For a printable PDF, click here.

This week we read Parshas Terumah. It tells us Hashem’s specific commands to build the Mishkan – Tabernacle and how we must construct it. Similarly, it tells us of the construction of the vessels which were to be used in the Tabernacle as part of the daily service which was performed there.

Among these vessels was the Menorah. It was to stand within the Mishkan and was lit every day. The Torah tells us that[1], “you shall make a menorah of pure gold. The Menorah shall be made of hammered work; its base and its stem, its goblets, its knobs, and its flowers shall be (one piece) with it.”

Why does the Torah use the passive voice (“the Menorah shall be made”), rather than the active voice (“you shall make the Menorah”)? As usual, Rashi explains this to us. He cites the words from our verse “the Menorah shall be made,” and explains as follows. “(It shall be made) by itself. Since Moshe found forming the Menorah difficult, Hashem told him to “Cast the talent (about sixty-four pounds) of gold into the fire, and it will be made by itself.” Therefore, the Torah does not write that you shall make, but rather “it shall be made.”

However, we need to understand Rashi’s words. G-d’s commands regarding the Tabernacle and its vessels were incredibly intricate. Granted, the Menorah was extremely detailed. Nonetheless, we need to understand what specific detail Moshe found difficult with this particular item. We cannot say that the construction of the Menorah was more difficult than that of other items, which were all extremely detailed.

This can be explained as follows. The Sages tell us[2] that the Menorah served as “testimony to the entire world that Hashem’s presence rests among the Jews.” In other words, the Menorah served to illuminate the world, not just the Mishkan. That was Moshe’s difficulty. He understood the building of the Menorah with all of its many details. However, he could not understand how a physical candelabra could illuminate the spiritual darkness of this world.

Hashem answered his question as follows. Granted, something of this nature cannot be accomplished by a human being. However, throw the piece of gold into the fire, and I will make it into a Menorah. I will give it the ability to bring light to the spiritual darkness.

Everything in Torah provides us with a lesson for all times. May the Menorah within each of us cause the world to shine, and bring Moshiach now!

Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 174

HAYOM YOM – 29 SHEVAT
THE ALTER REBBE ONCE SAID: “THE COMMENTARY OF RASHI ON THE CHUMASH IS ‘THE WINE OF THE TORAH.’ IT UNLOCKS THE HEART AND REVEALS ONE’S ESSENTIAL LOVE AND FEAR [OF HASHEM]. THE COMMENTARY OF RASHI ON THE GEMORAH UNLOCKS THE MIND AND REVEALS THE ESSENCE OF ONE’S MIND”

[1]. Our Parshah, Shemos 25:31.

[2]. Talmud Shabbos, Page 22, b.

This week we read Parshas Terumah. It tells of Hashem’s specific commands to Israel to build the Mishkan – Tabernacle; this was the “portable” Temple with which the Jews traveled for the forty years during which they wandered in the wilderness.

Hashem commanded Moshe to build the Mishkan from materials which the nation donated in the desert. Hashem told Moshe to[1] “speak to the Jewish Nation, and have them take for Me an offering…” Rashi cites the words “and has them take for Me” and explains as follows. “for me, (in other words) dedicated to My name.”

There is a well-known question which many commentaries ask regarding this verse. Why were the Jews told to “take an offering for Me?” It would seem to have been more appropriate to command them to “give Me an offering!” They were not taking the donations for Hashem’s sake; they were giving them!

We can answer this question and understand our verse together with Rashi’s comments on a deeper level. We are all aware that we must give Tzedokoh for Hashem’s sake, i.e., for the Mitzvah. However, it seems counter-intuitive for one to take, to receive a donation for Hashem’s purpose. After all, he accepts the gift to feed himself and his family. The Torah is telling us here that we must also receive Tzedokoh for the sake of the Mitzvah.

It is written in holy books[2] the reason that Hashem created the world in a manner that the poor must receive from the wealthy is so that Tzedokoh and kindness should exist in the world.

That is why one who is impoverished must receive money from he who is wealthy. We must do this for Hashem’s sake. Only in this manner is it assured that we fulfill G-d’s purpose in creating the world will be carried out; there will be goodness and kindness in the world. One is fulfilling of Creation by “taking” an offering.

May we all share what we have with those around us. Then we can be sure that the redemption will come in the merit of Tzedokoh.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Beginning with Page 908

DEDICATED IN HONOR OF
the Lubavitcher Rebbe
* * *
מוקדש לזכות
כ”ק אדמו”ר נשיא דורנו מליובאוויטש

[1]. Our Parshah, Shemos 25:2.

[2]. See Sefer Hamaamorim 5628 (1868) the discourse beginning with the words “Tiku.” See also Shemos Rabbah Chapter 31, 5, and the Midrash Tanchumah, ibid.

Click here for a printable PDF.

This week’s Torah portion is Mishpotim. The Parshah begins by telling us that Hashem told Moshe,[1] “these are the ordinances (Mishpotim) which you shall place before them (meaning the Jewish Nation).” We need to understand, why does the Torah say that Moshe shall “place the ordinances before” them? It would seem more appropriate for the Torah to have said that these are the ordinances that Moshe shall teach them?”

Rashi cites the words from this verse “that you shall place before them, and explains as follows. “Hashem said to Moshe, do not think of saying, ‘I will teach them the chapter or the law two or three times until they know it well, just as it was taught (to me). However, I will not trouble myself to enable them to understand the reasons for the matter and its explanation.’ That is why it is written, ‘you shall place before them.’ You shall set the Torah before them like a table, set and ready to eat from.”

Rashi is telling us how Hashem told Moshe Rabbeinu to teach the Jews. Moshe must care about his students, and not just fulfill the task assigned to him by Hashem. He must make sure that his students understand the Torah which he is teaching them. It is not enough for him to simply present the material two or three times, and assume that they understood what he taught them.

This itself presents us with a great lesson. There are unfortunately teachers who present Torah to their students without concern whether the students understood the material. We must learn from Moshe to make sure that we are presenting the Torah in a manner that the students understand. Otherwise, we must explain it again and again, always looking for clearer manners of expressing the lesson, new allegories etc. with which the students can connect.

There still remains a difficulty in Rashi’s words. Why does he write “two or three times?” We know that Rashi’s choice of words is exact; he certainly did not choose these numbers randomly!

The explanation is based on what the Talmud says[2]; “one is obligated to teach his students a lesson four times.” In other words, generally speaking, four times is enough for the student to comprehend and retain what he learned. However, according to the words of the Talmud, two or three times would not suffice. From this, we can see just how precise Rashi’s words are.

I wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 9, Page 38

לזכרון הרבנית הצדקנית
מרת חי’ מושקא ע”ה ז”ל
בת כ”ק אדמו”ר אור עולם
נזר ישראל ותפארתו צדקת ה’ עשה
ומשפטיו עם ישראל ורבים השיב מעון
מרנא ורבנא יוסף יצחק
זצוקללה”ה נבג”מ נ”ע זי”ע
*
נפטרה ביום רביעי פרשת משפטים
כ”ב שבט שנת תשמ”ח
ת. נ. צ. ב. ה.
*
אשתו של כ”ק אדמו”ר נשיא דורנו

[1]. Our Parshah, Shemos 21:1.

[2]. Talmud Erchin, 53, b.

Click here for a printable PDF.

This week’s Torah portion, Shemos, is the beginning of the second book of the Torah. It begins by describing the slavery which our forefathers bore in the land of Egypt. The Parshah goes on to tell us of the birth of Moshe, who would ultimately redeem us from our Egyptian exile.

Through a series of miracles, Moshe grew up up in Paroh’s palace. When he was older, he went out to see what was going on with his fellow Jews. The Torah tells us that[1] “He went out on the second day, and behold, two Jews were fighting. Moshe said to the wicked one, ‘Why will you strike your friend?’ “

The Torah says that the one was wicked. Why was he considered evil? Because he will (in the future tense) strike his friend. Why should he be considered sinful now? He did not yet hit anyone; he merely raised his hand!

Rashi cites the words from the verse “why will you strike,” and answers this question. He writes that “Although he had not (yet) hit him, he is called wicked for raising his hand (to strike him).”

However, we need to understand this. Rashi does not explain why one is considered evil for merely raising his hand to strike his fellow. He is only telling us that this is the case.

We can explain this as follows. Hashem created each of us[2] “to serve our Creator.” From this, we understand that He created each limb, every organ of the body, to help fulfill this goal.

For example, Hashem created a hand to give to another, i.e.,[3] “a hand which distributes Tzedokoh.” However, if one does not use his hand to benefit his fellow; to the contrary, he uses it to strike his fellow, he is sinning. He is misappropriating his hand, misusing it.

In other words, the very act of lifting his hand, although he did not yet hit anyone, contradicts the very purpose for which Hashem created his hand. Therefore, the sin against Hashem begins with the act of lifting his hand.

Let us all make sure to learn from this week’s Parshah. We must use every fiber of our being to provide goodness and kindness to all of those with whom we come into contact. Then we will be sure to bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 31, Page 5

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS SON-IN-LAW AND DAUGHTER
RABBI SHMUEL AND RIFKA שי’MENDELSOHN
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י חתנו ובתו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Shemos 2:13.

[2]. See the Mishnah and Beraysoh at the end of Tractate Kiddushin.

[3]. See Tanya Chapter 23.

Para una versión imprimible, haga clic aquí.

Esta semana leemos Parshas Yisro. Esta porción continua donde la porción de Torah anterior había quedado. Primero, leemos sobre la opresión de los Judíos en Egipto; la Torah habla luego de su liberación a través de muchos milagros, incluyendo la apertura del mar. Finalmente, en esta porción leemos acerca de la entrega de la Torah a los Judíos por parte de Hashem. Todo el pueblo oyó los “Diez Mandamientos” directamente del Todopoderoso.

Originalmente, cuando Hashem mando a Moshe a sacar a los Judíos de Egipto, Él le dijo[1] “… cuando saques al pueblo de Egipto, adoraras a Di-s en esta montaña.” Ósea, todo el propósito del éxodo de Egipto, fue para que los Judíos recibieran la Torah.

Es sabido que la Tora repite el decálogo “Diez Mandamientos.” Esta escrito en la porción de esta semana, basado en el orden en que estos eventos ocurrieron[2]. Y fueron repetidos una vez más al final de los 40 años en el desierto. Allí Moshe repite estos mandamientos a los Judíos que están a punto de entrar en la Tierra[3].

Hay un numero de diferencias entre las dos versiones de estos mandamientos. La diferencia más notable está en el mandamiento de guardar Shabbos. En nuestra porción dice[4] “Recuerda el día de Shabbos para santificarlo.” Mientras que al final de los 40 años[5] dice “Guarda el día de Shabbos para santificarlo” Como podemos reconciliar estas dos versiones?

Que palabra dijo Hashem; ¿recuerda o guarda? Rashi explica que las dos palabras fueron dichas simultáneamente.

Esto puede ser entendido con una historia acerca de uno de los jasidim del alter Rebbe. Este jasid era extremadamente piadoso, aun así, era a su vez inculto. El hacia davening (el rezo) de los tres rezos diarios, recitando cada palabra con grande devoción y amor. Esto era cierto, no obstante, el hecho de que no era claro si siquiera entendía o no el significado de las palabras.

Uno de sus compañeros jasidim le pidió que explicara esto. Davening en forma extensa significa que uno reza con (es decir meditando en) un profundo concepto. ¿En que se concentraba el?

El respondió que una vez el oyó a su Rebbe decir lo siguiente. “Las palabras recuerda y guarda fueron dichas en la misma declaración (articulación). Con cada palabra que nosotros articulamos, debemos hacer los dos recordar y guardar la unicidad de Di-s.”

Así era como el rezaba. Debemos aprender de el, a sentir la unicidad de Hashem en todo aspecto y detalle de nuestras vidas.

Les deseamos a todos un gutt Shabbos!

Rabbi Shmuel Mendelsohn,

Rabbi Yochanan Salazar Loewe -traductor

Adaptado de Likutei Sijos Volumen 14, Pag 22

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[1]. Parshas Shemos, Shemos 3:12.

[2]. Esta Parasha, Shemos 20:2-14.

[3]. Parshas Va’esjanan, Devarim 5:6-18.

[4]. Esta Parasha, Shemos 20:8

[5]. Parshas Va’esjanan, Devarim 5:12.

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The name of this week’s Parshah is Yisro. The reason for this is because Yisro, Moshe Rabbeinu’s father in law, features prominently in our Torah portion. He traveled from his home in Midian in order to visit his son-in-law and the Jewish nation.

Yisro objected to the way things were done in the wilderness. The Torah tells us that[1] “it happened on the next day that Moshe sat down to judge the nation. The people stood before Moshe from the morning until the evening.” Yisro objected to the fact that Moshe alone judged the people.

He suggested that there be a hierarchy of judges from among the most significant people of the nation; only the most difficult cases should be brought before Moshe. In this manner, the people would not have to wait for judgment “from the morning until the evening.” Not only did Moshe agree to his father-in-law’s suggestion, but G-d Almighty himself was in agreement. This is the procedure that is followed throughout history.

The Torah is not a history book. The Torah only tells us about an event if it teaches us a lesson in the service of Hashem. Why does

the Torah specify that Yisro offered his suggestion on “the next day?” Furthermore, the Torah does not even tell us when “the next day” was. Which day did it follow?

Rashi cites the words from the verse “it happened on the next day” and explains as follows. “This was the day after Yom Kippur … Now, what is meant by “on the next day”? On the day after Moshe descended from the mountain.”

From this, we can learn an essential lesson in our Divine service. No matter how great we are, no matter how lofty a level we have reached, there is always room for us to improve. Yom Kippur had just passed and G-d forgave on the Jews. Our leader had just come down from Mount Sinai. Yet we were able to soar to even greater heights! Yisro brought about a (seemingly) new aspect of the Torah. Even after Yom Kippur, it was possible to attain an even greater level.

This brings to mind the story with the Rebbe Rashab. He was asked what our service of Hashem must be after Yom Kippur. This follows ten days of Teshuvah, anointing Hashem as our King, and attaining forgiveness. The Rebbe answered that, “now we must first do Teshuvah.”

Wherever we are, whatever level we have reached, we must constantly strive to go even higher.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Farbrengen of Tu Bishvat, 5742

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[1]. Our Parshah, Shemos 18:13.

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This week we read Parshas Yisro. It picks up where the past few Torah readings left off. First, we read of the Jew’s oppression in Egypt; the Torah then told of their deliverance through many miracles, including the splitting of the sea. Finally, in this week’s portion we read of the Jew’s receiving the Torah from Hashem. The entire nation heard the “Ten Commandments” directly from the Almighty Himself.

Originally, when Hashem commanded Moshe to take the Jews from Egypt, He told him[1] “… when you take the people out of Egypt, you will worship G-d on this mountain.” In other words, the entire purpose of the exodus from Egypt, was in order that the Jews to ultimately receive the Torah.

The Torah actually repeats the “Ten Commandments.” It is written in this week’s Torah portion, based on the order in which events took place[2]. It is repeated once again at the end of the 40 years of wandering in the wilderness. There Moshe repeats these commandments to the Jews who are on the verge of entering the Holy Land[3].

There are a number of differences between both versions of these commandments. The most noticeable difference is found in the commandment to keep Shabbos. In our portion it says[4] “Remember the day of Shabbos to sanctify it.” At the end of the 40 years[5] it says “Keep the day of Shabbos day to sanctify it…” How can we reconcile these two versions?

Which word did Hashem say; remember or keep? Rashi explains that both words were spoken simultaneously.

This can be understood with a story of one of the Alter Rebbe’s Chassidim. This Chossid was extremely pious, nevertheless he was also unlearned. He would daven each of the three daily prayers at great length, reciting each word with great love and care. This was true, despite the fact that it was unclear whether or not he even understood the meaning of the prayers.

One of his fellow Chassidim asked him to explain this. Davening at length means that one prays with (while thinking about) a deep concept. What was he concentrating on?

He responded that he once heard his Rebbe say the following. “The words remember and keep were both said with one utterance (word). With each and every word we utter, we must both remember and keep the oneness of G-d.”

That was how he prayed. My we all learn from him, to fill the oneness of Hashem in every aspect of our lives.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 224

CLICK HERE TO DEDICATE
“PEARLS OF RASHI”
YOU CAN DEDICATE THESE “PEARLS”
IN HONOR OR IN MEMORY OF A LOVED ONE.
THESE DEDICATIONS ARE AVAILABLE FOR
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$100.00 PER MONTH
OR $1,000.00 PER YEAR

[1]. Parshas Shemos, Shemos 3:12.

[2]. Our Parshah, Shemos 20:2-14.

[3]. Parshas Vo’eschanan, Devorim 5:6-18.

 

[4]. Our Parshah, Shemos 20:8

[5]. Parshas Vo’eschanan, Devorim 5:12.

 

For a printable PDF, click here.

This week we read Parshas Beshalach. It tells us, among other things, of the Manna – Mon. This was food from heaven, which sustained the Jewish nation throughout the forty years in the desert.

Every day each Jew would find his allotted amount, neither more nor less. No one was allowed to “put away Mon for a rainy day.” Each day they received the exact amount for their needs.

The only exception to this was Shabbos. Every Friday, the Jews received a double portion of Mon, enough for Friday and Shabbos[1]. The Torah describes this as follows. Moshe told the Jews that[2] “See that Hashem has given you the Shabbos. Therefore, on the sixth day (Friday), He gives you Mon for two days. Each person should remain in his place; let no man leave his place on the seventh day.” Rashi cites the words “let no man leave, etc.” He writes that “these are the 2,000 cubits of the Sabbath limit.” This means that on Shabbos, one may not travel 2,000 cubits outside of his place, i.e., outside of his city. In modern units of measure, that is the equivalent of approximately 3,000 feet.

There is a spiritual explanation to the prohibition of going outside of the Techum – the limit of 2,000 cubits.

The Torah commands us that[3] “Six days may you work and perform all your labor.” There is a time, namely the six weekdays, that one may be occupied with mundane activities. During this time, one may perform acts that are not related directly to Torah and Mitzvos. The only condition is that[4] “if you eat the toil of your hands, you are praiseworthy, and it is good for you.”

This means that during the time that one may be occupied with mundane toil, he may only do so with his hands. His head and heart must be exclusively devoted to Torah and Mitzvos.

When may our hands be involved with matters involving this world? This is only true during the weekdays. However, on Shabbos, which is exclusively dedicated to Torah and Mitzvos, one’s hands may not be used for mundane matters. However, one may not even use one’s feet for ordinary purposes! This means to say that all of one’s faculties may only be immersed in Torah and Mitzvos.

May we learn from this to use our entire being purely for Torah matters. This is certainly true of Shabbos. However, even throughout the week, our heart and brain must be immersed in Torah. In this manner, we will certainly bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 71

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS SON-IN-LAW AND DAUGHTER
RABBI SHMUEL AND RIFKA שי’MENDELSOHN
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י חתנו ובתו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. That is why we recite a blessing over two loaves of bread, called Challah, on Shabbos.

[2]. Our Parshah, Shemos 16:29.

[3]. Parshas Yisro, Shemos 20:9.

[4]. Tehillim 128:4.

Click here for a printable PDF.

This week we read the Torah portion Beshalach. It tells us of the incredible miracle of the splitting of the Red Sea. The Jewish nation had left Egypt a week earlier. Pharaoh had a change of heart and decided to capture the Jews and restore them to their former status as slaves. The Egyptian troops were coming closer to the Jews from behind; in front of them, all that they could see was the sea. It seemed hopeless. What did the Nation of Israel do?

The Torah tells us that[1] “Pharaoh drew near, and the children of Israel lifted their eyes, and behold! The Egyptians were coming after them. They were terrified, and they cried out to Hashem.” Rashi, explaining this verse, tells us why they cried to Hashem. “They grasped hold of their ancestor’s trade (meaning that they prayed).” Rashi then gives examples to demonstrate that each of our forefathers prayed.

We have discussed several times how precise Rashi is with his language. Why would he refer to prayer as a trade? One is regularly engaged in his trade. On the other hand, prayer, which is a request for one’s needs, would seem to apply only when one has a need. This instance is a perfect example. The Jews felt that they were facing certain death, so of course, they prayed!

The explanation is that our perception of prayer is not entirely correct. We think of worship solely as a request for our needs. This implies that the primary purpose of prayer is for the individual’s benefit. One needs something, G-d supplies his need.

However, the fact is that Tefillah – Prayer is not merely for the individual’s needs. The Rambam writes that[2] “the positive commandment to pray is to serve Hashem every day through praying.”

The Rambam’s description of prayer teaches us that Tefillah is much more than a way of receiving our needs. Instead, it is a way to serve G-d, thereby coming closer to Him.

This is why Rashi specifically uses the word “trade” to describe prayer. We must continuously pray because we have a constant need to draw ourselves closer to Hashem. It is not merely an act we do to obtain our requirements; it is one of the most important ways we have of connecting to Hashem.

Granted, prayer also serves the purpose of reminding ourselves that the only One Who can supply our needs is Hashem. One constant need that we all have is the coming of Moshiach and our redemption from this exile. We should all pray for this, and Hashem will undoubtedly answer our prayers.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 52

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
AND IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY THEIR CHILDREN
RABBI SHMUEL AND RIFKA שי’MENDELSOHN
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
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*
ולעילוי נשמת
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ת. נ. צ. ב. ה.
*
נדבת חתנם ובתם שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Shemos 14:10.

[2]. See the heading to the Rambam’s Laws of Prayer. It is. known that he wrote the headings himself.

Click here for a printable PDF.

This week, we read in the Parshah how the Jews finally left Egypt! First, we learned of the nation’s dramatic descent to Egypt, its enslavement and Moshe Rabbeinu’s mission from Hashem to deliver the Jews from Egyptian bondage. This week, after ten plagues, it finally happens; the entire Jewish nation leaves Egypt under Moshe’s leadership.

Hashem gives the Jews very detailed instructions for their departure. Among them is to bring a Korbon Pesach, a Paschal lamb the night before they leave. This is why throughout the generations, when there was a Bais Hamikdosh, the Jews brought a Pesach sacrifice the day before the holiday, which they ate that evening. The years that there was no Temple (may it speedily be rebuilt) the Jewish Nation has a Seder with a remembrance of the offering.

Specifically, the Hashem told Moshe Rabbeinu to[1] “Speak to the entire community of Israel, saying, ‘On the tenth of this month, let everyone take one lamb for each home, a lamb for each household … You shall have a perfect male lamb in its first year; you may take it either from the sheep or from the goats. You shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon.’”

There is something here that requires explanation. We said that throughout the generations, Jews would offer the sacrifice the day before Pesach (the 14th of Nissan), and eat it that night. There is no mention of taking the animal on a specific date. Yet on the very first Pesach when the Jews were actually leaving Egypt, the commandment was to take it “on the tenth of this month.” In other words, they had to keep the animal in their homes for four days. Why?

Rashi asks this question. “Why was the animal set aside four days before its slaughter? This was not required in the Passover sacrifice of later generations.”

One answer to this question is as follows. One can make a decision to do something radical on the spur of the moment, without really considering the facts. Sheep were one of the deities of the Egyptians. It could be very dangerous for the Jews to slaughter these animals in front of the Egyptians who worshipped them.

Four days allows enough time for rational consideration; for one to make a rational, calm decision. The fact that they did wait four days, demonstrated that they sincerely followed Hashem.

May the words of the prophet be fulfilled[2]; “As in the days of your exodus from Egypt, I will show wonders (with the coming of Moshiach).”

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 114

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS SON-IN-LAW AND DAUGHTER
RABBI SHMUEL AND RIFKA שי’MENDELSOHN
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י חתנו ובתו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Shemos 12:3-6.

[2]. Micha 7:15.