This week’s Torah portion tells us of Korach, who instigated a rebellion against Moshe and his brother Aharon. The Torah tells us what his punishment was[1]. “The earth under them opened its mouth and swallowed them and their houses, and all the men who were with Korach and all of their property. They, and all they possessed, descended alive into the grave. The earth covered them up, and they were lost to the Jewish people.” This would seem to make it abundantly clear that Korach’s sons also perished.

Yet further on, in the Torah portion of Pinchos[2], we are told that they survived; it says clearly that[3] “Korach’s sons did not die.” Rashi explains that “they were originally involved in the rebellion. However, during the dispute, they had a thought of Teshuvah – Repentance. Therefore, an elevated area was set apart for them in Gehinnom, and they stayed there.”

This requires a great deal of explanation. If they really did Teshuvah, why should the earth have swallowed them up? If, conversely, they did not truly do Teshuvah, why did they deserve to remain alive? Furthermore, why does the Torah wait so long to tell us that they did not die?

The explanation is, that they did indeed regret participating in the rebellion against Moshe. They did do Teshuvah. However, as Rashi says “they had a thought of Teshuvah.” Despite this thought, they did not openly display their regret. Since Hashem pays us measure for measure, just as they appeared to have sided with their father, so too did they appear to have been punished.

Therefore, the Torah waits until the portion of Pinchas to tell us that they remained alive. At that point, the entire generation that left Egypt, and witnessed Korach’s rebellion had already passed away[4]. Hence, there was no longer a reason for them to remain in Gehinnom.

May this Parshah teach us that “Moshe is true and his Torah is true.” May we all connect ourselves to Moshe, and to the Moshe of each and every generation.

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Pages 170-175

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Bamidbar 16:32-33.

[2]. We will read this portion three weeks from now.

[3]. Bamidbar 26:11.

[4]. See Rashi Bamidbar 20:22.

This week’s Torah portion, Korach, tells of a rebellion against Moshe, and his brother Aharon.  Korach was the one who instigated this terrible rebellion. Surprisingly, he managed to recruit 250 leaders of the nation to his side! Rashi tells us that Moshe Rabbeinu told Korach[1] “We have only one G-d, one ark, one Torah, one altar, and one Kohen Gadol. However, you 250 men are all seeking the position of High Priest! I too would like that!” From Rashi’s words it seems that Moshe was agreeing with them; he was including himself with them. He allowed for the possibility of multiple High Priests. Even if he was just making a point verbally, how could he say such a thing?

We can understand this by explaining the answer to a different question. Hashem had promised Moshe that[2] “they (the Jewish Nation) will believe in you forever.” In light of Hashem’s promise, how is it possible that 250 heads of the Sanhedrin, the supreme Jewish court, rebelled against Moshe? The explanation is that Korach and his band did believe in Moshe! Their rebellion was not against him. Their entire rebellion was against Aharon. They sought the office of Kehunah Gedolah.

Why was this position so important to them? They realized the great spiritual heights which only the High Priest can attain. They were aware that G-d had separated the Kohen Gadol from all other Jews; he alone would attain the status of “holy of holies.” They had witnessed that sin of the spies. They knew that prayer can annul a physical decree against the Jews. They thought that it might also cause them to attain a higher spiritual status.

That is why Moshe was able to tell them that “I too want that.” The desire to reach that sort of connection to G-d is something which is desirable! However, it is impossible; it cannot be. Just as “we have only one G-d, one ark, one Torah and one altar, so too do we have only one Kohen Gadol.

May Hashem help that we all strengthen our connection with the Moshe of each generation. May Hashem help us strengthen our connection with Him. In this manner we will all reach the greatest heights and bring Moshiach now!

Wishing one and all a good Shabbos and a good month!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Pages 187-189

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. See Rashi’s comments to our Parshah, Bamidbar 16:6.

[2]. Parshas Yisro, Shemos 19:9.

This week we read the Torah portion of Shelach. It begins by telling us the story of twelve spies who Moshe sent to scout the Land of Canaan, which Hashem had promised to give the Jews.

Of the twelve spies, only two gave a good report about the land. The rest spoke badly of Israel, and tried to discourage the Jews from going there. Their preference was to remain in the wilderness.

The two spies who gave a good (meaning honest) report, were Yehoshua and Kaleiv. The Torah tells us that they reported to the Jewish nation that[1] “… the land we passed through to scout is an exceedingly good land. If Hashem desires us, He will bring us to this land and give it to us. It is a land flowing with milk and honey.”

They then warned the Jews that[2] “you shall not rebel against Hashem, and you will not fear the people of that land. They are (like) our bread. Their protection is removed from them, and the Lord is with us. Do not fear them.” Rashi cites the words “their protection is removed from them,” and comments as follows. “Their shield and strength, their virtuous ones who protected them – meaning Iyov-Job, have died. Another interpretation is, that the shade (meaning protection) of G-d has departed from them.” We need to understand why Rashi needs to offer two explanations. He only does so in an instance that something is lacking in the first explanation, which is answered in the second. That does not seem to be the case here.

The Rambam writes that if an idolater slaughters an animal, it is (only rabbinically) considered a Neveilah. As such, it causes ritual impurity.[3] [4] The Ra’avad[5] argues with him. He contends that an idolater has the Halachic status of an animal, hence their Shechita is nothing, and the animal is a Neveilah on a Torah level.

The Rogotchover Gaon explains the basis of their disagreement[6]. The Ra’avad holds that an idolater is a non-entity. As such, his slaughter lacks substance; it is as if the animal died of sickness or of old age. Contrast that with the Rambam, whose position is that an idol worshipper is an entity. Therefore, an act of Shechita – ritual slaughtering which he performs is considered an action, at least in terms of ritual impurity. Hence, the animal is ritually impure only on a rabbinic level.

Rashi’s first explanation seems to hold that an idolater is a non-entity. We therefore cannot say that G-d’s protection departed from them. Why would Hashem protect something which does not exist? His second explanation agrees with the Rambam. An idol worshipper is an entity. Hence, we can say that Hashem’s protection which they had enjoyed had been removed from them.

Wishing you a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 18, Pages 165-170

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 14:7-8.

[2]. Our Parshah, Bamidbar 14:9.

[3]. The Laws of Avos Hatumah Chapter 2, Paragraph 10.

[4]. An animal that dies of any cause other than Shechita has the status of a Neveilah, which causes ritual impurity.

[5]. Ibid.

[6]. Tzafnas Pa’ane’ach on the Torah, the Haftorah of Parshas Emor.

This week we read the Torah portion of Shelach. It contains an exciting story of espionage. Moshe sent twelve spies, one from each tribe, to scout out the land of Israel. This was the land which Hashem had promised us. It is the land which we were commanded to conquer and inhabit.

The Torah lists the names of each of the scouts, telling us the tribe which they represented[1]. It then tells us that[2] “These are the names of the men who Moshe sent to scout the Land. Moshe called Hoshea the son of Nun Yehoshua.” In other words, the name of the spy from the tribe of Ephraim was Hoshea. Moshe changed his name to Yehoshua. Why did Moshe perform such a strange act at that time? Rashi comments on the verse that “Moshe prayed on his behalf, ‘May Hashem save you from the counsel of the (other) spies.’” The meaning of the Hebrew name Yehoshua is that G-d shall save you.

This is quite difficult to understand. Rashi himself taught us[3] that at the time that Moshe sent them, each of the spies was virtuous. This being the case, what need was there to pray for any of them. On the other hand, if Moshe foresaw that a problem would arise from the spies’ mission, why only pray for Yehoshua? He should have prayed on behalf of all of them!

This can be understood based on the Chassidic explanation of the spy’s sin. If they were all virtuous, why would they slander Israel? The answer is, that they preferred life in the wilderness to life in Israel. Their entire existence in the desert was spiritual. All of their time was spent studying Torah from the greatest teacher of all time; Moshe Rabbeinu himself! They had no physical or material concerns whatsoever. Hashem took good care of them. They ate “Mon – Manna” which fell from heaven on a daily basis. They drank water from Miriam’s well. G-d protected them. They knew that upon entering Israel they would have to plant and harvest their own food. They would spend most of their time “making a living.” Hence their time for the spiritual would be limited. They had no desire to exchange their spiritual existence for a material one.

What they overlooked was that Hashem wanted physical existence in a physical world, “a dwelling place below.” Israel would be the epitome of this. There we would ultimately build the Bais Hamikdosh; G-d’s “palace” in this world.

Their mistake was actually quite “noble.” The only one who could not make such a mistake was Yehoshua. He was destined to succeed Moshe as the leader of the Jewish Nation. He was the one who was chosen to bring the Jews into Israel.

May we merit to return to Israel under the leadership of our righteous Moshiach!

Wishing you a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Page 33-39

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 13:4-15.

[2]. Our Parshah, Bamidbar 13:16.

[3]. Our Parshah, Bamidbar 13:3.

This week we read the Torah portion of Beha’aloscho. It starts off by telling us of the commandment of lighting the Menorah. This is followed by telling us of the construction of the Menorah. “This was the form of the Menorah. From its base to its flower it was hammered work of gold. According to the form that Hashem showed Moshe, so did he construct the Menorah[1].” Rashi cites the words “so did he construct the Menorah,” and comments as follows. “The one who made it (meaning Betzalel). The Aggadic Midrash states that it was made by itself through the Holy One, Blessed be He.”

Many ask why the Torah “changes gears” so suddenly[2]. It begins discussing the Mitzvah of lighting the Menorah. Then it suddenly discusses its construction. This is especially difficult to understand because the Torah already discussed the building of the Menorah at great length[3]. What need was there to repeat it here?

The explanation according to Peshat may be as follows. The Mitzvah of lighting the Menorah was to serve (in part) as a consolation to Aharon. Aharon was upset that the leader of each tribe was able to bring sacrifices in order to dedicate the Altar in the newly constructed Mishkan – Tabernacle. Whereas he did not share a part in their dedication. Rashi wrote at the beginning of this Torah portion that Hashem told him not to feel bad[4]. “When Aharon saw the dedications of the tribal leaders, he felt troubled over not joining them in this dedication; neither he nor his tribe. G-d said to him, ‘By your life, yours is greater than theirs, for you will light and prepare the lamps.’”

We need to understand why lighting the Menorah was so much greater than dedicating the altar. In order to explain this, the Torah digresses and repeats, albeit in short, the construction of the Menorah. It tells us that from among all of the vessels in the Mishkan, this was constructed “according to the form that Hashem showed Moshe!” Moreover, according to the Midrash it was constructed by Hashem Himself!

Why was the Menorah distinguished in this manner? Rashi already answered that question[5]. He wrote that “the western lamp was a testimony to all the creatures on earth that the Shechinah rested upon the Jews.” Just as the Menorah revealed the Shechinah, so too its construction had to come about through a special revelation of the Shechinah.

Have a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

 Adapted from Likkutei Sichos Volume 38, Page 33-39

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 8:4.

[2]. See the Abarbenel, the Alshich, the Ohr Hachaim and others.

[3]. Parshas Terumah, Beginning with Shemos 25:31.

[4]. See Rashi to our Parshah, Bamidbar 8:2.

[5]. Parshas Emor, Vayikroh 24:3.

This week we read the Torah portion of Beha’aloscho. It begins by telling us that[1] “Hashem spoke to Moshe saying, ‘Speak to Aharon and say to him, ‘When you light the lamps, the seven lamps shall cast their light toward the face of the Menorah.’’” In other words, Hashem commanded that Aharon light the Menorah. Following this the Torah informs us that[2] “Aharon did so. He lit the lamps toward the face of the Menorah as Hashem commanded Moshe.” Rashi cites the words “Aharon did so” and explains that “This shows Aharon’s virtue. He did not deviate (from G-d’s commands).” Rashi is explaining Aharon’s great virtue; he did exactly as Hashem commanded.

We need to understand Rashi’s words. Why does the Torah need to point out that Aharon followed exactly what Hashem told him to do? Aharon was the High Priest and one of the leaders of the Jewish people. We have seen his righteousness from the beginning. It should be self-evident that he obeyed G-d’s commands!

We can understand this by seeing a deeper understanding of what the Torah is saying. We are taught that there are two different manners in which one can receive a Divine revelation. One is that one feels inspired and strives on his own to come closer to Hashem. The Zohar refers to this as an “awakening from below which brings an awakening from Above in its wake.” However, there are Divine levels which are beyond a human being’s power to reach. This is given to a person as a gift from Above. The Zohar call this an “awakening from Above which brings an awakening from below, from the individual, in its wake.”

Regarding the construction of the Menorah G-d commands[3] that “the Menorah shall be made,” and not “you shall make the Menorah.” Rashi cites these words and explains that it shall be made “by itself. Since Moshe found it difficult (to form the Menorah), Hashem told him ‘Cast the talent of gold into the fire, and it will be made by itself.’” The building of the Menorah was done by G-d Himself. It obviously transcended what a creation could reach on his own. Hence, there was room to think that how Aharon lit the Menorah made no difference. Nonetheless, Aharon did not deviate and performed all of his responsibilities exactly as commanded.

One can still ask why the Menorah required Aharon’s involvement altogether. After all, it was above the grasp of a human being! The explanation is that even when Hashem gives us a spiritual present, He expects us to do everything within our power to deserve it. We must learn from this that as wonderful as it is to rely on G-d, we must do our part as well.

Have a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Page 38-39

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 8:1-2.

[2]. Our Parshah, Bamidbar 8:3.

[3]. Parshas Terumah, Shemos 25:31.

In this week’s Torah portion, Naso, we find the famous Priestly Blessing[1]. “May Hashem bless you and watch over you. May Hashem cause His countenance to shine to you and favor you. May Hashem raise His countenance toward you and grant you peace.” Rashi cites the word from the verse “May (He) bless you,” and explains “that your property shall be blessed.”

This requires an explanation. It seems that the blessing “may Hashem bless you” is very general in nature. It includes everything. Why should Rashi limit it to the property?

One explanation is as follows. The Torah already promised us an unlimited number of the greatest possible blessings for toiling in Torah and fulfilling the Mitzvos[2]. That being the case, we must say that the Torah is adding something here. There must be something new and unique included in this blessing, which is not found in all of the earlier blessings. That is why Rashi explains that this is indeed a blessing which we did not receive earlier. This blessing is not that we will receive more property; rather that the property itself will be blessed. Our fields will produce more than they would naturally be expected to produce.

The earlier blessings concerned quantity. We would receive an exceedingly large amount of goodness. The only blessing there regarding the produce of the fields, is that it would be guarded, protected.

This blessing relates to the quality of goodness. It is similar to that which was given to our forefather Yitzchok[3]. “Yitzchok planted in that land. He found in that year a hundred-fold, and G-d blessed him.” Rashi cites the words “a hundred-fold” and explains as follows. “They had estimated how much the land was fit to produce; it produced for each measure that they had estimated one hundred measures.” That is the nature of the blessing which we will receive.

May we merit to witness these qualitative blessings; especially the blessing of the coming Moshiach now!

Have a wonderful Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Beginning with Page 50

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 6:24-26.

[2]. Parshas Bechukosai, Vayikroh 26:4-12.

[3]. Parshas Toldos, Bereishis 26:12.

This week we read the Torah portion of Naso, which is the longest Parshah in the entire Torah. As such, it discusses a number of different subjects. Among that which is discussed, is the law of a Sotah, an unfaithful wife. At the beginning of this subject the Torah says that[1] “Should any man’s wife go astray …” The word which the Torah uses for “going astray” (תשטה) is related to the Hebrew word for folly or foolishness (שטות). Rashi is quick to point this out. He cites the words “Should any man’s wife go astray” and offers the following words. “Our Sages teach that adulterers do not sin unless a spirit of folly (שְׁטוּת) enters them …” In fact, the Sages teach this as a general rule which applies to all types of sins. The Talmud[2] tells us that “Resh Lakish said, ‘A person does not commit a transgression unless a spirit of folly (שטות) enters into him; as the Torah says, ‘If any man’s wife goes astray (תשטה).’”

What Rashi and the Sages are telling us is that one would never sin unless he is overcome by temporary insanity. The Torah contains 613 commandments. Why teach us this concept here? Many of these Mitzvos are so much more common than adultery! Why not use any of the other 612 commandments to teach us that sin is a form of insanity?

Our relationship with G-d is analogous to that of a wife to her husband. That is the basis of an entire book of the Bible, the Song of Songs. Hence when a Jew sins he is comparable to an unfaithful wife. Hashem gives us life, sustains us and takes care of us. He cares for every detail of our existence. He even creates us! Listening to Him should be axiomatic! How it is possible for one to ignore what “her Husband” tells her? Moreover, how and why should I allow myself to “wander” and express interest in a different “Husband?”

There are two possible explanations. One is that I am unaware of the care which G-d shows to me. I was never taught about the relationship which I have with my “spouse.” In that case now is the time for my fellow Jews who are fortunate enough to have received a Jewish education to share their knowledge with me.

If I am fortunate enough to have a proper Jewish education, and nevertheless choose to stray (G-d forbid), I must be temporarily insane. But that is no reason to despair. It is only temporary. I always have the option to get my priorities straight and do Teshuvah.

May Hashem help us all to regain our sanity!

Have a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 2, Page 311-314

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 5:12.

[2]. Talmud Sotah 3, a.

This week we read the Torah portion of Bamidbar – meaning “In the Wilderness.” It is always read prior to the festival of Shavuos, which is the time that we received the Torah.

Our Torah portion tells us that[1] “These are the descendants of Aharon and Moshe on the day that Hashem spoke to Moshe at Mount Sinai.” Rashi cites the words “These are the descendants of Aharon and Moshe,” and makes the following comments. “(The Torah says ‘the descendants of Aharon and Moshe,’) yet only the sons of Aharon are mentioned. However, they are considered descendants of Moshe because he taught them Torah. This teaches us that whoever teaches Torah to the son of his fellow man is regarded as if he had begotten him[2].”

Everything in the Torah is precise. This is also true of analogies which the Torah makes use of. This is obviously true of the comparison between teaching Torah and fathering a child. However, it would seem that the two are not entirely alike. A person is only born once. From that point on the individual grows and develops. Therefore, it would seem that Rashi (and the Talmud) should have said that “this teaches us that whoever teaches Torah to the son of his fellow man Torah for the first time is regarded as if he had begotten him.” It is at that point that the individual is born. Afterwards, he is just developing.

This can be understood with the help of a teaching of the Baal Shem Tov. He taught that creation was not a one-time event; rather it is an ongoing process. Hashem is creating and re-creating the world every moment[3]. Based on this teaching, the life-force of each of us is constantly being created.

We say in the Siddur[4] “for they (meaning the words of Torah) are our life and the length of our days.” In other words, the life of each of us is dependent on the Torah.

What this means, is had one not taught “the son of his fellow man” Torah, he would have lacked the renewed life energy which he needed to receive at that moment in order to remain in existence. Hence, he actually “fathered,” brought about the creation of his fellow at that moment.

Wishing one and all a good Shabbos! May we all merit to receive the Torah in joy, and to internalize all of its holy teachings!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 23, Page 8 – 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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 3:1.

[2]. The source of Rashi’s words is from the Talmud, Sanhedrin 19, b.

[3]. See Shaar Hayichud Ve’emunah Chapter 1 where this is explained at length.

[4]. See the blessing before Shema in the Evening Service.

This week we begin reading the fourth book of the Torah, Bamidbar, meaning “In the Wilderness.” Our Sages refer to it as Chumash Hapekudim, meaning the “Book of Counting.” We indeed find that this book begins with the counting of the Jewish people. This would also seem to be the reason for the English name of this book, Numbers.

This book begins with the words[1] “Hashem spoke to Moshe in the Sinai Desert in the Tent of Meeting on the first day of the second month. This was in the second year after the exodus from the land of Egypt. He said ‘Take the sum of all the Jewish people by families following their fathers’ houses. You shall take a head count of every male according to the number of their names.’” In the first verse Rashi cites the words “The Lord spoke… in the Sinai Desert… on the first of the month.” He explains that “Because they (the Jews) were precious to Him He counted them often. When they left Egypt, He counted them[2]. When many fell because of the golden calf, He counted them in order to know the number of the survivors[3]. When He came to cause His Presence to rest upon them (by erecting the Mishkan), He counted them. On the first of Nissan the Mishkan was erected. On the first of Iyar He counted them.”

This appears to be quite baffling. The reason for counting something precious, is to know how much one has. People count their money in order make sure that they did not lose any. This obviously does not apply to Hashem! He always knows how many Jews there are!

The explanation is that counting expresses a special characteristic of the item which is counted. Each “object” is counted as one; no more and no less. This expresses the greatness of each and every Jew. Whether one is intelligent, refined or boorish, we each have a common denominator. Namely the soul which is clothed within us. The soul is a veritable part of G-d. Its essence is the “great equalizer.” From that perspective each of us is equal. That is the reason that G-d took a census. G-d expressed, i.e. revealed, the greatness of each and every one of us.

This Parshah is always read before the festival of Shavuos, the time we received the Torah. Why did we all merit to receive Hashem’s law? Because just as the Torah is His Will and Wisdom, so too is every one of us a part of Him.

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 8, Beginning Page 1

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 1:1-2.

[2]. Parshas Bo, Shemos 12:37.

[3]. Parshas Ki Siso, Shemos 32:28.