to their honor. This teaches us that even at the time of exile, the Jews’ glory is apparent. The reason for the exile and destruction, which we commemorate on Tisha B’Av, is the redemption that we will ultimately celebrate. The exile itself is an expression of Geulah.

We find the same idea in the book of Eichoh, Lamentations[3]. It begins with the words “O how has the city that was once so populous (Jerusalem) remained alone!” There is something very positive about “remaining alone.” We see this in the prophecy that the Jews are[4] “a nation that will dwell alone and will not be reckoned among the nations.” The fact that Jerusalem “remained alone,” and the Jews “dwell alone” means that the Jews will not mix with idolaters. It is indicative of the time of redemption.

Even at times when things may not seem all that positive, we can be confident that all is well. Nothing negative comes from above. The exile itself is a preparation for and a step toward redemption.

I wish one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 7

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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


[1]. Sheloh at the beginning of Parshas Vayeishev. See also Zohar volume 2 page 206, b.

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

[3]. As implied by its name, this book of the Bible laments the destruction of the Holy Temple and the ensuing exile. It is read as part of the service on Tisha B’Av.

[4]. Parshas Balak, Bamidbar 23:9.

Perlas de Rashi: Parshas Matos-Masei II

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La porción de la Torah, Matos-Masei, comienza con las leyes de anulación de votos. La Torah dice,[1] “Si un hombre hace un voto para Hashem, o si hace una promesa de prohibirse algo así mismo, no violara su promesa. Debe cumplir con todo lo que salió de su boca.” Rashi cita las palabras “no violara su promesa,” y explica que esto quiere decir “el no profanara su palabra, no tomara su palabra como no santa (como profana).” En palabras simples, Rashi está diciendo que debe mantener su palabra.

Pongamos esto en contexto; los judíos estan acabando sus 40 años en el desierto y estan a punto de entrar en la tierra santa. ¿Cuál era la diferencia entre su vida en el desierto y la vida que les esperaba en Israel? En el desierto, no tenían ningún tipo de preocupaciones materiales. Ellos siempre tenían comida, la mana, que caiga siete días a la semana [2]. Ellos siempre tenían que beber, agua del pozo de Miriam. No se preocupaban de sus vestimentas; las mismas eran lavadas, planchadas, y crecían junto con ellos gracias a las nubes de Gloria. Estas nubes especiales también servían como su protección; su única preocupación era seguir los mandamientos de Hashem y aprender Torah de Moshe Rabeinu, el más grande Rosh Yeshivah de la historia.

Contrastemos esto con la vida que Debian vivir en Eretz Yisrael. Ellos tendrían que trabajar para obtener su comida. Tendrían que arar, plantar, y cosechar. Solo entonces podrian ¡comenzar a preparar comida del grano que cosecharon! Tendrían que cavar para hacer pozos, y debían fabricar ropajes, tendrían inclusive que construir viviendas.

¿Cuál es la razón para este cambio tan significativo? Fue debido a que los anos en el desierto fueron una preparación para esto. Esto es similar a los primeros 20 años, más o menos, en la vida de una persona. Un niño no se preocupa por pagar cuentas. Su principal preocupación es esforzarse en sus estudios. Pero una vez que se casa, todo esto cambia. Esto fue el cambio que les esperaba a los judíos en Israel. Ellos hicieron las preparaciones necesarias, las cuales eran necesarias para cumplir el propósito Divino en la creación, a saber, transformar el mundo fisico en una habitación para Hashem

Una parte fundamental de esta preparación son las leyes de los votos. Rashi explica esto como “no profanar nuestra palabra.” Uno no puede tornar su palabra en algo profano, es decir no santo; sino que, debe santificar aun sus palabras. Todo lo que decimos debe ser tratado como algo santo. Este es un gran paso en trasformar este mundo en una habitación para Hashem.

Les deseamos gutt Shabbos, que podamos merecer ¡la final y completa redención con Mashiaj ahora!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe- traductor

Adaptado de Likutei Sijos Volumen 13, Paginas 108-109

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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


[1]. Esta Parshah, Bamidbar 30:3.

[2]. No caía en Shabbos; empero, caía doble porción el Viernes.

Pearls of Rashi – Parshas Matos-Massei II

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In this week’s Torah portion, Matos-Massei, we are told of the passing of Moshe’s brother, Aharon, the High Priest[1]. It was in his merit that the clouds of glory had come. These clouds protected the Jews all of the years that they wandered in the desert. Hence with his passing, the miraculous clouds passed as well[2]. The Torah tells us shortly after that that[3] “the Canaanite king of Arad, who lived in the south of the land of Canaan, heard that the Jewish Nation had arrived.”

What was it that the Canaanite king heard? Rashi cites the words “the Canaanite … heard,” and comments as follows. These words come “to teach you that it was the news of Aharon’s death that he heard, for Hashem had removed the clouds of glory. He thought that Hashem permitted him to wage war against the Jews …”

Just who was this Canaanite king? The Torah used the very same expression earlier[4]; “the Canaanite king of Arad heard.” There Rashi tells us that this Canaanite king was Amalek. Rashi explains there that Amalek saw that Aharon had passed away, and Hashem had removed the clouds of glory. What Rashi is telling here is that because Hashem removed the Jew’s protection, Amalek thought that Hashem permitted them to wage war against the Jews.

Why did Amalek suddenly feel the need for “permission” to fight against the Jews? Rashi writes there that Amalek had always been “a whip used to rebuke Israel. They were ready at any time to punish the Jews.” Furthermore, we see that Amalek had attacked Israel earlier in Rephidim[5]when Aharon was still alive!

Here Rashi is teaching us a fundamental lesson. Indeed, Amalek did not require “permission” to attack the Jews. All that they needed was the opportunity to attack. The removal of the clouds of glory provided them with a superb opportunity. However, here they were not attacking in the usual manner of Amalek. Instead, they were attacking in the way of Canaan. They thought that permission (rather than opportunity) was granted for them to attack the Jews. It had nothing to do with the removal of the clouds of glory, rather it was due to the passing of Aharon. Here Rashi is teaching us how significant the passing of a Tzaddik is.

I wish one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Taken from Biurim L’Pirush Rashi Volume 4, Page 290


מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

[1]. Our Parshah, Bamidbar 33:38.

[2]. They later returned in Moshe Rabbeinu’s merit.

[3]. Our Parshah, Bamidbar 33:40.

[4]. Parshas Chukas, Bamidbar 21:1.

[5]. Parshas Beshalach, Shemos 17:8.

Pearls of Rashi – Parshas Matos-Massei

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This week’s Torah portion, Matos-Massei, begins with the laws of annulling vows. The Torah says,[1] “If a man makes a vow to Hashem, or if he makes an oath to prohibit something from himself, he may not violate his word. He must do whatever came out of his mouth.” Rashi cites the words “he may not violate his words.” He explains that it means that “he shall not profane his word. He shall not treat his word as being unholy.” Simply put, Rashi is saying that one must keep his word.

Let us put this into context. The Jews were ending their forty years in the wilderness and standing on the brink of entering the Holy Land. What was the difference between life in the desert and the life which awaited them in Israel? In the wilderness, they had no physical concerns whatsoever. They always had food to eat, the Manna, which fell seven days a week[2]. They always had what to drink; water from Miriam’s well. They did not need to be concerned with clothing; their clothes were cleaned, pressed, and grew with them thanks to the Clouds of Glory. These special clouds would also serve as their protection. Their only concern was following Hashem’s commandments and learning Torah from Moshe Rabbeinu, the world’s greatest Rosh Yeshivah.

Contrast that with the life which they would lead in Israel. They would have to work for their food. It would involve plowing, planting, and harvesting. Only then would they be able to begin making food from the grain which they managed to collect! They would have to dig for water and make their clothing. They would even need to build their shelter.

What is the reason for this significant change? The years in the desert were merely a preparation for what was to follow. This is similar to the first twenty years or so of a child’s life. The child is not concerned with paying bills. His main concern is doing well in Yeshivah. Once he gets married, all that changes. This was the same as the change which awaited the Jews in Israel. They made the necessary preparation, which was needed to fulfill G-d’s purpose in creation, namely transforming this physical world into a dwelling place for Hashem below.

One fundamental part of the preparation is the laws of vows. Rashi explains this as “not profaning one’s word.” One may not make his word into something profane, i.e., not holy. Instead, he must sanctify his words. Everything we say must be holy. This is a great step toward transforming this world into Hashem’s dwelling place.

I wish one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 13, Page 108-109

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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


[1]. Our Parshah, Bamidbar 30:3.

[2]. It did not fall on Shabbos; however, we received a double-portion fell every Friday.

Perlas de Rashi: Parshas Pinjas II

Haga clic aquí para obtener un PDF imprimible.

En la porción de la Torah de esta semana, Pinjas, se nos habla del mandamiento de traer la ofrenda diaria; una en la mañana y una en la tarde. La Torah nos dice[1] que “Prepara un cordero por la mañana, y el segundo cordero por la tarde.” Rashi comenta sobre las palabras, “un cordero.” Rashi pregunta que esto es redundante. “Aun cuando la Torah ya escribió esto en la porción de Ve’Ata Tetzave[2], la Torah preciso escribirla otra vez aquí. Allí (en Tetzave) fue solo una instrucción para los días de dedicación (de los kohanim). En este verso, Hashem lo ordeno para todas las generaciones.” En otras palabras, antes, la Torah nos instruyó traer la ofrenda del dia en un momento particular de la historia. En nuestra Parshah, la Torah nos está enseñando que debe ser traída siempre, por todas las generaciones[3].

Absolutamente todo en la Torah tiene un significado más profundo. ¿Cuál es el significado de ofrecer un sacrificio todos los días? La palabra hebrea para sacrificio es “Korban – קרבן,” la cual es derivada de la palabra “Karov – קרוב,” que significa cerca/cercano. La conexión es obvia; a través de ofrecer sacrificios, nosotros nos acercamos más a Hashem[4].

La razón para ofrecer un sacrificio cada mañana es, porque cada judio debe comenzar su dia, acercándose a Di-s, es decir, sirviendo a Hashem. Esto tendrá un efecto positivo en el judio durante todo el dia.

Junto con la ofrenda, la sangre y grasa del animal eran ofrecidas sobre el Mizbeaj (altar). Es decir, cada uno de nosotros debe comenzar el dia con una firme resolución, debemos resolver dedicar toda nuestra vitalidad, energía (sangre) obre el altar, o sea, asuntos santos. Ello debe ser nuestra única emoción, y placer (la grasa, o sea lo mejor). Sirviendo a Hashem de esta manera, ciertamente podremos traer la redención final y completa ya. Entonces tendremos nuestro tercer y eterno Bais Hamikdosh; y entonces podremos traer los sacrificios en el sentido simple de la palabra.

Les deseamos gutt Shabbos, ¡que podamos merecer el tiempo de la completa y final redención ya!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe- traductor

Adaptado de Likutei Sijos Volumen 3, Página 941

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

[1]. Esta Parshah, Bamidbar 28:4.

[2]. Parshas Tetzaveh, Shemos 39:28-29.

[3]. Por ahora no podemos traer sacrificios, porque no tenemos Bais Hamikdash (hasta la venida de Mashiaj, que sea ya). No obstante, los sabios instituyeron la plegaria en vez de estos sacrificios.

[4]. Esto es explicado en manera extensiva en el ma’amar Basi Legani 5712 del Rebbe. Sefer Hamaamorim Melukat, Volumen 2, Pagina 276.