Click here to download a printable PDF.

This week’s Torah reading is called by the name Chayei Soroh, meaning “The Life of Soroh.” The apparent reason for this is because the portion begins by saying that[1] “The life of Soroh was one hundred years and twenty years. and seven years. These were the years of the life of Soroh.”

This, however, is difficult to understand. The entire Parshah is called by the name “The Life of Soroh,” hence, every part of this reading must focus on Soroh’s life. Despite this, we find that after telling us that Soroh lived for 127 years, the Torah says that[2] “Soroh died in Kiryas Arba, which is Chevron …” How can we reconcile the fact that we are told of Soroh’s passing at the beginning of a Parshah which is called by the name “The Life of Soroh?”

This can be explained as follows. The entire Torah portion does indeed discuss things that took place after our matriarch Soroh’s passing. Nonetheless, everything which took place due to her influence[3].

Among that which was influenced by Soroh’s life, was Avrohom’s search for a Shidduch, a proper match for his son Yitzchok. Immediately prior to beginning his quest, the Torah tells us that[4] “Avrohom was old, advanced in days. Hashem blessed Avrohom with everything.”

What exactly does it mean that Avrohom was blessed “with everything?” Rashi explains that “the words ‘with everything’ -בַּכֹּל in Hebrew, is numerically equal to the word ‘son’ – בֵּן in Hebrew; both equal 52. Since he had a son, he had to find a wife for him.”

What lesson can we learn from Rashi – why is it relevant that Hashem blessing Avrohom “with everything” is the equivalent of blessing him with a son? Avrohom was indeed blessed with everything. He was a wealthy man! There is no need to look for other blessings.

The explanation is, that among the obligations of a father to his son, is to marry him off. Rashi is telling us that it makes no difference whether the father is blessed with material wealth or not. Regardless, he must fulfill his obligation.

The same is true of all of one’s obligations; whether we feel up to the task or not. We must follow the example of Avrohom, thereby bringing Moshiach now.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 346

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, Bereishis 23:1.

[2]. Our Parshah, Bereishis 23:2.

[3]. See Likkutei Sichos Volume 15, beginning with page 145 at length.

[4]. Our Parshah, Bereishis 24:2.

Click here to download a printable PDF.

In this week’s Torah reading, Vayeiro, we read of Avrohom and Soroh miraculously having a baby; our forefather Yitzchak. Despite the fact that Avrohom was already 100 years old, and his wife Soroh, our matriarch, was 90 years old, G-d’s promise that they would have children was fulfilled. They finally gave birth to a son who would continue the chain of Judaism which his father began.

This great miracle caused Soroh to declare[1], “Who would have said to Avrohom that Soroh would nurse children, for I have given birth to a son in his old age!” Rashi cites the words from the verse “Soroh would nurse children (in the plural),” and explains as follows. “Why is the word ‘children’ in the plural? On the day of the feast[2], the princesses brought their children with them, and she nursed them. (Why? Because) they were saying that, ’Soroh did not give birth, but rather she took in a foundling from the street.’” In other words, she demonstrated that despite her advanced age, she was capable of nursing babies, many babies. Hence, they knew that she had been pregnant.

It seems that Rashi’s comments are open to question. Granted, the fact that “Soroh would nurse children” proved that she was pregnant. However, it did nothing to dispel the claim that Avrohom was not the father. Further on the Torah tells us that[3] “These are the generations of Yitzchok the son of Avrohom; Avrohom begot Yitzchok.”  Rashi cites the words “Avrohom begot Yitzchok” and explains as follows; “the scoffers of the generation were saying that Soroh had conceived from Avimelech, for she had lived with Avrohom for many years and had not conceived from him.”

Here, in our verse, this does nothing to assuage this false claim. It only demonstrated that Soroh was pregnant; however, it did nothing to show that Avrohom was the child’s father!

The explanation is, that the princesses of whom Rashi speaks did not question that Avrohom was the father. They knew that Avrohom was able to father Yishmoel at age 86! The only ones who had a question were the “scoffers of the generation.” These were individuals whose constant occupation was laughing at others. They are not looking for answers; they only seek questions, to be used as ammunition for mocking others.

May Hashem grant us the strength to stand up to these people, and never be ashamed of doing the right thing.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

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, Bereishis 21:7.

[2]. They made a feast when Yitzchok was weaned. See our Parshah, Bereishis 21:8.

[3]. See the beginning of Parshas Toldos, Bereishis 25:19.

Click here to download a printable PDF.

In this week’s Torah Portion, Lech Lecho, we are told that[1] “After these incidents, the word of the Hashem came to Avrom in a vision, saying, ‘Do not fear, Avrom; I am your Shield! Your reward is extremely great.

To which incidents was the Torah referring? Why did Hashem mention Avrom’s merit? Rashi explains that the incidents referred to were Avrom’s miraculous victory over the kings. In Rashi’s words, “After this miracle had been wrought for him, that he slew the kings, he was worried and said, ‘Perhaps I have received the reward for all my righteous deeds.’ Therefore, Hashem said to him, ‘Do not be afraid, Avrom, I am your Shield’ from punishment. You will not be punished for all those souls that you have slain. As far as your being worried about receiving reward, your reward is exceedingly great.”

Avrom’s reward was indeed exceedingly great. Yet we need to understand why that made a difference to him. The Rambam writes that[2] “one who serves Hashem out of love … he is occupied with Torah and Mitzvos … neither due to any ulterior motive … nor to inherit that which is good. He performs that which is good simply because it is good. This is an extremely lofty level. It is the level of our forefather Avrohom, who served G-d purely out of love.” This being the case, why would he worry about having used up his merit? We see that merit, or reward meant nothing to him.

The explanation is, that in fact the reward in and of itself was not a consideration for Avrom. He was fully prepared to do whatever it took to serve Hashem, with or without reward. In his mind the reward served only one purpose. It would be a great sanctification of G-d’s name for all to see the incredible reward which Hashem showered upon him.

We inherit our abilities from our forefathers. They are the source of our Jewish DNA. We are all the recipients of great rewards. May we all use our ability to serve G-d under any and all circumstances. Through this we will certainly merit the complete and true redemption now. May all of our actions be for the sake of Hashem’s honor, bringing the complete and true redemption.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

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, Bereishis 15:1.

[2]. Rambam, Laws of Teshuvah, Chapter 10 Section 2. See also his Commentary to the Mishnah, Tractate Sanhedrin, Chapter Chelek in the introduction. See as well his Book of Commandments, Positive Commandment Number 3.

Click here to download a printable PDF.

In this week’s Torah Portion, Lech Lecho, we are told that Avrom built an altar to Hashem. The Torah says that[1] “Avrom pitched his tents, and came and lived in the plain of Mamre, which is in Chevron. There he built an altar to G-d.”

Earlier in the Parshah, we are told of two other altars that Avrom built. First the Torah tells us that[2] “Hashem appeared to Avrom, and He said, ‘To your descendants I will give this land.’ There he built an altar to the Lord Who had appeared to him.” Rashi explains that his reason for constructing this altar was “for the good tidings (which he heard from Hashem) concerning his descendants, and the good tidings concerning the Land of Israel (which he heard from Hashem).” We then find that[3] “Avrom moved from there to the mountain, east of Bais El, and he pitched his tent. Bais El was to the west and Ai was to the east. There he built an altar to the Lord, and he called in the name of the Lord.” Rashi also explains the reason for his constructing this altar. “He prophesied that his progeny would sin there because of Achan’s sin, and he prayed for them there[4].”

We find that Rashi finds a need to explain why Avrom built these two altars. However, he offers no explanation whatsoever as to why Avrom built the first altar we discussed. We know that Rashi explains everything which the beginning student needs to know in order to understand “Peshat,” the simple meaning of the Torah. Therefore, just as we need to understand what Rashi writes, we need to understand that which he does not write. Rashi found it necessary to explain the reason for building the first to altars. Why did he not find a need to explain the third?

One explanation is as follows. Avrom built the first altar for personal reasons; Hashem promised him progeny and the Holy Land. He built the second for a greater purpose; as atonement for sins. The third and greatest altar was built with no motive in mind. It did not have any benefit whatsoever for any individual; it was built solely for G-d’s honor. Therefore, Rashi does not write any reason for its building. It served no “earthly” purpose.

May we merit to learn from our forefather Avrom; that all of our actions should be for the sake of Hashem’s honor. May this lead to the complete and true redemption.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

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, Bereishis 13:18.

[2]. Our Parshah, Bereishis 12:7.

[3]. Our Parshah, Bereishis 12:7.

[4]. For the details of Achan’s sin and its repercussions, see the Book of Yehoshua, Chapter 7.

 

Click here to download a printable PDF.

This week’s Torah portion, Noach, tells us of the devastating flood which destroyed most of the world. How was the world repopulated? Hashem commanded Noach to build an Ark. This served as a sanctuary for himself, his family and at least two of each type of animal.

Quite a bit changed in the aftermath of the Flood. Until that point, we were all commanded to be vegans. All of the inhabitants of the earth, people as well as animals, were only permitted to eat of that which grew from the ground. After the Flood, permission was granted to eat meat.

There were several conditions that went along with the permission to slaughter and eat meat. There was a prohibition to eat from an animal who was still alive. Additionally, the Torah tells us[1] “But your blood, (the blood) of your souls, I will demand. From the hand of every beast I will demand it. From the hand of man, from the hand of each man, his brother, I will demand the soul of man.” Rashi cites the words “but your blood,” and explains them as follows. “Even though I permitted you to take the life of animals, your blood I will demand of one who sheds his own blood, (meaning one who commits suicide). According to Peshat, which is the simple explanation of the Torah, this prohibition includes shedding one’s blood even if it causes no damage whatsoever.

This provides us with an answer to a very famous question. We are taught that our patriarchs fulfilled all of the Mitzvos before they were commanded. Yet there is one Mitzvah which Avrohom did not perform until Hashem told him to do so; the commandment of circumcision. Many of the commentaries struggle with this question.

Based on the above we have a simple explanation. The commandments which were given to Noach apply to all of mankind. They are obligatory for each and every human. By keeping the Torah, the patriarchs went above and beyond what demanded of them. Because of the prohibition of shedding one’s own blood, Avrohom was not allowed to circumcise himself until he was explicitly told to do so.

May we all be careful to observe everything which G-d demands of us. In this manner, we will certainly merit the complete and true redemption through Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Beginning with Page 138

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, Bereishis 9:5.

Please click here to download PDF.

In this week’s Parshah, Noach, the Torah tells us of the devastating flood which was brought to the world. From among the people of the world, only Noach and his family were saved.

In describing Noach, the Torah tells us that[1] “… Noach was a righteous man, he was perfect in his generation …” We need to understand why the Torah specifies that “he was perfect in his generation.” Rashi’s comments on this verse and explains this. “Some of our Sages interpret the words ‘in his generation’ favorably. If he lived in a generation of righteous people, he would have been even more righteous. Others interpret it derogatorily. In comparison with his generation, he was righteous. However, if he lived in Avrohom’s generation; he would not have been considered of any importance[2].”

We need to explain why there are Sages who explain the Torah’s words in a derogatory manner. We find that “the Torah does not (even) make a negative statement about an impure animal[3].” How much more so would the Torah refrain from making a derogatory statement about a Tzaddik! We must say that the Torah says this in order to teach us a very important lesson.

The Alter Rebbe explains[4] that Hashem’s command to Noach to “enter the Ark[5]” actually alludes to a much deeper concept. The waters of the flood actually represent the concerns that we have about making a living and our worries about matters of this world. These indeed form an ongoing flood. The only way in which we can be saved from this is by entering the words of Torah and Tefillah.

One might think that such action can only save a Tzaddik of Noach’s stature. However, for a simple person such as myself, it may be “too little too late.” Therefore, the Sages make a point of telling us that “some interpret it derogatorily … had he been in Avrohom’s generation he would have been considered nothing.” Entering the Ark, the words of Torah and prayer can save all of us from the flood of this world, despite his stature.

Each of us must take this lesson to heart and enter the Ark, the words of Torah and prayer. As a result of this may we merit the complete and true redemption through Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Beginning with Page 279

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]. Parshas Noach, Bereishis 6:9.

[2]. Talmud Sanhedrin 108, b.

[3]. Talmud Bava Basra 123, a.

[4]. See Torah Ohr to this week’s Torah portion.

[5]. Please note that the Hebrew word for Ark can also be translated to mean words.

Click here to download PDF.

This week we read Parshas Bereishis, which is the first portion in the Torah. This portion tells us how Hashem created the world during the first six days of Creation and rested on Shabbos, the seventh day.

On the fifth day of Creation, Hashem created all fish and fowl, as it is written[1], “G-d created the great sea monsters, and every living creature that crawls, with which the waters swarmed … according to their kind, and every winged fowl, according to its kind. And Hashem saw that it was good.”

Rashi cites the words “the … sea monsters,” and teaches us that this refers to “the great fish in the sea. In the words of Aggadah[2], this refers to the ‘Livyoson’ (Leviathan) and its mate, for He created them male and female …”

What is the deeper meaning of these “sea monsters?” What lesson can we learn from them in our service of Hashem?

The Alter Rebbe explains[3] that the word “Livyoson” is related to the word “Levi,” which means connection[4]. Hence, the spiritual level of “Livyoson,” is a righteous person who is completely connected to Hashem.

One might think, that for most of us it is beneficial to have a study-partner, and a partner with whom to fulfill Mitzvos. After all, the Mishnah explicitly states that[5] one must “acquire a friend for oneself.” In order to succeed in serving Hashem, one must have the perspective and advice of a friend. One cannot be objective himself in evaluating his own personal plan of action to serve Hashem.

However, perhaps this should not apply to one of “the great fish in the sea.” He may be able to trust his own decisions in terms of how he should serve G-d. The fact is, that he is totally connected!

That is why Rashi lets us know that even the great fish also needs a “mate.” Each of us needs help in deciding how to focus on our service of Hashem.

In the merit of beginning the Torah yet again, immediately after concluding it, we should have a year which is blessed beyond all measure. This should certainly include the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 16

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, Bereishis 1:21.

[2]. See Tractate Bava Basra 74b.

[3]. Likkutei Torah Parshas Shemini 18b.

[4]. Parshas Vayeitzei, Bereishis 29:34.

[5]. Pirkei Avos, 1, 6.

Click here to download PDF.

In this week’s Parshah we begin reading and studying the Torah once again. It begins with the famous words[1] “In the beginning of God’s creation of the heavens and the earth.” Rashi cites the words “In the beginning,” and writes the following. “Rabbi Yitzchok said, “(it would seem that) the Torah should have begun from[2] ‘This month is to you the first month,’ which is the first commandment that the Jews were commanded. Why did the Torah begin with ‘In the beginning?’ Because of (the verse)[3] ‘The strength of His works He told His people, to give them the inheritance of the nations.’ If the nations of the world tell the Jews that ‘you are robbers, for you conquered by force the lands of the seven nations (of Canaan),’ they will reply, ‘The entire earth belongs to the Holy One, blessed be He; He created it and gave it to whomever He saw fit. When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us.’”

We need to understand what sort of claim this is. Why should the conquest of the Land of Canaan be considered robbery? Granted, stealing is prohibited to all of the nations of the world. Nevertheless, we do not find any nation being punished for conquering land from another. The claim seems to lack any validity.

The explanation is that transferring an object from one person (or nation) to another does not change the essence of the object. This is true in whatever manner the transfer took place; whether it was sold, inherited, given as a gift, conquered, etc. The original owners can always take it back.

The one exception to this is the conquest of the Land of Israel. Once the Nation of Israel conquered this land, there was a change in its essence. It became the Holy Land, the land of Israel for the Nation of Israel. This is true even during the exile; when “we were exiled from our land[4].” It still remains “our land,” which can never truly be taken from us. We prevented them from ever being able to take the land back. This is the rationale behind the claim of the nations of the world.

Our commencing the Torah should mark the beginning of a blessed year. May we merit being in our land with Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 2

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]. Parshas Bereishis, Bereishis 1:1.

[2]. Parshas Bo, Shemos 12:2.

[3]. Tehillim 111:6.

[4]. Liturgy for Pilgrimage Festivals.

Click here to download PDF.

On the final day of Sukkos, Simchas Torah, we read V’zos Haberochoh, the concluding Torah portion. In it, we read the blessings which Moshe gave to all of the tribes of Israel.

The Torah tells us the blessing which Moshe gave Binyomin[1]. “And of Binyomin he said, ‘Hashem’s beloved one shall dwell securely beside Him; He protects him all day long, and He dwells[2] between his shoulders.’”

Rashi cites the words “dwells between his shoulders” and explains as follows. “The Holy Temple was built on the highest point of his (meaning Binyomin’s) land …” Rashi continues that “it was King Dovid’s intention to build it at the highest point … however, they said to Dovid ‘Let us build it a little lower, because the Torah says, ‘and He dwells between his shoulders[3],’ and there is no part of an ox which is more beautiful than its shoulders.’”

The is a deeper reason for building the Holy Temple “a little lower.” The Bais Hamikdosh spreads Divine light throughout the entire world; including the (spiritually) lowest places. In order to reach these places, it could not be built on the greatest heights. Its illumination had to be accessible to everyone, everywhere.

Just as the Temple was a holy building on the Temple Mount, so too each and every one of us is required to be a Bais Hamikdosh; we must all illuminate our portion of the world.

If our G-dly soul was totally removed from this world, it would be impossible for us to provide it with a source of illumination. Rather, each of us must “lower” ourselves by dealing with this world. We must apply ourselves to drawing down holiness into the world. In order to accomplish this, we must use our animal souls, bodies, and our portions in this world in the service of Hashem. In this manner we will[4] “make Me a sanctuary and I, Hashem, will dwell in their midst.”

May we all have a good, sweet year both in all spiritual and physical matters, in a revealed manner. We should merit the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos, Volume 10, Page 146

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.
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יו”ל ע”י חתנו ובתו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 33:12.

[2]. The words “He dwells” refer to the Bais Hamikdosh, Hashem’s dwelling place.

[3]. The shoulders are lower than the head.

[4]. Parshas Terumah, Shemos 25:8.