Please click here to download PDF.

With the portion of V’zos Haberochoh, we conclude the reading of the Chumash[1]. It is the portion which we would have read this coming Shabbos. However, because we are currently celebrating the festival of Sukkos, this Torah reading is pushed off until the end of the holiday. Nevertheless, the daily portion of Chumash which we study is from V’zos Haberochoh. This being the case, it seems appropriate to discuss a Rashi from this Parshah. This Torah Portion contains the famous verse which expresses the connection between Jews and Torah[2]; “the Torah which Moshe commanded us is an inheritance of the congregation of Yaakov (the Jewish Nation).”

Rashi cites the word “Torah,” and explains as follows. The Torah “that Moshe commanded us is an inheritance of the congregation of Yaakov, we have taken hold of it, and we will not forsake it!”

We need to understand why Rashi uses the phrase “we have taken hold of it.”  It would seem that “we have followed it,” or “we have learned it” would be more fitting.

Furthermore, why does Rashi need to specify that we have taken hold of the Torah which we received as an inheritance? What difference does it make how we received it?

The root of the Hebrew word which Rashi uses for “taking hold of,” is “Achuzah – אחוזה.” It can be translated as grasping, taking hold of. However, it can also be translated as an inheritance. The Torah uses the word “Sedai Achuzah – שדה אחוזה,” to mean an inherited field.  Hashem commanded us to divide the land of Israel among all of the tribes. The portion of each tribe was further divided among each individual family. Every Jew has a portion of the Holy Land. One can never really sell real estate in Israel; it is an inheritance that never completely leaves one’s possession. In case one did sell land, it returns to him in the Jubilee, the 50^th year. It is always connected to the one who originally inherited it.

The same is true of the Torah. It is our eternal property; despite the fact that we may temporarily be found among the nations of the world. Come what may, Torah is always the “inheritance of the congregation of Yaakov.”

May we all have a good, sweet year both in spiritual and physical matters. We should rejoice with the Torah, our personal, constant possession. Likewise, the Torah shall rejoice with us. May we merit the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 29, Beginning with Page 229

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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Please note, that immediately after concluding the Torah, we begin reading it again. The Torah is our life, and we never complete it.

[2]. Our Parshah, Devorim 33, 4.

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In this week’s Torah portion, Ki Siso, we are told of the sin of the golden calf. After Moshe’s many heartfelt, unrelenting prayers, Hashem finally forgave the Jews. He taught Moshe how to pray on behalf of his nation; by reciting the thirteen attributes of mercy. Moshe then asks Hashem to[1] “Please show me Your glory … Hashem responds,[2] that “You will not be able to see My face.”

Several verses later, G-d explains[3] that “You will see My back, but My face will not be seen.” Rashi, citing the words from the verse “You will see my back” explains that Hashem “showed him the knot of (His) Tefillin.”

Everything in Torah is precise. Hence, these two subjects, Hashem teaching Moshe how to pray for the Jews, and Moshe’s request to see Hashem’s glory, must be related to each other. What is the connection between the two?

Hashem showed Moshe the knot of His Tefillin. Regarding Tefillin it says[4] “It shall be to you as a sign upon your hand and as a remembrance between your eyes.” In other words, Tefillin serve to help us remember Hashem. How is this relevant? What is the correlation between memory and holiness?

The explanation is, that it is the nature of every Jew to believe that[5] “In the beginning Hashem created the heaven and the earth.” Furthermore, it is a part of the nature of every Jew to believe that G-d is creating the world every moment. This being the case, how is it possible for a Jew to ever sin? The firm belief that Hashem is creating oneself now should prevent him from sinning!

Granted, at times there may be circumstances that cause a Jew to sin. Nonetheless he is aware that those circumstances were also created by G-d at this very moment. The answer is, that it is only possible for a Jew to sin if this “slips his mind” temporarily.

Since Tefillin help to remove the cause of the sin, the forgetfulness, the result of the forgetfulness is also removed and the Jewish Nation is forgiven.

By strengthening ourselves in the Mitzvoh of Tefillin (and all of the other Mitzvos) we will certainly attain complete atonement. As a result of this, we shall certainly bring Moshiach now!

Wishing one and all a good Shabbos and a happy Yom Tov!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Page 237

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Shemos 33:18.

[2]. Our Parshah, Shemos 33:20.

[3]. Our Parshah, Shemos 33:23.

[4]. Parshas Bo, Shemos 13:9.

[5]. Parshas Bereishis, Bereishis 1:1.

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This week’s Torah portion, Ha’azinu, tells us that[1] “When I call out Hashem’s name, ascribe greatness to our G-d.” Rashi explains that “… When I call out and make mention of Hashem’s name, you shall ascribe greatness to Him, and bless His name. From here, our Rabbis derived that (one who hears a blessing) should respond, ‘Blessed be the Name of His glorious Kingdom (forever and ever)!” in the Holy Temple[2].”

The Sifri, here, has a different take on this verse. It writes “How do we know that one must respond ‘Omain’ to every Berochoh? Because our Parshah says, ‘ascribe greatness to our G-d.’”

As we have discussed many times, Rashi limits himself to explaining the simple meaning of each verse, i.e. Peshat. The Sifri, on the other hand, is a Midrash. It explains the Torah in a way that is far removed from Peshat.

In this case, it seems to be the other way around. The Sifri explains that ascribing greatness to Hashem’s name is accomplished by answering “Omain” to a blessing. This appears to be the Torah’s simple meaning. For nearly 2,000 years we have not had a Temple. Each of us responds “Omain” upon hearing a Berochoh. Even during the time of the Bais Hamikdosh, the overwhelming majority of blessings were not recited in the Mikdash. This very clearly appears to be Peshat.

Contrast this with Rashi’s explanation. Rashi writes that “ascribing greatness to Him,” refers to answering “Blessed be the Name of His glorious Kingdom (forever and ever)!” in the Holy Temple. These words seem to have no connection whatsoever to Peshat.

The explanation is, that this verse is answering an important question. Throughout the years of wandering, Moshe mentioned Hashem’s name to the Jews countless times. Why did he wait forty years to tell them that they “need to ascribe greatness to Him” when His name is mentioned?

This is why Rashi explains that this refers to a type of mentioning Hashem’s name which did not occur until this point. On Moshe’s last day, the Jews were on the threshold of entering Israel. There we would build the Temple, where the explicit name of G-d will be said, We will then need to ascribe greatness to it.

May we learn from Rashi and the Sifri, to ascribe greatness to Hashem’s name under any and all circumstances.

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

Rabbi Shmuel Mendelsohn

Adapted from Hisvadu’yos 5742 Volume 1, Page 106

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, 32:3.

[2]. Outside of the Bais Hamikdosh, we respond “Omain” when hearing a Berochoh.

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Our Parshah, Ha’azinu, tells us that Moshe called the heavens and the earth as witnesses while telling the Jews of the consequences for their actions. Afterward, the Torah tells us that Moshe taught the Jews, while accompanied by his prize pupil, Yehoshua[1]. “And Moshe came and spoke all the words of this song into the ears of the people, he and Hoshea bin Nun.”

The surprising thing here is that the Torah refers to Yehoshua as Hoshea. That was his name many years earlier when he was sent as one of the twelve spies. When they left on their mission, we are told that[2] “… Moshe called Hoshea bin Nun, Yehoshua.” Why does the Torah revert to his former name? It was already forty years that he was not called by this name.

Rashi explains this as follows. “… Why does the Torah call him Hoshea here? This is in order to imply that Yehoshua did not become haughty. Despite the fact that he was given high status, (having been appointed as Moshe’s successor,) he humbled himself as he was at the beginning (when he was still called Hoshea).

Why does the Torah choose to tell us of Yehoshua’s humility here? Here he was chosen to take Moshe’s place as leader of the Jewish Nation after his teacher’s passing. He was truly attaining greatness, as the one who would lead the Jews into the promised land. Nevertheless, he remained as humble as ever.

Whoever merits a position of leadership receives Divine assistance to help him fulfill his mission. Hashem never gives one a job that he is incapable of handling. Leading Jews is certainly a most difficult task, as we saw throughout Moshe’s forty years of leadership in the wilderness. Together with the position, comes the Divine power which aids one in handling it.

What lesson can we derive from this? As a result of attaining a position of leadership, and receiving this Divine aid, one may believe that he truly deserves it. This may cause a feeling of haughtiness. Nonetheless, we must all learn from Yehoshua, that no matter what the position, we must always retain the necessary feeling of humility.

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 29, Page 201

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 32:44.

[2]. Parshas Shelach, Bamidbar 13:16.

Please click here to download PDF.

In this week’s Torah portion, Vayelech, Moshe Rabbeinu says[1] “Assemble to me all the elders of your tribes and your officers, and I will speak these words to them. I will call upon heaven and earth as witnesses against them.”

Rashi cites the words “assemble to me,” and explains why “on this day they did not blow the trumpets to assemble the congregation (as was the regular procedure).” Moshe was commanded to[2] “Make for yourself two trumpets of silver… and they will be for you to call the assembly.” In other words, Moshe was commanded to “make for yourself,” and “they will be for you.” These were written in the singular form because they were directed to Moshe Rabbeinu himself. However, Rashi continues that “these trumpets were hidden away (by Hashem) even during his lifetime, before the day of his passing. This was to affirm the words of the verse[3], “and there is no ruling on the day of death.”

Rashi seems to be saying that on the day of a Tzaddik’s passing, he can no longer rule. However, how can we reconcile this with what is written in holy works[4], that a Tzaddik reaches an even higher after his passing than held previously? “When it comes about that the Lord takes up, and gathers unto Himself (the Tzaddik’s soul, and he ascends from one elevation to another— to the peak of levels.”

We see here that the righteous soar higher and higher after their passing; however, from Rashi it appears that the Tzaddik can no longer be leading.

This can be explained by understanding the verse “there is no ruling on the day of death” from a deeper perspective. For one to rule over another, they must have a connection, a relationship. At the time of the passing of a Tzaddik, he soars to such great heights, that he no longer has any connection to this world. That is why “there is no ruling” at that time.

Based on this we may draw the false conclusion that Moshe, our leader, is no longer connected to us. Therefore, the Torah tells us, that even on the day of his passing, Moshe commands us to “assemble to me” all of the Jews. However high Moshe is, he never loses his connection to us. Rashi himself says this, that[5] “Moshe is Israel and Israel is Moshe.”

Have a very good Shabbos! May this year, 5780, be the best in all matters, both in spiritual and physical matters.

Rabbi Shmuel Me1ndelsohn

Adapted from Likkutei Sichos Volume 24, Beginning with Page 220

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 31:28.

[2]. Parshas Beha’aloscho, Bamidbar 10:2-3.

[3]. Koheles 8:8.

[4]. Tanya, Igerres Hakodesh Chapter 27. See also the author’s explanation in Chapter 28.

[5]. Parshas Chukas, Bamidbar 21:21.

This week’s Torah portion, Vayelech, tells of a number of times that Hashem rebuked the Jewish Nation. Among these, the Parshah tells us that[1] “My fury will rage against them on that day, and I will abandon them and hide My face from them. They will be consumed, and many evils and troubles will befall them. They will say on that day ‘Is it not because our G-d is no longer among us, that these evils have befallen us?'” Rashi cites the words “and hide My face,” and comments that it will be “as though I do not see their distress.”

Why does Rashi explain that Hashem (as so to speak) “hiding His face” as “not seeing their distress?” The simple meaning of our verse is that He will hide His face as if He does not see them, the Jewish people. Why does Rashi say that He will not see their distress?

The explanation is as follows. There comes a point that the Jews suffer bad consequences as a result of their actions. Rashi is referring to Hashem’s providence after Jewish people reach the stage of being consumed. That is when Rashi says that Hashem behaves as if He does not see the Jews’ distress. Hashem chooses not to see their distress; He does not hearken to the Jews prayers that He save us. However, once we do Teshuvah, we are forgiven, and He will come to save us.

This Shabbos is called is called Shabbos Teshuvah; this is because it is the Shabbos of the Ten Days of Teshuvah.

It is known that the content of the weekly Torah portion is related to the time in which it is read. It is quite easy to see the connection here between the Torah portion of Vayelech and these ten days. In as much as this is a time of Teshuvah, returning to G-d, we read the words of rebuke which are found in this Torah reading. These words help return us to Hashem with a complete heart.

In a certain respect, Shabbos Teshuvah is greater than the other nine days of Teshuvah. Just as Shabbos transcends the natural order of the six workdays of the week, so too is the case with Shabbos Teshuvah. It is not simply repentance from sin. Rather, it marks a return to Hashem. We are restoring, returning our souls and ourselves to G-d. Our Divine service reaches a higher level of Teshuvah.

Rashi alludes to this by writing that G-d’s hiding His face from us is “as though” He doesn’t see the Jews’ distress. In other words, despite the fact that it was the Jewish people’s actions which led to[2] “Hashem’s fury raging against them on that day, abandoning them and hiding His face from them,” nevertheless, He is still with us. He still feels (as so to speak) the suffering of the Jewish people. The fact that He behaves toward us “as if” he does not see our pain, only emphasizes His great love for the Jewish Nation.

May we all have a good, sweet year both in spiritual and physical matters. Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 117

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 31:17.

[2]. Paraphrased from our verse.

Please click here to download a PDF.

In this week’s Parshah, Nitzovim, Hashem tells the Jewish people[1] “See, I have set before you today life and good, and death and evil.” Rashi explains the connection between life and goodness, and death and evil in the following manner. In his comments to this verse, he writes that “Each one is dependent upon the other. If you do good, you will be granted life. However, if you do evil, you will receive death. The Torah now proceeds to explain how this is so.”

After explaining what constitutes life and death, good and evil, the Torah warns us that[2] “you shall choose life.”

The Torah is telling us to see that Hashem has set before us good and evil. We are told the consequences are for each. This being the case, why is it necessary for the Torah to then warn us to choose life? If this is something which we can see with our mind’s eye, why does it require a specific commandment from Hashem? After all, who does not wish to live?

One explanation is as follows. We are all commanded to choose to serve Hashem by studying Torah and performing Mitzvos. If we make this choice purely on the basis of intellectual understanding, it is not the service of G-d. We are simply doing what we understand to be best for ourselves.

Our Divine service must be comparable to the service of a slave to his master[3]. We must accept upon ourselves the yoke of our master, Hashem. Therefore, our G-dly service must be based upon following His commandments.

However, before commanding us to choose life, the Torah does tell us to see, to understand the choice we are making. Aside from accepting the yoke of G-d’s kingship, we must also internalize everything which He commands us to do. Therefore, it is important for us to understand and feel the greatness of our Torah observance.

May we all make the correct choices. May Hashem choose to inscribe us for the best year ever in all respects.

I would like to wish everyone a very good Shabbos, and a good, sweet year.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 15, Pages 291-293

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 30:15.

[2]. Ibid., Verse 19.

[3]. In fact, our relationship to Hashem is not only that of a slave to his master. There are various ways in which we relate to each other. At times our relationship is like that of a child to a parent. At other times it is like that of a wife to her husband.

This week’s Torah portion, Nitzovim, begins by telling us that Moshe Rabbeinu gathered the entire Jewish nation into Hashem’s presence. He did so in order to bring them into His covenant[1]. This included all Jews, without exception; “the leaders of your tribes, your elders and your officers, every Jewish man, your young children, your women, and the convert who is within your camp, both your woodcutters and your water drawers[2].”

Rashi cites the words “both your woodcutters and your water drawers” and explains as follows. “This teaches us that Kena’anim (Canaanites) came to convert in the days of Moshe …and he made them woodcutters and water drawers for the Jews.”

The Alter Rebbe explains this on a deeper level[3], as it relates to our Divine service. Our verse specifies woodcutters. The Hebrew word for “wood” is “eitz – עץ,” which is related to the Hebrew for counsel, “eitzah – עצה.” He interpreted “woodcutters” to mean that one must cut, i.e. remove from his mind the “many thoughts (counsels) that are in the heart of man[4].” Furthermore, he explained that “water drawers” refers to draining from ourselves the water, which “makes all enjoyments grow[5].”

Simply speaking, the Alter Rebbe is teaching us that when serving Hashem, one may not look for “shortcuts.” After all, it is not easy expend all of one’s energy on the study of Torah and the performance of Mitzvos. One may find a justification to take the easy way out. This teaches us that this is only the “counsel” of the Evil Inclination. Furthermore, one may be led astray by his physical desires. Therefore, we must “drain” ourselves of these desires.

Rashi’s comments add an additional dimension to this teaching. It does not only apply to the time that one spends serving the Almighty, while studying Torah or praying. Rather it applies equally to the time one is occupied with business. This would include while eating, drinking and taking care of all of one’s physical needs. It may be possible to think that at such times there is no need to be concerned with the “many thoughts that are in the heart of man.”

This is why Rashi teaches us “that Kena’anim (Canaanites) came … in the days of Moshe.” We find throughout the Tanach that the word “Kena’anim – Canaanites” has the meaning of merchants[6]. Rashi is teaching us, that even when one is involved as a “merchant,” he is engaged in his mundane needs, he must still beware of the “many thoughts that are in the heart of man.” He must never give in to the urge to follow his desires.

May we all have a good, sweet year both in physical and spiritual matters. Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 117

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. See Rashi at the beginning of our Parshah, Devorim 29:9.

[2]. Our Parshah, Devorim 29:9-10.

[3]. See Hayom Yom, Page 89.

[4]. Mishlei (Proverbs) 19:21.

[5] See Tanya Chapter 1.

[6]. See Hoshea 12:8, among other sources.

Click here in order to download a PDF.

This week’s Torah portion, Ki Savo, tells us that the Jewish people are Hashem’s treasured nation; as it is written in our Parshah[1], “Hashem has selected you today to be His treasured people as He spoke to you …” Where do we find that the Almighty said this? Rashi answers this question. He cites the words “He spoke to you.” Rashi then tells us that He said this to the Jewish people at the time of the giving of the Torah. He said that[2] “you shall be to Me a treasure out of all peoples.”

There Rashi explains what is meant by “a treasure[3].” He writes that the word “treasure” means “a beloved treasure, as it is written[4] “and the treasures of the kings.” This refers to costly vessels and precious stones, which kings store away. So too will you be more of a treasure to Me than the other nations.”

It is clear enough that Rashi is equating the Jew’s status as a treasure with that of a royal treasure of precious stones. However, just as is the case with everything else in the Torah, there is an even deeper meaning contained within these words.

There are various categories of precious, royal stones. The monarch holds these in trust for his/her successors and the nation. There are gems that are affixed to the royal crown in order to add to its beauty. There is another category of gem which the king uses purely for the benefit of the nation. Finally, there are gems that serve no use whatsoever. They are placed within the king’s treasury, and he makes no use of them. The only purpose which they serve is to bring pleasure to the ruler.

The same is true of Hashem, the true king, and His precious stones, the Jewish people. It is true that the service of the Jews here in this world serves a great purpose. Through learning Torah and performing Mitzvos Jews reveal G-dliness in the world!

However, there is an aspect of Jewish service which is greater than this. Each and every Jew, without exception, is Hashem’s precious gem. This is so by virtue of the fact that he is an actual part of Hashem above! G-d derives pleasure from the existence of every single Jew, even without his performance of Torah and Mitzvos. He does not need an excuse or a reason to enjoy His treasured nation. Every single member of the Jewish Nation must be aware of his exalted status and realize the potential this gives him.

May we all merit to be inscribed and sealed for a good, sweet year. Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 24, Pages 161-164

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 26:18.

[2]. Parshas Yisro, Shemos 19:5.

[3]. See ibid., Rashi’s comments.

[4]. Koheles (Ecclesiastes) 2:8.

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This week’s Torah portion, Tavo, begins with the commandment to give our first-fruits to Hashem[1]; “And it will be, when you come to the land which Hashem gives you for an inheritance, and you possess it and settle in it, (then) you shall take of the first of all the fruit of the ground which you will bring from your land … You shall put them in a basket and go to the place which G-d will choose to have His Name dwell there (meaning the Bais Hamikdosh in Jerusalem).”

Rashi cites the words “And it will be … and you possess it and settle in it.” He says that “This teaches us that they were not obligated to bring first-fruits until they conquered the Land and divided it.”

After forty years of wandering in the desert, the Jews finally entered Israel. It then took seven years to conquer the land, and an additional seven years to divide the land. Rashi is explaining that these verses teach us that the Mitzvah of bringing first–fruits did not take effect until the end of these 14 years.

This is actually a matter of debate between the Sages. One opinion is that the expression “and it will be” always implies that which occurs immediately. Hence, there was a requirement to bring first-fruits immediately upon entering the land[2]. The second opinion, that of Rashi here, is that the Mitzvah would not apply until the land was conquered and divided[3].

We know that even when there is a disagreement as to what the actual law requires, both opinions are valid[4]. Therefore, we can learn a lesson from each of them in our service of Hashem.

By bringing first-fruits we thank Hashem for His kindness. We give Him the first, the choicest of our fruits. Additionally, we verbally declare our gratitude for all of the kindness which He has performed for us.

We thank Hashem, as the words “it shall be” imply, immediately. Immediately upon arising from sleep, one thanks G-d for restoring his soul. These thanks do not stem from intellectual contemplation; rather it is a result of the natural love of Hashem which is implanted within each Jew.

We must also thank Hashem by bringing the first-fruits after the land is conquered and divided. This is the gratitude that we express to G-d during the morning prayers. We first contemplate His greatness and intellectually understand before Whom we stand to the best of our ability. At that point, our gratitude is with a great depth of recognition.

May we all appreciate the great miracles which Hashem performs for each of us, and express the appropriate thanks. May we all merit a good, sweet year. Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 34, Page 150-152

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 26:1-2.

[2]. See the Midrash Sifri on this verse.

[3]. See Talmud Kiddushin 37, b.

[4]. See Talmud Eiruvin 13, b.