Click here for a printable PDF.

This week we will read the Torah portion Acharei-Kedoshim. This Parshah teaches us of the laws of prohibited relationships. The Parshah tells us that[1] “you shall observe My charge, not to commit any of the abominable practices that were done before you, and not become defiled by them. I am Hashem your G-d.”

Rashi cites the words from the verse “and not become defiled by them. I am Hashem your G-d,” and explains as follows. “But if you do become defiled, says Hashem, ‘I am not your G-d and you will be cut off from Me. What benefit will I have from you? Moreover, you will deserve annihilation.’ Therefore, the verse says ‘I am the Lord, your G-d.’”

We know how particular and precise Rashi is with his language. It would seem that it would have been much clearer to have written “I have no benefit from you.” Why does he express this in such a round-about manner, “what benefit will I have from you?”

King Shlomo (Solomon) tells us[2] that “Hashem has made everything for His sake; even the wicked for the day of evil.” How can we say that the wicked were created for Hashem’s sake? This is explained in Chassidic thought[3]. The purpose of the creation of the wicked is so that “he should repent of his evil, and turn his evil into “day” and light above.”

How is it possible for one to reach this level? How can one repent, and turn his evil into light? The answer is, that this is a result of contemplating that Hashem (as so to speak) is asking him, “what benefit will I have from you?”

It is obvious that Hashem has pleasure from each of us. The proof is that He created us! At times this benefit is hidden; it can temporarily become concealed by dirt. The way to reveal the inherent goodness in each of us, is by deep thought into what he can do to benefit (as so to speak) Hashem.

Through our combined thoughts into bringing pleasure to G-d, and our combined actions in so doing, we will certainly bring the complete and true redemption now.

Wishing one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 22, Page 101

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, Vayikroh 18:30.

[2]. Mishlei 16:4.

[3]. See Tanya Chapter 27.

Click here in order to download a printable PDF.

This week’s Torah portion, Acharei-Kedoshim, teaches us that[1] “… you shall not stand by your fellow’s blood. I am G-d.” Rashi explains the meaning of “standing by your fellow’s blood in the following manner[2]. You shall not “watch your fellow’s death when you can save him. For example, if he is drowning in the river or if a wild beast or robbers come upon him.”

We need to understand the meaning of this. What the Torah means is that we must help our fellow who is in danger. We must do (i.e., take affirmative action) whatever possible to save him. Why does the Torah phrase this in the negative, not standing by his blood?

The explanation is that the Torah already contains numerous exhortations commanding us to help save our fellow’s possessions. The Torah says that[3] “if you see your enemy’s donkey lying under its burden, would you refrain from helping him? You shall surely help together with him.” The above is just one example of many in the Torah. If the Torah commands us to save another’s possessions, how much more so must we exert ourselves to save his life! It must be that “not standing by our fellow’s blood” is coming to teach us an additional lesson.

There are times that it may be possible to think that one must not attempt to save his fellow. Suppose one would be putting himself in a life-threatening situation. He may feel that it is alright for him to stand idly by. Therefore, the Torah teaches us that “you may not stand by your fellow’s blood.” You must do everything possible to save him.

However, what is the law if one sees that as a result of his placing his own life in danger, he will not be able to save his fellow? Therefore, Rashi writes, “when you can save him.” If you are not able to save him, this commandment does not apply.

However, nothing happens by chance. The Baal Shem Tov taught that whatever a Jew sees or hears provides him with a lesson in the service of Hashem[4]. The very fact that I “chanced” to “watch my fellow’s death” was for a purpose. It means that I must do what I can to save him. Otherwise, Hashem would not have shown it to me. How much more so is this true of spiritual death. The fact that we see Jews around us who are spiritually drowning obligates us to save them. Our reaching out to save them in a friendly and pleasant manner will certainly bring “Moshiach now.”

I wish you all a good Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Pages 120-126

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, Vayikroh 19:16.

[2]. Ibid.

[3]. Parshas Mishpotim, Shemos 23:5.

[4]. See the appendix to Kesser Shem Tov beginning with Section 127.

Click aquí para una version imprimible.

La porción de esta semana, Tazria, nos habla (entre otras cosas) de las complejas leyes de Tzara’as. La Torah dice^[1] “Esta será la ley del Metzora en el día de su purificación…” Rashi cita las palabras “Esta será la ley del Metzora etc.” y explica que “esto enseña que un Metzora no puede ser pronunciado ritualmente puro en la noche.”

La razón simple para esto es, porque las palabras “en el día de su purificación” aparentan ser superfluas. De esto Podemos entender que alguien puede ser declarado ritualmente puro “en el día de su purificación,” es decir durante las horas diurnas.

Como dicho antes, la Torah comienza hablándonos de la purificación de un Metzora, con las palabras “esta será la ley de un Metzora – זאת תהי’ תורת המצורע.”. Esto también explica la manera en la cual uno puede espiritualmente “sanar,” es decir purificar un Metzora.

Es claro que Tzara’as es una enfermedad espiritual^[2]. Es producida por el pecado de ser “Motzi shem Ra – מוציא שם רע” lo cual puede ser traducido como difamación, esparcir falsos rumores los cuales dañan/manchan el nombre de una persona. Sin embargo, la traducción literal de las palabras es “traer o sacar un mal nombre.” En el sentido espiritual se refiere a traer o hacer descender nombres (letras y recipientes) de objetos/sujetos que no están conectados a, asuntos/sujetos santos o Divinos La forma de rectificar esto es a través de “זאת תהי’ תורת המצורע – esta será la Ley (Torah) del Metzora.” La “cura” para esta enfermedad espiritual es traída al ocuparse con las palabras de la Torah.

Es por ello que la Torah comienza hablándonos del remedio para un Metzora con estas palabras. La principal rectificación para Tzara’as es la Torah. Este es el factor primario, precede y va sobre el traer al Metzora hacia el Kohen. Empero, el estudio de Torah puede tener el efecto deseado, solo y cuando el Metzora es traído al Kohen. El Kohen (hombre de bondad) tiene la habilidad de asegurarse que el estudio de Torah es hecho con la humildad necesaria y apropiada.

!Les deseamos Gutt Shabbos!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe-Traductor

Adaptado de Likutei Sijos Volumen 12, Página 82

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, Vayikra 14:2.

[2]. De otro modo, requeriría el cuidado de un doctor y no de un Kohen

Click here for a printable PDF.

This week’s Torah portion, Tazria, tells us (among other things) the complex laws of Tzora’as. The Torah says^[1] “This shall be the law of the Metzorah on the day of his cleansing …” Rashi cites the words “This shall be the law of the Metzorah etc.” and explains that “this teaches that a Metzorah may not be pronounced ritually pure at night.”

The simple reason for this, is because the words “on the day of his cleansing” appear to be superfluous. From this we understand that one may only be declared ritually pure “on the day of his cleansing,” meaning during the daytime.

As said above, the Torah begins telling us of the purification of a Metzorah with the words “This shall be the law of a Metzorah – זאת תהי’ תורת המצורע.” This also explains the manner in which one can spiritually “heal,” i.e. purify a Metzorah.

It is clear that Tzora’as is a spiritual disease^[2]. It is caused by the sin of being “Motzi Shem Ra – מוציא שם רע” which is translated as libel, spreading false rumors which besmirch another’s name. However, the literal translation of these words is “bringing forth a bad name.” In a spiritual sense it refers to bringing forth and drawing down names (letters and vessels) from objects that are not connected to positive, G-dly things. The way to rectify this is through “זאת תהי’ תורת המצורע – This shall be the law (Torah) of a Metzorah.” The “cure” for this spiritual disease is brought about through being occupied in words of Torah.

This is why the Torah begins telling us of the Metzorah’s remedy with these words. The primary rectification of Tzora’as is Torah. This is the primary factor, over and above bringing the Metzorah to the Kohen. However, Torah study can only have the desired effect if and when the Metzorah is brought to the Kohen. The Kohen has the ability to assure that the Torah study is with the proper humility.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Page 82

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, Vayikroh 14:2.

[2]. Otherwise, it would require the care of a doctor, not a Kohen.

Click here for a printable PDF version.

This week we read the Torah portion of Tazria-Metzora. It tells us that as a result of speaking ill of another Jew, one would become sick spiritually, suffering from a skin discoloration called Tzora’as. When “diagnosed” as having this illness, he is rendered spiritually impure. The level of his impurity is so severe that he is required to leave the “camp,” living in isolation.

Who could diagnose the Metzora, one stricken with this malady, and declare him impure? Not a dermatologist, but rather a Kohen. Our Parshah tells us that[1] “if one has a lesion on his skin … he shall be brought to Aharon the Kohen, or one of his sons the Kohanim.” Rashi cites the words “to Aharon etc.” and explains that “it is a Scriptural decree that the impurity of lesions and their purity do not come about except by the pronouncement of a Kohen[2].”

The Rambam clarifies this with the following words[3]. “Even though everyone is acceptable to assess blemishes, the designation of a person as impure or pure is dependent on a Kohen. If there is a Kohen who does not know how to assess lesions, a sage should observe them and instruct him to say ‘you are impure.’ The Kohen then says, ‘you are impure.’ If the sage tells him to say ‘you are pure,’ the Kohen says, ‘you are pure.’ If the sage says ‘isolate him,’ he isolates him. The pronouncement must be made by a Kohen, as the Torah says[4], ‘their statements will determine every quarrel and every blemish.’ It makes no difference if the Kohen is a minor or intellectually or emotionally incapable. The sage instructs him, and he either releases him from the inspection process or isolates him.”

This ruling is difficult to understand. Why should the status of a Metzorah depend on a Kohen? This is true to the extent that it depends on a Kohen who cannot decide on his own?

One explanation is that this is because Hashem commanded Kohanim “to bless His nation Israel with love.” The fact that Hashem demands something of someone demonstrates that he is capable of fulfilling it. We, therefore, see that Kohanim have an innate love for their fellow Jews.

Who is capable of deciding that a Jew must be isolated from the entire community? Only one who truly loves his fellow Jew. Such a person will not rest until he exhausts every possible way, according to the Torah, to declare his fellow Jew pure.

The lesson for each of us is undeniable. Each of us must strive to be a Kohan, by dedicating our being to the service of Hashem. Then, we will indeed be able to love our fellow as ourselves and find the purity within them.

Have a good Shabbos and a healthy Summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 27, Page 88

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, Vayikroh 13:2.

[2]. Rash’s source is Toras Kohanim 13, 43.

[3]. See Rambam, Laws of the Impurity of a Metzorah Chapter 9, Paragraph 2.

[4]. Devorim 21:5.

Haga clic aquí para obtener un PDF imprimible.

Esta semana leemos la porción de Shemini. En la Parshah pasada leemos de los siete días de preparación del Mishkan, cuando Moshe lo ensamblaba cada día. Esta semana finalmente arribamos al punto donde el santuario portable estaba listo para ser usado; y seguiría siendo usados a través de la travesía de los judíos por el desierto.

La Torah nos dice que los dos hijos mayores de Aharon, Nadav y Avihu, participaron en esta ocasión. Ellos ofrecieron Ketores–Incienso “… cada uno tomo su cazuela, pusieron fuego en ella, y luego pusieron incienso, y trajeron delante de Hashem fuego extraño, que Él no les había mandado.[1]” El resultado de esto fue trágico, como la Torah inmediatamente exclama[2], “salió fuego delante de Hashem y los consumió, y murieron delante de Hashem.”

¿Porque resumieron tan severo castigo? Rashi cita dos opiniones de nuestros sabios; Rabbi Eliezer and Rabbi Yishmael. “Rabbi Eliezer dice que los hijos de Aharon murieron solo porque dieron una decisión halajica delante de Moshe, su maestro. Rabbi Yishmael dice que (la razón por la que murieron es que) ellos habían entrado al santuario después de haber bebido vino.”

¿Qué es lo que esto significa para nosotros; que lección podemos aprender? Ninguno de nosotros puede acercarse, aun remotamente, al exaltado nivel de Nadav y Avihu. Empero, “murieron solo porque dieron una decisión halajica delante de Moshe…” No importa cuán grande uno piensa que es, uno deber ser humilde delante de su maestro. Nadie puede declararse así mismo un Rav, y pensar que no tiene que esperar por la decisión halajica de otro. Esa fue la única razón por la que los hijos de Aharon murieron; “por rendir una decisión halajica delante de Moshe su maestro” asi hacerlo esto empuja/remueve la Shejinah.

No obstante, la humildad no es suficiente. Uno debe esforzarse por comprender lo que estudia a lo máximo de su capacidad. Como Rabbi Yishmael dice, el problema fue que “ellos habían entrado al santuario después de haber bebido vino.”  Vino es la idea spiritual de Bina, es decir entendimiento. Haber bebido vino significa entonces, estar unificado (ser uno) con su entendimiento, y es así como debemos aprender. Aun si, cuando “entramos al santuario,” cuando estamos envueltos en el rezo, debe ser hecho con total humildad.

Jaza’l nos enseñan que “debemos aprender las leyes de Pesaj treinta días antes del jag.” En ellas prendemos que en Pesaj, removemos todo el jametz. Leudar simboliza orgullo. Debemos remover todo el orgullo de nuestro corazón. Que podamos remover todo jametz de nosotros, para servirlo a EL con humildad.

¡Les deseamos a todos gutt Shabbos!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe- traductor.

Adaptado de Likutei Sijos Volumen 12, Paginas 49-56

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, Vayikroh 10:1.

[2]. Our Parshah, Vayikroh 10:2.

Click here for a printable PDF.

This Shabbos, we will read the Torah portion of Shemini, meaning “eighth.” The Jewish Nation spent seven days inaugurating the newly constructed Tabernacle. Finally, on the eighth day, we were to begin using it in earnest. Hashem’s presence would rest upon it.

It was a joyous time for the Jews. All of their dedication and toil in building the Mishkan would bear fruit! However, there was one incident that threatened to mar this celebration. The Torah tells us that as part of the service,[1] “…Aharon’s sons, Nodov and Avihu, each took his pan and put fire in them. They placed incense upon it, and brought a foreign fire before Hashem, which He had not commanded them.” Immediately after that[2], “fire went forth from before G-d and consumed them, and they died before Hashem.” Rashi cites the words from this verse, “and the fire went forth,” and quotes the Midrash Rabbah[3]. The Midrash offers several opinions as to what sin it was that brought about their death.

One opinion which Rashi quotes is, “Rabbi Yishmoel says that they died because they had entered the sanctuary after having drunk wine. The proof is that after their death, the Torah warned the survivors that they are not permitted to enter the sanctuary after having drunk wine[4]. This is analogous to a king who had a faithful attendant, etc., as written in Vayikroh Rabbah.”

The Midrash to which Rashi alludes goes on to explain the analogy. “When the king found him standing at tavern entrances, he severed his head in silence and appointed another attendant in his place. We would not know why he executed the first, but for his commanding the second, ‘You must not enter the doorway of taverns.’ From this, we know why he put the first one to death.”

We need to understand this. If Rashi merely wants to show as where to find the source for the analogy, he could have written: “as it is written in Vayikroh Rabbah.” If he wishes to explain the analogy, why does he just tell us the beginning of the explanation, i.e., that there was “a king who had a faithful attendant, etc.?”

The explanation is that Rashi is telling us all that we need to know. Nodov and Avihu were not yet commanded not to enter the Sanctuary after drinking wine. However, because they were faithful attendants, they were expected to realize that it was inappropriate behavior on their own without being told.

I wish one and all a good Shabbos and a happy Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Page 49

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]. Vayikroh 10:1.

[2]. Vayikroh 10:2.

[3]. Vayikroh Rabbah 12, 1.

[4]. Vayikroh 10:9.

Click here for a printable PDF.

This week we read the Torah portion of Shemini. In last week’s Parshah we read of the seven days of preparing the Mishkan. Moshe would assemble it each day. This week we finally arrive at the point where the portable sanctuary would be ready for use; it would be used each day throughout the Jews’ sojourn in the wilderness.

The Torah tells us that Aharon’s oldest sons, Nodov and Avihu, participated in this occasion. They offered Ketores – Incense. “… each took his pan, put fire in them. They placed incense upon it, and they brought before Hashem foreign fire, which He had not commanded them.[1]” The result of this was tragic, as the Torah immediately exclaims[2], “fire went forth from before the Lord and consumed them, and they died before Hashem.”

Why did they receive such a severe punishment? Rashi cites two opinions of our Sages; Rabbi Eliezer and Rabbi Yishmoel. “Rabbi Eliezer says that Aharon’s sons died only because they rendered a halachic decision before Moshe, their teacher. Rabbi Yishmoel says that (the reason they died was because) they had entered the sanctuary after having drunk wine.”

What does this mean to us; what lesson can we learn from this? None of us can even remotely approach the exalted level of Nodov and Avihu. Nevertheless, “they died only because they rendered a halachic decision in the presence of Moshe their teacher.” No matter how great one thinks he is, he must always humble himself before his teacher. No one may declare himself a rabbi, and think that he has no reason to wait for someone else’s ruling. That was the sole reason that Aharon’s sons died; “they died only because they rendered a halachic decision in the presence of Moshe their teacher.” Doing so pushes away the Shechinah.

However, humility alone does not suffice. One must strive to grasp everything he learns to the best of his ability. As Rabbi Yishmoel said, the problem was that “they entered the sanctuary after having drunk wine.”  Wine is the spiritual idea of Binah, meaning understanding. Having drunk wine means that one is at one with his understanding. That’s the manner in which we must learn. However, when we “enter the sanctuary,” when we are involved in prayer, it must totally be with the greatest humility.

The Sages teach us that “we learn the laws of Pesach thirty days before the holiday.” For Pesach, we must remove and destroy all of our Chometz – leaven. Rising symbolizes the concept of haughtiness. We now find ourselves within those thirty days. May we succeed in removing all of the Chometz from within ourselves.

I wish one and all a happy Pesach and good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Pages 49-56

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, Vayikroh 10:1.

[2]. Our Parshah, Vayikroh 10:2.