Pearls of Rashi: Parshas Teitzei

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This week’s Torah portion, Ki Seitzei, begins by telling us the laws which apply[1] “If you go out to war against your enemies, and Hashem delivers him into your hands, and you take his captives …” Rashi cites the words “if you go out to war,” and explains that “The verse here is referring to an optional war.”

Upon entering Israel, Hashem commanded the Jews to conquer specific nations to acquire the land which they would inherit. These were wars that the Jews were commanded to fight. If the Jews wished to expand their territory, under certain circumstances, Hashem permitted them to wage war. This war is optional, i.e., they were not commanded to fight it.

The word Torah is derived from the Hebrew word, meaning lesson or teaching. Works of Chassidic philosophy teach us that “going out to war against your enemies” refers to the ongoing battle of the Good Inclination against the Evil Inclination. This is in keeping with what we find that[2] “the time of Tefillah (prayer) is the time of war.”  However, we need to understand what specific lesson can we learn about waging an optional “war against your enemy” from the Parshah?

There are two manners of dealing with the Yetzer Hora. One can either wage war against it or overcome it peacefully[3]. The battle against evil is conducted through prayer, as quoted above from the Zohar. The peaceful manner of overcoming the Evil Inclination is accomplished through Torah study. Regarding Torah, it is written that[4] “Its ways are ways of pleasantness, and all of its paths are peace.”

Through prayer, one refines the world “from the bottom up.” One begins from below and ascends to the Divine. The Jew must be entangled within the Animal Soul to elevate it to holiness. Torah study, on the other hand, draws G-dliness down into this world. By bringing the Divine into his soul, the Evil Inclination of he who studies is automatically refined.

That explains why engaging in the battle against evil through Tefillah is called an “optional war.” There is another more natural way to engage the Animal Soul; we can defeat it through Torah.

May we all exert ourselves both in Tefillah and Torah even beyond what we believe to be our capacity. Thereby we will assure that each of us will be inscribed and sealed for a good year in all respects.

I wish one and all a good Shabbos and a very good year!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 85

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 21:10.

[2]. This is a teaching of the Zohar which is quoted in Likkutei Torah at the beginning of our Parshah, and in a number of other places. See also Zohar Section I, Page 240, a and Zohar Section III, Page 246, a.

[3]. The difference between these two is explained at length in the discourses beginning Tanu Rabbanan Ner Chanukah 5659, and Vayomer Moshe 5704.

[4]. Mishlei 3:17.

Pearls of Rashi: Parshas Shoftim II

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This week’s Parshah tells us that[1] “A prophet from among you, from your brothers, (who is) like me, will Hashem set up for you. You shall listen to him.” Rashi cites the words from this verse “from among you, from your brothers, like me.” He explains that “this means that just as I am among you, from your brothers, so too will Hashem set up for you (another prophet) in my place. (This will continue) so on, from one prophet to (the next) prophet.” In other words, just as we had Moshe Rabbeinu to communicate with Hashem on our behalf, so too will we have other prophets through whom Hashem will communicate with us.

However, the Sages told us that[2] “From the time of the passing of the later prophets, Chaggai, Zechariah and Malachi, prophecy departed from the world.”

In other words, there would come a time that we would not have a prophet “from among you, from your brothers, like me.”  However, that cannot be true. We know from many words of the Sages[3] that Ruach Hakodesh, a spirit akin to prophecy (although not quite at the same level[4]) existed during the time of the Talmud. Furthermore, it seems that prophecy existed even during the Middle Ages. The Baalei Tosfos were medieval scholars who wrote a commentary to the Talmud that appears in (nearly) every edition of the Talmud. Among their ranks was included Rabbi Ezra the Prophet[5].

Based on this, we can explain that the words of our Sages that “prophecy departed from the world,” means that it is no longer prevalent as it was during the era of the Prophets. It is uncommon for there to be a person worthy of reaching this level. The Rambam writes[6] that there are many lofty levels that one must attain even before prophecy can rest upon him.

This also explains why the Talmud used the words that “prophecy departed from the world.” It does not say that prophecy ceased to exist.

We are not, G-d forbid, widowed. Hashem is always with us, standing by our side (as so to speak). Furthermore, the Talmud teaches that[7] “one who says that he has applied the proper effort and reached his goal may be believed.” If we exert ourselves, there is nothing that is beyond our reach. That certainly includes the goal of bringing Moshiach now!

Have a good Shabbos. May we all merit a good, sweet year in all respects.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Pages 72-73

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 18:15.

[2] See Talmud Yoma 9, b and Sotah 48, b. See also Tosefta Sotah Chapter 13, d, and Tosefta Sanhedrin Chapter 11, a.

[3]. See for example, Sanhedrin 11, a.

[4]. See Igerres Hakodesh Chapter 22.

[5]. See Tosfos’ comments to Talmud Gittin 88, a and Shavuos 25, a.

[6]. See the Laws of the Fundamental Principles of Torah, Chapter 7.

[7]. See Talmud Megillah 6, a.

Pearls of Rashi: Parshas Shoftim

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In this week’s Parshah, the Torah commands to establish judges and officers in all of the cities of the land that we are about to enter (Israel). The Torah tells us that[1] “You shall set up judges and law enforcement officials for yourself in all your cities that the Hashem is giving you for your tribes. They shall judge the people with righteous judgment.” What is the difference between judges (שופטים) and officers (שוטרים)? Rashi explains that judges are those “who decide the verdict.” Officers are those “who chastise the people in compliance with their order. They strike and bind with rods and straps until the guilty party accepts the verdict.” In modern parlance, “officers” are the police.

The prophet Yeshayahu (Isaiah) tells of a prophecy that will take place in the days of Moshiach. He writes that[2] “I will restore your judges as at first and your counselors as in the beginning. Afterward, you will be called the City of Righteousness, the Faithful City.” In other words, just as Hashem commands us to establish judges at all of the gates of the Holy Land, so too will we have judges at the time of the future Redemption. However, something seems to be missing. The Torah commanded us to have “police” to enforce the judge’s verdicts. This part of the command is missing from Yeshayahu’s prophecy. His prophecy only added “counselors” to the judges. Why will there be no officers in the ultimate Redemption?

The explanation is quite simple, based on Rashi’s interpretation of our verse. The judges will decide the verdict. However, there will be instances that people will not wish to accept the judges’ ruling. That is why we will still need officers. Even after entering Israel, we will yet have a “Yetzer Hora – an Evil Inclination.”

However, at the time of the future Redemption, the Yetzer Hora will be gone. The prophet Zechariah tells us that[3] “… also the (false) prophets and the spirit of contamination I will remove from the earth.” With no Evil Inclination, we will not need for one to enforce Hashem’s law. All that we will need is an advisor to teach us how important it is to follow the proper path. We can certainly bring the redemption closer by behaving now as if we are already living in the time of Redemption!

I wish one and all a good Shabbos. May we all be inscribed and sealed for a good year in all respects.

Rabbi Shmuel Mendelsohn

Adapted from Sefer Hasichos 5751 Volume 2, 780-795

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 16:18.

[2]. Yeshayahu 1:26.

[3]. Zechariah 13:2.

Pearls of Rashi: Parshas Re’ah II

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This week’s Torah portion, Re’ah, tells us that[1] “When Hashem expands your boundary, as He told you (that He will), and you say, ‘I will eat meat.’ (Why will you say this?) Because you desire to eat meat. (Then,) according to the desire of your heart may you eat meat.”

Just what does the Torah mean by this? Moshe Rabbeinu was telling the Jews some of the laws which would apply when they would finally reach their promised land. Rashi cites the words from this verse, “according to what your heart desires,” and explains the following. “In the desert, however, the meat of a non-consecrated animal was forbidden to them, unless it was first consecrated and offered as a peace offering.” During the years in the wilderness, they could not eat meat simply because they wished to. It was prohibited to have hamburgers for dinner simply because that was what they wanted to eat. Instead, they could only eat meat, which they first consecrated and brought as a sacrifice.

Just as everything the Torah says, this teaches us a great lesson in our service of Hashem. Throughout the forty years of wandering in the desert, the Jewish nation did not perform any physical activities. Hashem miraculously took care of all of their material needs. They ate Mon (Manna) from heaven and drank from “Miriam’s Well,” which followed them throughout their sojourn in the wilderness. Their clothing, which grew with them, were kept clean and pressed by the “Clouds of Glory.” Their sole occupation was to study Torah directly from Moshe Rabbeinu. When they did eat meat, it had first to be sanctified.

Once they entered Israel, they had to begin dealing with the physical world, to elevate everything around them to G-dliness.

Shortly after this, the Torah warns us to[2] “be strong not to eat the blood, for the blood is the soul. You shall not eat the soul with the flesh.” When we entered Israel, Hashem permitted us to eat even unconsecrated meat. Eating meat, which had previously been a Mitzvah, had become a mundane activity. Nevertheless, they had to take care not to eat the blood. The “boiling blood” of the physical should not be their focus. Rather, their enthusiasm should come from the opportunity to elevate the world to the Divine.

The same is true for each of us. We must certainly be involved with the physical world in which G-d placed us. However, our excitement should come our ability to transform this world into a dwelling place for Hashem.

I wish one and all a good Shabbos and sweet new year.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Pages 1108 – 1114

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 12:20.

[2]. Ibid., 12:23.

Pearls of Rashi: Parshas Re’ah

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This week we read the Torah portion of Re’ah. This portion tells us to[1] “Keep the month of spring, and make the Pesach offering to Hashem. For in the month of spring, Hashem brought you out of Egypt at night.” Rashi cites the words “keep the month of spring” and explains the meaning of these words. “Before (the month of) Nissan arrives, watch that it should be fit for spring, capable of producing ripe ears of barley by the sixteenth of the month. These would be needed to offer as the Omer meal offering. And if not, (if it is not yet spring,) proclaim it a leap year[2].”

We can understand everything in the Torah on many different levels. There is the simple meaning of each verse. However, each verse can also be interpreted according to an infinite amount of degrees, each higher and more profound than that which preceded it. We would like to explain the above verse with Rashi’s comments in a manner that will provide us with a lesson in the service of Hashem.

During the winter, all growth is hidden; it is asleep. It seems to us as if there is no growth whatsoever. During the spring, the beauty and greenery suddenly awaken. We become aware that nature was temporarily gathering its strength. Now, in the spring, it appears in all of its glory.

The same was true during our exile in Egypt. It was a bitter time, both for the physical body and the soul. When we left Egypt, we were on the 49th level of impurity. We were able to lift ourselves in a mere 50 days to a level that allowed us to receive the Torah directly from the Almighty Himself.

This provides each of us with a lesson. At times we may (G-d forbid) undergo a period during which there appears to be no growth. Everything around us seems to be frigid and lifeless. We must realize that this is just a temporary state. We are merely gathering the strength needed to “spring” into life. We must indeed never become despondent. We need to be constantly aware that we are now able to step up, to rise to the complete and true redemption with our righteous Moshiach immediately, now.

I wish one and all a good Shabbos and healthy summer.

Rabbi Shmuel Mendelsohn

Adapted from Igros Kodesh Volume 4, Letter 994


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 16:1.

[2]. In the Jewish calendar, a leap year refers to a year in which one month is added. This allows enough time for the barley to ripen.

Pearls of Rashi: Parshas Eikev II

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In this week’s Torah portion, Eikev, the Torah says[1] “For if you keep all these commandments which I command you to do them, to love the Lord your God, to walk in all of His ways, and to cleave to Him …” Rashi cites the words “to walk in all of His ways,” and gives the following explanation. “Hashem is merciful, so too must you be merciful. He performs acts of kindness, so too you must bestow loving-kindness.” In other words, the Torah is telling us to follow all of Hashem’s ways.

We find that Divine speech can act. For example, we find that[2] “the world was created with ten utterances.” This means that G-d created the world with His speech. Since we are commanded “to walk in all of His ways,” it would seem that our speech can also accomplish actions. How is this possible?

This can be done under two conditions. We are taught that[3] “words which come from the heart, will enter the heart of the person to whom they have been spoken.” This means that the Torah assures us if we speak words of Torah and Mitzvos, which we sincerely believe and feel, they will have their desired effect. Under these circumstances, our terms are capable of acting.

The second condition is to fear Hashem, i.e., to feel His presence and stand in awe of Him continually. As stated in the Gemorah[4], “the words of one who has fear of heaven are heeded.”

There is an important message which we must take from the above. Each of us can accomplish great things through our speech alone. We can all change the world by speaking to our fellows, and drawing them closer to Torah and Mitzvos. This is true provided that we make the proper decisions. Firstly, we must sincerely mean what we are saying. In addition to this, we must feel Hashem in our lives, to the extent that we stand in awe of Him. It is up to us. By conducting ourselves in the proper manner, we can transform this world into a dwelling place for Hashem with our speech.

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

Rabbi Shmuel Mendelsohn

Adapted from Igros Kodesh Volume 15, Letter Number 5,429.

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 11:22.

[2]. Pirkei Avos, Chapter 5, Mishnah 1.

[3]. See the Sefer Hayashar of Rabbeinu Tam, Gate 13.

[4]. Talmud Berachos, Page 6, b.

Pearls of Rashi: Parshas Eikev

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This week we read the Torah portion of Eikev. Here the Torah teaches us the second paragraph of Shema, which begins,[1] “And it will be if you obey My commandments that I command you this day … and to serve Him with all your heart and with all your soul.” Rashi cites the words “and to serve Him with all of your heart” and explains as follows. “This means with a service of the heart, namely prayer. Prayer is called service, as it says,[2] “your G-d, Whom you serve regularly.”

The Mishnah, at the beginning of Chapter Five of Berochos, says,[3] “One must not stand up to say the Amidah without deep earnestness (literally a heavy head).” Rabbi Dov Ber, the Maggid of Mezritch, explains this as follows. One may not pray for his own needs. Instead, one must pray on behalf of the Shechinah, the G-dly presence. This is the head of everything which exists.

Thee Maggid’s explanation, however, is not so simple. The Rambam explains that the Halachic definition of prayer (Laws of Prayer, Chapters 2 – 4) is requesting all of one’s needs from Hashem[4]. Only in this manner will he realize that Hashem alone takes care of all of our needs. How can we reconcile the two?

This can be explained as follows. Each of us must be subservient to Hashem. I must consider myself nothing besides Him; He is my entire being. Therefore, all of my needs are encapsulated in the needs of the Shechinah. My only prayer is for Hashem, our collective head and being, to be drawn down throughout all worlds.

It is not enough for us to know this. Instead, we must feel this realization. Hashem is the life of every one of us, and the presence of all worlds, both high and low.

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 34, Page 73

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 11:13.

[2]. Daniel 6:17.

[3]. Mishnah Berochos, Chapter 5, Mishnah 1.

[4]. Rambam, Laws of Prayer, Chapters 2 – 4.

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
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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.