This week’s Torah portion, Bechukosai, begins by telling us that we must[1] “follow Hashem’s statutes, observe His commandments and perform them…” Rashi tells us that “following His statutes refers to toiling in Torah study.” In other words, we must both toil in Torah study and fulfill all of the Mitzvos.

The Torah goes on to say that as a reward for this, Hashem[2] “will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit…”

In other words, the reward which we are promised is physical; He will provide us with rain, produce, fruit and all of our physical needs. There are commentators who ask about this; why should spiritual work, toiling in Torah study and being stringent in Mitzvah observance, be repaid with physical benefits? We know that Hashem always pays “measure for measure.”

We can explain this as follows. Regarding Torah, we say that[3] “it is our life and the length of our days.” This does not only mean that Torah adds an extra facet to the life of a Jew. It is not merely a part, albeit a significant part, of the Jew’s life. Rather, Torah is the very essence of his life.

This fact is not only expressed in the spiritual life of a Jew; rather it is expressed and influences all of the physical and bodily aspects of a Jew’s life.

From this it is clear, that we cannot say that the only reward for Torah study is attaining high spiritual levels, and achieving great levels of comprehending Hashem. This would not demonstrate the fact that Torah study encompasses every aspect of a Jew’s life. Reward is a natural result of the act which is being rewarded. If the only reward was spiritual, it would mean that Torah is only a part of his spiritual life. The fact that the reward is expressed in physical matters, “I will give the rain of your land at its time …,[4]” demonstrates that Torah permeates each and every aspect of our life.

Through each of us seeing to it that our entire being is permeated with Torah and Mitzvos, may we merit the coming of Moshiach now.

Wishing one and all a Good Shabbos! May we all receive the Torah with joy, and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 313

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, Vayikroh 26:3.

[2]. Our Parshah, Vayikroh 26:4.

[3]. See the Siddur, Evening Service.

[4]. Parshas Aikev, Devorim 11:13.

This week’s Torah portion, Bechukosai, tells us that Hashem will reward us[1] “If you follow My statutes and observe My commandments and perform them…” The words “follow My statutes” and “observe My commandments” seem to be repetitious; they both mean the same exact thing! Therefore, Rashi cites the words “if you follow My statutes,” and explains that “I might think that this refers to the fulfillment of the commandments. However, when the Torah says ‘and observe My commandments’ the fulfillment of the commandments is (already) stated. So, what is the meaning of ‘If you follow My statutes’? It means that you must toil in the study of Torah.” In other words, when the Torah says to follow in Hashem’s statutes here what it really means is to toil in Torah study.

Many of the commentaries ask how Rashi derives that this refers to toiling in Torah study. Perhaps it refers to studying Torah without necessarily toiling?

The Rebbe explains that Torah study is one of the 613 Mitzvos; hence it could not refer to simply learning Torah. Several words further it says “observe My commands, which includes Torah study. It must therefore refer to one particular facet of learning. Therefore, Rashi explains that it means toiling in the study of Torah; striving, working in order to come to a proper understanding of what the Torah means.

All Mitzvos can be performed according to the “letter of the law.” One can perform the bare minimum requirements and still fulfill his obligation. However, to really be a servant of Hashem one must use all his faculties to carry out G-d’s Will. Granted, by studying one chapter of Torah evening and morning one can fulfill Hashem’s commandment to study. However, that is not enough for one who realizes that Torah is his “reason for being.” It is only by toiling with every fiber of ones being that he expresses his true commitment to Torah.

The rewards listed here begin with[2] “I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit…” The rewards are in ascending order. Each promise is greater than the one preceding it. The final reward is that Hashem will[3] “…lead us upright” to the complete and true redemption through our righteous Moshiach. The only way to receive all these rewards is by using our entire being, with all of our strength to serve G-d Almighty!

Wishing one and all a Good Shabbos! May we all receive the Torah with joy, and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 313

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, Vayikroh 26:3.

[2]. Our Parshah, Vayikroh 26:4.

[3]. Our Parshah, Vayikroh 26:13.

The very first verse of our Parshah, Behar, tells us that[1] “Hashem spoke to Moshe on Mount Sinai, saying.” This serves as an introduction to the laws of the Sabbatical – Shemittah Year. Upon entering the Land of Israel, we were commanded to work the land for six years. During the seventh year, the land would rest. We would not plough, plant or harvest. Whatever crops did grow on their own were considered ownerless; whoever wanted could eat of them.

Rashi explains why the Torah singles out this particular Mitzvah for specifying that it was given on Mount Sinai. He asks, “What is the connection between Shemittah and Mount Sinai? All of the commandments were given at Sinai? However, this teaches us that just as the general principles and finer details of Shemittah were all stated at Sinai, the same is true of all Mitzvos. All of them were given, both their general principles and their finer details, at Sinai.”

Rashi’s words, that “the general principles and finer details of all Mitzvos were stated at Sinai,” is the opinion of Rabbi Akiva. Rabbi Yishmoel disagrees with him, and says that “the general principles were stated at Sinai, and finer details were stated at the Ohel Moed[2].”

Throughout the 49 years that the Jews traveled in the wilderness, Hashem appeared to Moshe in the Mishkan, at the Ohel Moed – the Tent of Meeting, and continued to teach him Torah. According to Rabbi Akiva, Moshe had already received to complete Torah at Sinai. According to Rabbi Yishmoel, he only received the general principle at Sinai. Throughout the years in the desert, he was taught all of the details.

Their differing positions in this matter may be related to the difference between them in their Divine service. Rabbi Yishmoel was a High Priest; he was sanctified to Hashem from birth. Hence, his service of Hashem was that of a Tzaddik. For a Tzaddik, it is enough to accept upon himself self-sacrifice for Hashem, which is the foundation of his service, at the beginning of the day (Sinai). That enables him to serve Hashem in an orderly manner throughout the rest of the day (the forty years of wandering).

Conversely, Rabbi Akiva was a descendant of converts. His G-dly service paralleled that of a Baal Teshuvah. He needed to exercise self-sacrifice throughout the entire day (the entire forty years).

May we all merit to bring Moshiach now as a result of our service of Hashem!

Wishing one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 283

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, Vayikroh 25, 1.

[2]. See the Talmud, Zevochim 115.

This week’s Torah portion, Behar, begins by teaching us the laws of the Sabbatical year and the Jubilee year[1]. We would count six years, during which the land would be worked. During the seventh, Sabbatical – Shmittah year the land could not be worked, planted or harvested. Furthermore, after seven cycles of seven years (49 years) comes the Jubilee – Yovel year, when working the land is also prohibited.

The Torah introduces this by telling us that[2] “Hashem spoke to Moshe on Har Sinai, saying.” Rashi is bothered by the fact that not only these Mitzvos but rather all commandments were given to us at Mount Sinai. Therefore, he explains that the Torah mentions Har Sinai in this context in order to teach us an important lesson. Just as the laws of Yovel and Shmittah were given at Sinai with all of their details, the same is true of all other commandments which we were taught at Sinai.

One year out of seven we do not focus on our earthly needs. We place our faith totally in Hashem. However, it is not G-d’s intention for the world to work this way in general. For six years we abide by the laws of nature. However, this prepares us for the seventh year. The seventh-year makes it possible for us to serve Hashem throughout the other six. The Torah tells us here that[3] “the land shall rest a Shabbos to the Lord.” Rashi explains that it is “for the sake of the Lord, just as is stated of the Shabbos of Creation.” We spend six days of the week working within the natural order of the world. This prepares us for the seventh day, Shabbos. Likewise, Shabbos prepares us for the six weekdays.

On Shabbos, as during Shmittah, we transcend nature. We rely solely on Hashem. During the week, as well as the six years, we work within the laws of nature. We use the world in order to elevate it.

How is it possible for a human being to straddle between the natural and the Divine? The answer comes from Har Sinai. That is why the portion begins with the words “And the Lord spoke to Moshe on Har Sinai, saying.”

The Midrash tells us[4] that when Hashem was about to give the Torah to the Jewish people, He gathered together all of the mountains. Each mountain claimed that the Torah should be given upon it. Hashem asked them why they were complaining. “Being bigger does not matter. I choose Sinai, for it is the smallest of all mountains.”

If being the lowest is advantageous, why give the Torah on a mountain at all? Why not give it in a valley, or on a plain? If the Torah is to be given on a mountain, why not give it on the tallest mountain?

The answer is, that “the smallest mountain” best expresses the idea of the Torah. The idea is that we are small people who are involved with nature. Simultaneously, we must be mountains, giants, united with G-d Almighty Himself.

Wishing one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 273-281

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]. Vayikroh, beginning with 25:1.

[2]. Vayikroh 25:1.

[3]. Vayikroh 25:2.

[4]. Midrash Tehillim 68:72. See also Talmud 29, a.

In this week’s Parshah, Emor, the Torah tells us to count 49 days beginning with the second day of Pesach. The fiftieth day is the festival of Shavuos, as we read[1] “you shall count for yourselves seven weeks from the day after ‘Shabbos’ …” Rashi cites the words “from the day after Shabbos,” and comments as follows. “On the day after the (first day) of the festival (of Passover).” In other words, the term Shabbos here does not refer to the seventh day of the week, as is usually the case. Rather it refers to a different day of rest; i.e., the first day of Pesach.

The Talmud tells us[2] that the Baisusim[3] incorrectly interpreted the words “from the day after Shabbos” literally. Hence, they began the counting of the Omer on the night following Shabbos, and Shavuos was always celebrated on Sunday. However, our Sages explain that here the word “Shabbos” refers to the first day of Pesach. Therefore, the day that we begin the count depends on which day of the week Pesach begins.

We need to understand the meaning behind this. This entire disagreement is because the Torah used a word which appears to be ambiguous. Granted, the word Shabbos can, and at times does, refer to a festival. However, the Torah could have simply said “from the day after Yom Tov,” instead of “the day after Shabbos,” and there would have been no room for a mistake.

This can be explained as follows. Hashem took us out of Egypt in order to give us the Torah. However, we weren’t ready. The centuries of slavery to the immoral Egyptians caused us to sink quite low. One of the ideas of counting the Omer was to refine and rectify the attributes of our Animal Soul as a preparation to enable us to receive the Torah.

The Hebrew word for counting the Omer is “Sefiras HaOmer – ספירת העומר.” The word Sefira means counting, but it is also related to the word “Sapir – [4]ספיר,” which is a type of precious stone. By counting the Omer, we “polish” ourselves, and “shine.”

Nature is divided into units of seven, i.e. the seven days of creation. The greatest day of the week is the seventh, Shabbos. However, it is still one of the seven days of creation. The day after Shabbos is a level of G-dliness which is totally above the limitations of nature. For us to ready ourselves to receive the Torah, we must draw on the eighth day, this transcendent level of Divine assistance.

My we use these days of counting the Omer to their fullest, and merit to receive the Torah with joy.

Wishing one and all a good Shabbos and a happy Lag B’Omer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 265

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, Vayikroh 23:15.

[2]. Talmud Menochos 65, a.

[3]. They were a heretical sect of Jews. They did not accept the Oral Law as it was taught by the Sages of the Talmud.

[4]. This is usually translated as a sapphire.

This week’s Parshah, Emor, begins by discussing the prohibition against Kohanim allowing themselves to become ritually impure, Tomei. In the very first verse of the Torah portion Hashem tells Moshe to[1] “Say to the Kohanim the sons of Aharon, and say to them, ‘Let none of you become Tomei for a dead person among his people.’”

Rashi cites the words “say to the Kohanim” and explains “’Say…and you shall say.’ This is written in order to warn the adult Kohanim to be responsible for the minors (not to allow them to contaminate themselves).” Rashi is explaining to us that this verse comes to teach us that adult Kohanim are responsible to make sure that (even) Kohanim who are children do not become Tomei, meaning ritually impure.

We know that Rashi is extremely particular and precise with the words which he uses in his comments. The literal meaning of the Hebrew word “Lehazhir – להזהיר” is “to warn.” There were other words which Rashi could have chosen to express this same concept. Why did he choose this particular word?

The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn, writes that the word “Lehazhir – להזהיר” has a deeper meaning. It is also related to the word “Zohar – [2]זוהר.” This word means radiance or light. The form of the verb is causative. The simple meaning of the word “זהיר – Zahir” means careful. Therefore, the word “Lehazhir – להזהיר” means to cause one to be careful, i.e. to warn someone. Based on the Previous Rebbe’s translation of the word, “Lehazhir – להזהיר” would mean to cause another to shine.

Based on the above, Rashi’s choice of words carries a far deeper implication. Rashi is teaching us that when one teaches a child, whether it’s a child in years or in knowledge, he must do so with a “radiant” face. He must treat his students with love. By so doing the student will have the greatest benefit, and will shine.

Additionally, based on this, the words can be translated “to cause the adult Kohanim to shine through the minors. The result of teaching children with love enhances the teachers’ level as well.

This is in keeping with the teaching of the Sages[3]; “when a student approaches a teacher and asks to be taught Torah, Hashem illuminates the eyes of both the teacher and the student.”

Wishing one and all a Good Shabbos and a “radiant” summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Pages 151-152

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 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]. Vayikroh 21:1.

[2]. Sefer Hamaamorim 5708, Page 240.

[3]. Talmud Temurah 16, a.

In this week’s Parshah, Kedoshim, we read that[1] “… you shall not stand by (the shedding of) your fellow’s blood. I am Hashem.” Rashi explains that you may not stand by while “watching your fellow’s death, when you are able to save him. For example, (you may not stand idly by) if he is drowning in the river or if a wild beast or robbers come upon him.”

This means to say, that the Torah is commanding each of us to do whatever possible in order to save his fellow in a life-threatening situation. Rashi explains that this is even so if the source of the danger may possibly pose a threat to the one who is saving his fellow; i.e. a river, wild beasts or robbers. As long as, in Rashi’s words, “you are able to save him,” you must.

The Sages teach us that[2] “Hashem created nothing in His world for naught[3].” One of the classic teachings of the Baal Shem Tov is that everything in this world happens by Divine providence. This means that there are no coincidences. If I see something, anything (whatever Hashem created in His world), it is actually being shown to me for a purpose. That purpose certainly has to do with my Divine service; as the Talmud teaches us[4] that we were created in order to serve our Creator.

Based on the above, it is clear that if one happens to see another in a life-threatening situation, he is able to save him. Had he not been able to do so, it would not have been shown to him.

It is certainly uncommon for any of us (thank G-d) to see another drowning. However, there are those all around us who are drowning spiritually. We all know Jews who lack a Jewish education; who have not been brought up to live a life of Torah and Mitzvos. The fact that I see people around me drowning, means that I must, and I can save them.

May our being occupied with saving those around us from spiritual death (Chas Veshalom) bring about our salvation from our current exile. Hashem Himself fulfills all of the Mitzvos; may He “not stand by our blood,” and bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Page 120-125

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, Vayikroh 19:16.

[2]. See Talmud Shabbos 77, b.

[3]. The literal translation of the Hebrew is “(Of) everything which Hashem created in His world, He did not create (even) one thing in vain, i.e. for no purpose.”

[4]. See Talmud Kiddushin 82, b.

This week we read the Torah portion of Kedoshim. It begins with G-d telling Moshe to tell all of the Jews that[1] “You shall be holy, for I, Hashem am holy.” Rashi tells us that “most of the fundamental teachings of the Torah depend on this,” meaning that they are encapsulated in this verse.” It therefore comes as no surprise that it contains such a large percentage of the Mitzvos, 51 of the 613 Mitzvos[2].

One of these Mitzvos in our Parshah is the very well known commandment[3]; “… You shall not place a stumbling block before a blind person …” Seemingly Rashi does not explain this according to the simple explanation, that it is prohibited to place an unexpected object in front of a blind person in order to trip him[4], but rather he says as follows. You may not give bad advice to someone who is “’blind’ regarding a certain matter. Do not offer advice which is improper for him. Do not say to someone, ‘Sell your field and buy a donkey (with the proceeds),’ while you actually plan to cheat him; you yourself plan to take it from him[5].”

The commentaries of the Midrash give different examples of “giving bad advice to someone who is ‘blind’ regarding a certain matter[6].” It suggests that one must not tell someone to get up early in order to get a head-start on his journey; while his intention is that his fellow lose his money to thieves. Likewise, one must not tell his fellow to wait until the afternoon to leave on his trip; while his intention is that he be harmed by the sun. Why does Rashi not use one of these examples?

The explanation is, that in both of these examples, the entire objective is to cause damage; either that his fellow lose his money, or is harmed by the afternoon Sun. The Torah has already prohibited this; for example, by commanding us not to dig a pit in a public place. Rashi’s example will not necessarily cause damage; perhaps the fellow needs a donkey more than he needs a field.

Our Parshah also teaches us to “love your fellow as yourself.” As a result of having unconditional love for each other, may we merit Moshiach now!

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 27, Page 141

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, Vayikroh 19:2.

[2]. This number is according to the Rambam. According to other authorities the number may vary.

[3]. Our Parshah, Vayikroh 19:14.

[4]. We shall discuss the reason for this on another occasion.

[5]. Rashi’s source is from the Toras Kohanim 19, 34.

[6]. See the Korbon Aharon’s commentary to the Midrash, ibid.

This week we will read the Torah portion Acharei. Near the end of the Parshah, we are taught the laws of prohibited relationships. The Torah first tells us that Hashem told Moshe to[1] “Speak to the children of Israel, and say to them that I am Hashem your G-d.” Rashi cites the words from the verse “I am Hashem your G-d,” and explains as follows. “Rebbe[2] says, ‘It is openly known before Him, that they (the Jews) would eventually be scourged by (transgressing the laws of) immoral relations in the days of Ezra. Therefore (as a preamble to these laws), Hashem came to them with the decree, ‘I am Hashem your G-d!’ You should know Who is placing these decrees upon you; the Judge Who exacts punishment, but is also faithful to pay a reward.’”

We have discussed numerous times, that Rashi’s primary focus in his commentary is to explain the simple meaning of each verse. He does so in a manner which is understandable to a beginning student. How can we say that according to Peshat, the Torah would write something, in anticipation of an event that would take place centuries later!

Rashi does not cite the source of his comments often. When he does, it is in order to answer a question which may bother a particularly bright beginner. The above question falls into this category. He answers this question by writing that with his words, he is quoting Rabbi Yehudah Hanossi.

Among other things, Rebbe was the first to write the oral law; until his time Rabbinic teachings were passed down verbally from teacher to student.

Why was this so? There is a Halachah that[3] “The words which are written (meaning the Bible, which was given to us in writing) you may not say by heart. The words which were transmitted orally (the teachings of the Sages) you may not recite from writing.” There was an oral explanation which was given together with the Torah. This was not permitted to be written. However, Rabbi Yehudah Hanossi saw that in his time there was a danger of the oral law being forgotten. This was due to persecution, which made it difficult for the transmission of these laws to continue as before. Therefore, Rebbe permitted the writing of the Oral Law; citing the reason that[4] “a time to do for Hashem; they have made void Your Torah.

In other words, based on a verse in Tehillim which was written many centuries earlier, he was able to establish the Torah law. Hence, by citing Rebbe’s name, Rashi is answering our question.

As a result of our total allegiance to Hashem and His Torah, may we merit the complete and true redemption now!

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Page 89

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, Vayikroh 18:2.

[2]. The name “Rebbe,” without any description or name, refers to Rabbi Yehudah Hanossi (the Prince).

[3]. See Talmud Gittin 60, b and Temurah 14, b.

[4]. Tehillim 119:126.

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

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

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

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

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

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

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

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 22, Page 101

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
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DEDICATED BY HIS FAMILY
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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 בני משפחתו שיחיו

[1]. Our Parshah, Vayikroh 18:30.

[2]. Mishlei 16:4.

[3]. See Tanya Chapter 27.