Pearls of Rashi – Parshas Korach II

 

Click here for a printable PDF.

This week’s Torah portion tells us of Korach, who instigated a rebellion against Moshe and his brother Aharon. The Torah tells us what his punishment was[1]. “The earth under them opened its mouth and swallowed them and their houses, and all the men who were with Korach and all of their property. They and all they possessed, descended alive into the grave. The earth covered them up, and they were lost to the Jewish people.” This would seem to make it abundantly clear that Korach’s sons also perished.

Yet further on, in the Torah portion of Pinchos[2], we are told that they survived; it says clearly that[3] “Korach’s sons did not die.” Rashi explains that “they were originally involved in the rebellion. However, during the dispute, they had thought of Teshuvah – Repentance. Therefore, an elevated area was set apart for them in Gehinnom, and they stayed there.”

We need to understand this. If Korach’s sons did Teshuvah, why should the earth have swallowed them up? If, conversely, they did not genuinely do Teshuvah, why did they deserve to remain alive? Furthermore, why does the Torah wait so long to tell us that they did not die?

The explanation is that they did indeed regret participating in the rebellion against Moshe. They did do Teshuvah. However, as Rashi says, “they had thought of Teshuvah.” Despite this thought, they did not openly display their regret. Hashem repays us “measure for measure.” Just as they appeared to have sided with their father, so too did they seem to have been punished.

Therefore, the Torah waits until the portion of Pinchas to tell us that they remained alive. At that point, the entire generation that left Egypt and witnessed Korach’s rebellion had already passed away[4]. Hence, there was no longer a reason for them to remain in Gehinnom.

May this Parshah teach us that “Moshe is true and his Torah is true.” May we all connect ourselves to Moshe, and the Moshe of every generation.

I wish one and all a good Shabbos, a good month, and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Pages 170-175

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 16:32-33.

[2]. We will read this portion three weeks from now.

[3]. Parshas Pinchos, Bamidbar 26:11.

[4]. See Rashi Bamidbar 20:22.

Pearls of Rashi – Parshas Korach

Click here for a printable PDF.

This week’s Torah portion, Korach, tells of a rebellion against Moshe, and his brother Aharon.  Korach was the one who instigated this terrible rebellion. Surprisingly, he managed to recruit two hundred and fifty leaders of the nation to his side! Rashi tells us that Moshe Rabbeinu told Korach[1] “We have only one G-d, one ark, one Torah, one altar, and one Kohen Gadol. However, you two hundred and fifty men are all seeking the position of High Priest! I too would like that!” From Rashi’s words it seems that Moshe was agreeing with them; he was including himself with them. He allowed for the possibility of multiple High Priests. Even if he was just making a point verbally, how could he say such a thing?

We can understand this by explaining the answer to a different question. Hashem had promised Moshe that[2] “they (the Jewish Nation) will believe in you forever.” In light of Hashem’s promise, how is it possible that 250 heads of the Sanhedrin, the supreme Jewish court, rebelled against Moshe? The explanation is that Korach and his band did believe in Moshe! Their rebellion was not against him. Their entire rebellion was against Aharon. They sought the office of Kehunah Gedolah.

Why was this position so important to them? They realized the great spiritual heights which only the High Priest can attain. They were aware that G-d had separated the Kohen Gadol from all other Jews; he alone would attain the status of “holy of holies.” They had witnessed that sin of the spies. They knew that prayer can annul a physical decree against the Jews. They thought that it might also cause them to attain a higher spiritual status.

That is why Moshe was able to tell them that “I too want that.” The desire to reach that sort of connection to G-d is something which is desirable! However, it is impossible; it cannot be. Just as “we have only one G-d, one ark, one Torah and one altar, so too do we have only one Kohen Gadol.

May Hashem help that we all strengthen our connection with the Moshe of each generation. May Hashem help us strengthen our connection with Him. In this manner we will all reach the greatest heights and bring Moshiach now!

Wishing one and all a good Shabbos and a good month!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Pages 187-189

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]. See Rashi’s comments to our Parshah, Bamidbar 16:6.

[2]. Parshas Yisro, Shemos 19:9.

Pearls of Rashi: Parshas Shelach II

Click here for a printable PDF.

This week we read the Torah portion of Shelach. It begins by telling us the story of twelve spies who Moshe sent to scout the Land of Canaan, which Hashem had promised to give the Jews.

Of the twelve spies, only two gave a good report about the land. The rest spoke badly of Israel and tried to discourage the Jews from going there. Their preference was to remain in the wilderness.

The two spies who gave a good (meaning honest) report, were Yehoshua and Kaleiv. The Torah tells us that they reported to the Jewish nation that[1] “… the land we passed through to scout is exceedingly good. If Hashem desires us, He will bring us to this land and give it to us. It is a land flowing with milk and honey.”

They then warned the Jews that[2] “you shall not rebel against Hashem, and you will not fear the people of that land. They are (like) our bread. Their protection is removed from them, and the Lord is with us. Do not fear them.” Rashi cites the words “their protection is removed from them,” and comments as follows. “Their shield and strength, their virtuous ones who protected them – meaning Iyov-Job, have died. Another interpretation is that the shade (meaning protection) of G-d has departed from them.” We need to understand why Rashi needs to offer two explanations. Rashi only does so when something is lacking in the first explanation, which the second explanation answers. That does not seem to be the case here.

The Rambam writes that if an idol-worshipper slaughters an animal, it is considered a Neveilah by Rabbinic decree. As such, it causes ritual impurity[3] [4]. The Ra’avad[5] argues with him. He contends that an idolater has the Halachic status of an animal. Therefore their Shechita is nothing. It renders the animal is a neveilah on a Torah level.

The Rogotchover Gaon explains the basis of their disagreement[6]. The Ra’avad holds that an idolater is a non-entity. As such, his slaughter lacks substance; it is as if the animal died of sickness or old age. Contrast that with the Rambam, whose position is that an idol worshipper is an entity. Therefore, an act of Shechita – ritual slaughtering which he performs is considered an action, at least in terms of ritual impurity. Hence, the animal is ritually impure only on a rabbinic level.

Rashi’s first explanation seems to hold that an idolater is a non-entity. We, therefore, cannot say that G-d’s protection departed from them. Why would Hashem protect something which does not exist? His second explanation agrees with the Rambam. An idol worshipper is an entity. Hence, we can say that Hashem’s protection, which they had enjoyed, had been removed from them.

I wish you a beautiful Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Pages 165-170

מוקדש לזכות כ”ק אדמו”ר נשיר 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 14:7-8.

[2]. Our Parshah, Bamidbar 14:9.

[3]. The Laws of Avos Hatumah Chapter 2, Paragraph 10.

[4]. An animal that dies of any cause other than Shechita has the status of a Neveilah, which causes ritual impurity.

[5]. Ibid.

[6]. Tzafnas Pa’ane’ach on the Torah, the Haftorah of Parshas Emor.

Pearls of Rashi: Parshas Shelach

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This week we read the Torah portion of Shelach. It tells us an exciting story of espionage. Moshe sent twelve spies, one from each tribe, to scout out the Land of Israel, the Land which Hashem had promised us; the Land which Hashem commanded us to conquer and inhabit.

The Torah lists the names of each of the scouts, telling us the tribe which they represented[1]. It then tells us that[2] “These are the names of the men who Moshe sent to scout the Land. Moshe called Hoshea the son of Nun Yehoshua.” In other words, the name of the spy from the tribe of Ephraim was Hoshea. Moshe changed his name to Yehoshua. Why did Moshe perform such a strange act at that time? Rashi comments on the verse that “Moshe prayed on his behalf, ‘May Hashem save you from the counsel of the (other) spies.’” The meaning of the Hebrew name Yehoshua is that G-d shall save you.

Why would Hashem pray for Yehoshua? Rashi himself taught us[3] that at the time that Moshe sent them, each of the spies was virtuous. As each of them was so good, what need was there to pray for Yehoshua. On the other hand, if Moshe foresaw that a problem would arise from the spies’ mission, why only pray for Yehoshua? He should have prayed on behalf of all of them!

We can be understood based on the Chassidic explanation of the spy’s sin. If they were all virtuous, why would they slander Israel? The answer is that they preferred life in the wilderness to life in Israel. Their entire existence in the desert was spiritual. They spent all of their time studying Torah from the most excellent teacher of all time, Moshe Rabbeinu himself! They had no physical or material concerns whatsoever. Hashem took good care of them. They ate “Mon – Manna,” which fell from heaven daily. They drank water from Miriam’s well. G-d protected them. They knew that upon entering Israel, they would have to plant and harvest their food. They would spend most of their time, “making a living.” Hence their time for the spirit would be limited. They had no desire to exchange their spiritual existence for a material one.

What they overlooked was that Hashem wanted physical existence in a material world, “a dwelling place below.” Israel would be the epitome of this. There we would ultimately build the Bais Hamikdosh, G-d’s “palace” in this world.

Their mistake was quite “noble.” The only one who could not make such a mistake was Yehoshua. He would follow Moshe as the leader of the Jewish Nation. Hashem chose him to bring the Jews into Israel.

May we merit to return to Israel under the leadership of our righteous Moshiach!

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Page 33-39

מוקדש לזכות כ”ק אדמו”ר נשיר 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 13:4-15.

[2]. Our Parshah, Bamidbar 13:16.

[3]. Our Parshah, Bamidbar 13:3.

Perlas de Rashi – Porción de la Torah Shelaj

Haga clic aquí para obtener un PDF imprimible,

Esta semana leemos la porción de Shelaj. Ella nos habla de una emocionante historia de espionaje. Moshe envío 12 espías, una de cada tribu, para reconocer la tierra de Israel, la misma que Hashem nos había prometido; la tierra que Hashem nos ordenó conquistar y habitar.

La Torah enumera los nombres de los espías, y la tribu a la que pertenecían[1]. Luego nos dice[2] “Estos son los nombres de los hombres que Moshe envió a espiar la tierra, Moshe llamo a Hoshea el hijo de Nun Yehoshua.” En otras palabras, el nombre del espía de la tribu de Efraim era Hoshea, pero Moshe cambio su nombre a Yehoshua. ¿Por qué Moshe hizo algo tan extraño en esa ocasión? Rashi comenta sobre ese verso y dice “Moshe rezo por él, ‘que Hashem te salve del consejo de los espías.’” El significado del nombre Yehoshua es ‘que Hashem te salve.’

¿Por qué Moshe rezo por Yehoshua? Rashi mismo nos enseña que[3] al momento que Moshe los envió, cada uno de los espías era muy virtuoso. Siendo que todos eran buenos, que necesidad había de rezar por Yehoshua. Por otro lado, si Moshe percibió que algún problema se levantaría con la ‘misión’ de los espías, ¿por qué rezar solo por Yehoshua? ¡El debía haber rezado por todos ellos!

Esto puede ser entendido basado en la explicación jasídica del pecado de los espías. Si todos eran tzadikim ¿por qué calumniar Israel? La respuesta es que ellos preferían la vida en el desierto a la vida de Israel, toda su existencia era espiritual en el desierto. Ellos pasaban todo el dia estudiando Torah, del mejor de los maestros de todos los tiempos, ¡Moshe Rabeinu! Ellos no tenían preocupaciones físicas o materiales para nada, Hashem cuidaba de ellos. Comían “Man – Manna,” el cual caía del cielo diariamente. Bebían agua del pozo de Miriam, Di-s los protegió del peligro del desierto. Sabían que, al entrar a la tierra de Israel, tendrían que plantar y cosechar su propia comida. Ellos tendrían que pasar la mayor parte de su tiempo “ganándose el sustento”, por ende, su tiempo para la espiritualidad seria limitado. Ellos no tenían deseo de cambiar su existencia espiritual por una existencia material.

Lo que ellos no se dieron cuenta es que Hashem quería que vivan una vida física en el mundo material, “construir una habitación en el mundo bajo”, Israel seria la epitome de esto. Allí construiríamos el Beis Hamikdash, el “palacio” de Di-s en este mundo.

Su error fue “noble”, pero el único que no podría cometer ese error era Yehoshua. El seguiría a Moshe, el líder de la nacion judia, y en turno Hashem lo escogería para llevar al pueblo de Israel a la tierra prometida.

¡Que podamos merecer el retorno a Israel bajo el liderazgo de nuestro justo Mashiaj!

¡Les deseamos, un hermoso Shabbos y un verano saludable!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe-traductor

Adaptado de Likutei Sijos Volumen 38, Pagina 33-39

מוקדש לזכות כ”ק אדמו”ר נשיר 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]. Parshah, Bamidbar 13:4-15.

[2]. Parshah, Bamidbar 13:16.

[3]. Parshah, Bamidbar 13:3.

 

 

Pearls of Rashi: Parshas Beha’aloscho

Click here for a printable PDF.

This week we read the Torah portion of Beha’aloscho. It begins by telling us that[1] “Hashem spoke to Moshe saying, ‘Speak to Aharon and say to him, ‘When you light the lamps, the seven lamps shall cast their light toward the face of the Menorah.’’” In other words, Hashem commanded that Aharon light the Menorah. Following this, the Torah informs us that[2] “Aharon did so. He lit the lamps toward the face of the Menorah as Hashem commanded Moshe.” Rashi cites the words “Aharon did so” and explains that “This shows Aharon’s virtue. He did not deviate (from G-d’s commands).” Rashi is explaining Aharon’s great virtue; he did exactly as Hashem commanded.

We need to understand Rashi’s words. Why does the Torah need to point out that Aharon followed exactly what Hashem told him to do? Aharon was the High Priest and one of the leaders of the Jewish people. We have seen his righteousness from the beginning. It should be self-evident that he obeyed G-d’s commands!

We can understand this by seeing a deeper understanding of what the Torah is saying. We are taught that there are two different manners in which one can receive a Divine revelation. One is that one feels inspired and strives on his own to come closer to Hashem. The Zohar refers to this as an “awakening from below, which brings an awakening from Above in its wake.” However, there are Divine levels which are beyond a human being’s power to reach. This is given to a person as a gift from Above. The Zohar calls this an “awakening from Above, which brings an awakening from below, from the individual, in its wake.”

Regarding the construction of the Menorah G-d commands[3] that “the Menorah shall be made,” and not, “you shall make the Menorah.” Rashi cites these words and explains that it shall be made “by itself. Since Moshe found it difficult (to form the Menorah), Hashem told him ‘Cast the talent of gold into the fire, and it will be made by itself.’” The building of the Menorah was done by G-d Himself. It transcended what creation could reach on his own. Hence, we might think that the way Aharon lit the Menorah made no difference. Nonetheless, Aharon did not deviate and performed all of his responsibilities precisely as commanded.

One can still ask why the Menorah required Aharon’s involvement altogether. After all, it was beyond our grasp! The explanation is that even when Hashem gives us a spiritual present, He expects us to do everything within our power to deserve it. We must learn from this that as beautiful as it is to rely on G-d, we must do our part as well.

I wish everyone a beautiful Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Page 38-39

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 8:1-2.

[2]. Our Parshah, Bamidbar 8:3.

[3]. Parshas Terumah, Shemos 25:31.

Perlas de Rashi – Porción de la Torah Beha’alosjo

Haga clic aquí para obtener un PDF imprimible,

Esta semana leemos la porción de Beha’alosja, comienza diciéndonos que[1] “Hashem hablo a Moshe diciendo, ‘habla a Aharon y dile, ‘cuando enciendas las lámparas, las siete lámparas darán su luz hacia la cara (centro) de la Menorah.’’” O sea, Hashem mando a Aharon a que encendiera la Menorah. Luego de ello, la Torah nos informa que[2] “Aharon así lo hizo. Encendió las lámparas hacia la cara de la Menorah como Hashem mando a Moshe.” Rashi cita las palabras “Aharon así lo hizo” y explica que, “Esto muestra la virtud de Aharon. Que no se desvió (del mandato de Di-s).” Rashi está explicando la gran virtud de Aharon; que lo hizo exactamente como Hashem le mando.

Debemos entender las palabras de Rashi. ¿Por qué la Torah necesita enfatizar que Aharon hizo exactamente lo que Hashem le dijo que hiciera? Aharon era el kohen Gadol, uno de los líderes del pueblo judio. Hemos visto su justicia desde un principio, debería ser auto evidente que ¡siguió el mandato Divino!

Podemos entender esto, al apreciar un más profundo enfoque de lo que la Tora está diciendo. Se nos ha ensenado que hay dos maneras diferentes de recibir una revelación Divina. Una es que uno se puede sentir inspirado y se esfuerza por acercarse a Hashem. El Zohar se refiere a esto como un “despertar desde abajo, el cual trae un despertar arriba en los niveles más elevados.” Sin embargo, hay niveles Divinos que están más allá del alcance del hombre, ellos son dados a una persona como regalo desde arriba. Estos el Zohar lo llama “un despertar desde arriba, que tare un despertar del individuo aquí abajo.”

En cuanto a la construcción de la Menorah Hashem mando[3] que “la Menorah será hecha,” y no, “tu harás la Menorah.” Rashi cita estas palabras y explica que, será hará “por si misma”. Siendo que Moshe encontró difícil (el hacer Menorah), Hashem le dijo ‘arroja el talento de oro sobre el fuego y la hare Yo mismo’”. La menorah fue hecha por Hashem mismo, trascendió lo que la creación puede alcanzar por si sola. Por ende, podríamos concluir que la forma en que Aharon encendió la Menorah no hacia ninguna diferencia. No obstante, Aharon no se desvió de cumplir sus responsabilidades precisamente como fue mandado.

Uno puede todavía preguntar, ¿por qué la Menorah requería la participación de Aharon de todas maneras?, ¡si después de todo, estaba más allá de nuestro alcance! La explanación es que aun cuando Hashem nos da un regalo espiritual, EL espera que nosotros hagamos todo lo que está a nuestro alcance para merecerlo. Debemos aprender de esto que, tan hermoso como es apoyarnos y confiar en Hashem, debemos hacer nuestra parte siempre.

!Les deseamos a todos un gutt Shabbos!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe- traductor

Adaptado de Likutei Sijos Volumen 38, Paginas 38-39

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

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

[2]. Parshah, Bamidbar 8:3.

[3]. Parshas Terumah, Shemos 25:31.

 

Pearls of Rashi – Parshas Beha’aloscho

Click here for a printable PDF.

This week we read the Torah portion of Beha’aloscho. It begins by telling us that[1] “Hashem spoke to Moshe saying, ‘Speak to Aharon and say to him, ‘When you light the lamps, the seven lamps shall cast their light toward the face of the Menorah.’’” In other words, Hashem commanded that Aharon light the Menorah. Following this, the Torah informs us that[2] “Aharon did so. He lit the lamps toward the face of the Menorah as Hashem commanded Moshe.” Rashi cites the words “Aharon did so” and explains that “This shows Aharon’s virtue. He did not deviate (from G-d’s commands).” Rashi is explaining Aharon’s great virtue; he did exactly as Hashem commanded.

We need to understand Rashi’s words. Why does the Torah need to point out that Aharon followed exactly what Hashem told him to do? Aharon was the High Priest and one of the leaders of the Jewish people. We have seen his righteousness from the beginning. It should be self-evident that he obeyed G-d’s commands!

We can understand this by seeing a deeper understanding of what the Torah is saying. We are taught that there are two different manners in which one can receive a Divine revelation. One is that one feels inspired and strives on his own to come closer to Hashem. The Zohar refers to this as an “awakening from below, which brings an awakening from Above in its wake.” However, there are Divine levels which are beyond a human being’s power to reach. This is given to a person as a gift from Above. The Zohar calls this an “awakening from Above, which brings an awakening from below, from the individual, in its wake.”

Regarding the construction of the Menorah G-d commands[3] that “the Menorah shall be made,” and not, “you shall make the Menorah.” Rashi cites these words and explains that it shall be made “by itself. Since Moshe found it difficult (to form the Menorah), Hashem told him ‘Cast the talent of gold into the fire, and it will be made by itself.’” The building of the Menorah was done by G-d Himself. It transcended what creation could reach on his own. Hence, we might think that the way Aharon lit the Menorah made no difference. Nonetheless, Aharon did not deviate and performed all of his responsibilities precisely as commanded.

One can still ask why the Menorah required Aharon’s involvement altogether. After all, it was beyond our grasp! The explanation is that even when Hashem gives us a spiritual present, He expects us to do everything within our power to deserve it. We must learn from this that as beautiful as it is to rely on G-d, we must do our part as well.

I wish everyone a beautiful Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Page 38-39

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
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 8:1-2.

[2]. Our Parshah, Bamidbar 8:3.

[3]. Parshas Terumah, Shemos 25:31.

Perlas de Rashi – Porción de la Torah Naso

Haga clic aquí para obtener un PDF imprimible.

Esta semana leemos la porción de Naso, la cual es la más larga en la Torah. Por ello, habla de varios tópicos. Entre los mencionados, es la ley de Sotah, una mujer infiel. Al principio de este tópico la Torah diceSi la mujer de un hombre se desvía …” La palabra usada en la Tora para desviarse” (תשטה) esta relacionada en el hebreo con la palabra tontería o estupidez (שטות), Rashi nota esto de inmediato. Rashi citaSi la mujer de un hombre se desvíay ofrece la siguiente explicaciónLos Sabios enseñan que la adultera no peca a no ser que un espíritu de tontería o estupidez (שְׁטוּת) entre en ella …” De hecho, los sabios enseñan esto como regla general que aplica en todos los pecados. EL Talmud nos dice que “Resh Lakish dijo, ‘Una persona no comete una transgresión a no ser que un espíritu de estupidez o confusión (שטות) entra en él; como dice la Torah, ‘si la mujer de un hombre se desvía (תשטה).’”

Lo que Rashi y los Sabios nos están diciendo es que uno nunca pecaría si no fuera porque un espíritu de locura temporal lo vence. La Torah contiene 613 mitzvos. ¿Por qué explicarnos esto aquí? ¡Muchos de ellos son más comunes que el adulterio! ¿Por qué no usar uno de los otros 612 mitzvos para ensenarnos que el pecado es una forma de locura?

Nuestra relación con Di-s es análoga a la de un esposa y esposa. Esa es la base para todo el libro de, Cantar de los cantares. Así cuando un judio peca he es comparado a una mujer infiel. Hashem nos da vida, nos sostiene y cuida de nosotros, Di-s cuida de cada detalle de nuestra existencia. ¡Él nos crea, escucharlo a El debería ser axiomático! ¿Como puede ser posible para uno ignorar lo que Su Esposole dice? Mas aun, ¿cómo puedo permitirme “ir” y mostrar interés en otroEsposo?”

Hay dos explicaciones posibles; una es que no estoy al tanto del cuidado que Di-s tiene por me. Nunca se me enseñó de la relación que tengo con miesposo.” En ese caso, es menester de mis hermanos judíos que has sido afortunados de tener esa instrucción de que la compartan conmigo.

Si yo soy el afortunado de haber tenido una educación judia apropiada, y aun así opto por desviarme (Di-s no permita), debo estar loco. Pero eso no es razón para desesperarse. Es algo temporario. Yo siempre tengo la opción de recapacitar y hacer teshuva.

Les deseamos un ¡gutt Shabbos y un verano saludable!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe traductor

Adaptado de Likutei Sijos Volumen 2, Paginas 311-314

מוקדש לזכות כ”ק אדמו”ר נשיר דורנו מליובאוויטש

לזכות חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריסנדפס ע”י הוריהם

הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

Pearls of Rashi – Parshas Naso II

Click here for a printable PDF.

In this week’s Torah portion, Naso, we find the famous Priestly Blessing[1], “May Hashem bless you and watch over you. May Hashem cause His countenance to shine to you and favor you. May Hashem raise His countenance toward you and grant you peace.” Rashi cites the word from the verse “May (He) bless you,” and explains “that your property shall be blessed.”

The above requires an explanation. It seems that the blessing “may Hashem bless you” is very general. It includes everything. Why should Rashi limit it to the property?

One explanation is as follows. The Torah already promised us an unlimited number of the highest possible blessings for toiling in Torah and fulfilling the Mitzvos[2]. That being the case, we must say that the Torah is adding something here. There must be something new and unique included in this blessing, which is not found in all of the earlier blessings. That is why Rashi explains that this is indeed a blessing which we did not receive earlier. This blessing is not that we will receive more property; instead, Hashem will bless the property itself. Our fields will produce more than one would typically expect them to deliver.

The earlier blessings were regarding quantity. We would receive an exceedingly large amount of goodness. The only blessing there regarding the production of the fields is that it would be guarded, protected.

This blessing relates to the quality of goodness. It is similar to that which was given to our forefather Yitzchok[3]. “Yitzchok planted in that land. He found in that year a hundred-fold, and G-d blessed him.” Rashi cites the words “a hundred-fold” and explains as follows. “They had estimated how much the land was fit to produce; it produced for each measure that they had estimated one hundred measures.” That is the nature of the blessing which we will receive.

May we merit to witness these qualitative blessings, especially that of the coming Moshiach now!

Have a beautiful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Beginning with Page 50

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

[1]. Our Parshah, Bamidbar 6:24-26.

[2]. Parshas Bechukosai, Vayikroh 26:4-12.

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