Click here for a printable version.

This week’s Torah portion, Vo’eiro, begins the discussion of the ten plagues which Hashem brought upon Egypt.

Hashem told Moshe to deliver His message to Pharaoh. Moshe responded, “… I am of closed lips[1]; how will Paroh listen to me?” Hashem responded that[2] “You will speak all that I command you, and Aharon, your brother, will speak to Pharaoh …” Rashi cites the words “you will speak” and explains as follows. “You will speak “each message once, as you have heard it from My mouth. Then Aharon, your brother, will interpret it and explain it in Pharaoh’s ears.”

Rashi’s words imply that Moshe was present with his brother Aharon when they approached Pharaoh. However, Moshe repeated Hashem’s words once, verbatim in Hebrew; Aharon translated Moshe’s words and explained them clearly.

We see from Rashi’s words that Aharon translated Hashem’s words from Hebrew to Egyptian. Rashi uses the expression that “Aharon, your brother, will interpret it and explain it in Pharaoh’s ears.” The Hebrew word interpret is “ימליצנו – Yamlitzenu.” We find elsewhere that the same word with the meaning of “an interpreter.” Yosef’s brothers came to Egypt to request food from their brother, who they thought was the Egyptian ruler. They spoke Hebrew among themselves, assuming that the ruler would not understand them. The Torah says that[3] “They did not know that Yosef understood them, because the interpreter (המליץ – Hamailitz; from the same root as Yamlitzenu) was between them.”

Rashi writes that Aharon needed to explain Moshe’s words. A simple explanation was not enough. Rashi says that Aharon’s words should reach “in Pharaoh’s ears.” What does this strange expression mean? We found earlier that Yehudah approached Yosef to speak with him, and he said that his words should reach[4] “into my master’s ears.” Rashi explains there that “my words should enter into your ears.” In other words, Aharon’s words had to finally persuade Pharaoh to let the Jews leave exile.

We must all reach out to all those around us. However, our words must reach “into their ears.” We must speak to others in a way that penetrates their core. Then we will succeed in persuading them of the urgency to bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 82

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. I have a speech impediment.

[2]. Our Parshah, Shemos 7:2.

[3]. Parshas Mikeitz, Bereishis 42:23.

[4]. Parshas Vayigash, Bereishis 44:18.

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In our weekly Parshah, Vo’eiro, we read that Hashem commanded Moshe to speak to Pharaoh. Moshe claimed that he was not the best choice[1]; “I am of closed lips, (I cannot speak clearly), so how will Pharaoh listen to me?” Hashem responded to this claim by saying[2], “See! I have made you a lord over Pharaoh, and Aharon, your brother, will be your speaker.” Rashi explains that “a lord over Pharaoh” means that Moshe would be “a judge and a chastiser, to chastise him with plagues and torments.”

Every word in Torah teaches us a lesson for all times and places. What lesson can we learn from this?

What does Rashi mean when he says that Moshe would be “a judge and a chastiser, to chastise him (Pharaoh) with plagues and torments?” Chassidic Philosophy[3] explains that there are forces of evil in the world, referred to as husks or shells[4]. They are not Chas Veshalom independent of G-d; nothing is! However, Hashem gives them a limited amount of vitality to serve their purpose: to provide us with free will and enable us to “just say no” to them. However, whenever (G-d forbid) one of us gives in to temptation, these husks derive additional vitality. There comes the point that they become so powerful that even a Tzaddik is powerless against them.

In each generation, there is one person who can destroy them; the “Moshe,” the leader of each generation. That is the meaning of “See (an exclamation of astonishment)! I have made you a lord over Pharaoh.” Although Pharaoh was in his full power, only Moshe could be his judge and a chastiser and chastise him with plagues and torments.

If only Aharon spoke to Pharaoh, why did Moshe need to be there? Because only Moshe was able to defeat him.

Just as we merited redemption from Mitzrayim, so too may we merit redemption from our present exile.

I wish you a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 60ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. Our Parshah, Shemos 6:30.

[2]. Ibid, ibid. 7:1.

[3]. See Ohr Hatorah on our Parshah, Page 231. See also the Chassidic discourse beginning with the words “See that I have made you,” from the years 5631, 5777, and 5715. It is also explained in this manner in the work Pelach Harimon on our Parshah, Page 64.

[4]. The meaning of this name is that they block the G-dly creative light which is within the world.

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This week we read Parshas Shemos, which is the beginning of the second book of the Torah. The Parshah begins with the following words¹. “These are the names of the sons of Yisroel who came to Egypt with Yaakov; each man and his household came.” Rashi cites the words, “And these are the names of the sons of Yisroel.”He comments that “Although Hashem counted them in their lifetime by their names², He counted them again after their death. Why did He do that? To let us know how precious they are. They are comparable to the stars which He takes out and brings in by number and by name, as it says³, ‘who takes out their host by number; all of them He calls by name.’”

Rashi is telling us that Hashem counted us by both number and name. Why were both necessary?

The explanation is that both reflect a unique characteristic of the Jewish people. In general, counting something expresses the common denominator between all things counted. Each item is equal. We measure each as a single unit, no more, and no less⁴. Conversely, calling them by name, demonstrates the individuality of each item.

We find both aspects in every Jew. Every one of us has what is called a “Pintele Yid,” meaning a spark of Judaism. The essence of G-d Almighty Himself is bound with the innermost part of every Jew. Counting us expresses this idea; each of us is equal, neither more nor less than any other.

Each of us also has qualities that no other Jew possesses. We all possess unique qualities. Calling us by name brings this out.

Therefore, when the Torah describes how precious each Jew is to Hashem, it specifies both name and number. That is why Rashi points out that “who takes out their host by number; all of them He calls by name.”

If we all fulfill our potential both in name and number, we will undoubtedly bring Moshiach Now!

I wish you a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 7ff.

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
Dr. Mindel Rivka (Muriel) bas Reb Menachem Mendel Shlomo ע”ה Stitt
Passed away on Shabbat Parshas Lech Lecha, 10 Mar-Cheshvan, 5782
May Her Soul be bound in the Eternal Bond of Life

IN HONOR OF 
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris 
DEDICATED BY THEIR PARENTS 
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

1. Our Parshah, Shemos 1:1.

2. See Parshas Vayigash, Bereishis 46:8-27.

3. Yeshaya 40:26.

4. This is the reason for the Halachah that is counted can never be nullified in a mixture of food, no matter how large it is.

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We are told the following at the end of this week’s Torah portion, Vayechi[1]. “Yosef saw a third generation born to (his son) Ephraim. Also, the sons of Mochir who was the son of Menasheh were born ‘on Yosef’s knees.'”

What is the meaning of being born “on Yosef’s knees?” Rashi explains that “as Targum Onkelus translates the words – he (Yosef) raised them between his knees.”

In the Alter Rebbe’s[2] Shulchan Aruch[3], it says that the time of a baby boy’s Bris is the beginning of the entrance of his Divine soul into his body. Based on this, we can understand the explanation given by Targum Yonoson. He explains the meaning of “they were born on Yosef’s knees,” After they were born, Yosef circumcised them. The fact that the Bris was on Yosef’s knees means that it was their spiritual birth, i.e., the entrance of their G-dly soul.

This teaches us a great lesson, according to both Rashi and Onkelus. One is obligated to teach Torah to his children and his grandchildren. However, as far as great-grandchildren are concerned, he has no obligation to teach them as long as there are more qualified teachers than him. Nevertheless, from both Rashi and Onkelus, we see that Yosef taught his great-grandchildren, “he raised them between his knees.” This is even though Yosef had no obligation to teach them. Yehudah had founded and headed a Yeshiva full time before the arrival of all of the Jews in Egypt. Therefore, he may have been a greater scholar than Yosef. Yosef governed all of Egypt (including his family).

Consequently, he had the law of one who was “occupied with the needs of the community.” This would exempt him from the obligation of teaching. Nevertheless, we see that according to Rashi’s commentary on the Torah, there is an obligation to teach one’s great-grandchildren.

From this, we can learn a tremendous lesson. If one merits having great-grandchildren, he must teach them Torah, and if he is not capable, he must support the Torah institution where they study.  

I wish one and all a good Shabbos!

Rabbi Shmuel MendelsohnAdapted from Likkutei Sichos Volume 20, Page 243-249

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. Our Parshah, Bereishis 50:23.

[2]. The Alter Rebbe, Rabbi Shneur Zalman (1745 – 1812), was the founder of Chabad Lubavitch.

[3]. The Shulchan Aruch is the Code of Jewish Law. Despite the fact that a Shulchan Aruch existed prior to Rabbi Shneur Zalman, at the behest of his teacher, he wrote a more up-to-date version. Additionally, the Alter Rebbe writes the reasons behind each law.

Click here for a printable version.

In this week’s Torah portion, Vayechi, we are told of the passing of Yaakov, our Patriarch. He spent his last seventeen years in Egypt together with his progeny. Once he knew that there was not much time left, he asked his son Yosef to make sure not to bury him in Egypt; he wanted to be buried in Israel together with our other patriarchs and matriarchs. He went so far as to make Yosef swear that he would do so[1]. He then blessed Yosef’s two sons, Ephraim and Menashe, and all of his children.

Once the time came, his children brought him to the Me’oras Hamachpelah, the burial place of his ancestors. The Torah tells us that[2] “his sons carried him to the land of Canaan, and they buried him in the cave of the field of Machpelah, which Avrohom bought for burial property from Ephron the Chiti ….”

Rashi makes several comments on this verse. Among them is that Yaakov ordered that “… Levi[3] shall not carry it because he will carry the Aron of Hashem …”

We need to understand Rashi’s words. Carrying the Ark was something that Levi’s tribe would not do until the distant future. Even then, Levi would not carry it; his descendants, many generations later, would. Why should he lose the Mitzvah of carrying his father’s coffin and bringing him to rest? 

The explanation is as follows. The servitude in Egypt did not begin until the passing of Yaakov. Rashi says at the beginning of our Parshah[4]. “As soon as our father Yaakov passed away, the eyes and the heart of Israel were “closed.” This was due to the misery of slavery, and that was when they, the Egyptians, began to enslave them.” Bringing Yaakov out of Mitzraim to Israel marked the beginning of exile and slavery.

This is why Levi did not carry Yaakov’s coffin. Yaakov’s passing marked the beginning of exile and slavery. Levi had no connection with exile, and he and his tribe transcended exile. Levi was the only tribe never enslaved in Egypt, and their only master was Hashem.

Just as was the case with Levi, each of us can raise ourselves above the limitations of exile[5]. All one must do is “set himself aside and stand before G-d to serve Him, minister to Him, and know Him. He must justly proceed as Hashem commanded him, removing from his neck the yoke of the many reckonings which people seek.”

I wish one and all a good Shabbos!

Rabbi Shmuel MendelsohnAdapted from Likkutei Sichos Volume 20, Page 235

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1] Our Parshah, Bereishis 47:31.

[2]. Our Parshah, Bereishis 50:13.

[3]. Meaning his tribe; his descendants.

[4]. Our Parshah, Bereishis 47:28.

[5]. See Rambam, Laws of Shemittah, Chapter 13, Paragraph 13.

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This week’s Parshah, Vayigash, continues the ongoing saga of Yosef’s encounters with his brothers. The brothers had no idea who he was, and all that they knew was that he was the ruler of Egypt. Hence, they went to him seeking food during the years of famine.

Finally, Yosef could no longer stand the charade and revealed himself to his brothers[1]. It was a tearful reunion. Yosef told them to hurry back to Israel and let their father know that he was alive; they should also tell Yaakov that he was the leader of Egypt. The entire family should return to Egypt, where they would live in Goshen, the best part of the land. Yosef would personally take care of them.

Yosef gave presents to all of his brothers. “And to his father he sent the following; ten he donkeys carrying of the choicest products of Egypt, ten she donkeys carrying grain, bread, and other food ….[2]”

What is meant by “the choicest products of Egypt?” What was it that Yosef sent to his father? Rashi offers two explanations. According to the Gemorah, the first is that it refers to aged wine[3]. He then cites an explanation that “according to the Midrash Aggadah[4], this (the choicest produce of Egypt) refers to pounded beans.” We need to understand this. Of everything that Egypt produced, why were beans mainly considered the best?

One explanation is as follows. Yosef knew that when his brothers would tell Yaakov that he was still alive, they would have to say that they sold him, thereby causing Yaakov great anguish.

Therefore, he sent his father pounded beans, also known as Egyptian beans. One would think that something that one pounds lose quality. Nevertheless, it is precisely these smashed beans, which are called the choicest of Mitzraim. Even though the Tribes of Israel had been pounded, this made them more substantial than ever. This was true to the extent that Yosef told his brothers that his being sold was beneficial. “It was to preserve life that Hashem sent me before you[5].”

There are many lessons that we can learn from this explanation. One is always to be careful that our actions and words positively affect those around us. Another is never to assume that something is not good; Hashem runs the world after all. And another is to judge everyone favorably.

I wish one and all a good Shabbos!

Rabbi Shmuel MendelsohnAdapted from Likkutei Sichos Volume 10, Page 151

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. Our Parshah, Bereishis 45:1-3.

[2]. Our Parshah, Bereishis 45:23.

[3]. Tractate Megillah 16, b.

[4]. Bereishis Rabbah 94:2.

[5]. Our Parshah, Bereishis 45:5.

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This week’s Parshah, Vayigash, we find a continuation of the story we began reading several weeks ago. At the beginning of our Torah portion, Yehudah confronts Yosef (who he still believes to be the ruler of Egypt). Yosef reveals himself to his brothers, who had sold him into slavery twenty-two years earlier. Despite this, he treats them kindly, and they share an emotional reunion.

The most emotional of all was between Yosef and his younger brother Binyomin. The Torah tells us that when they met[1], Yosef “… fell on his brother Binyomin’s neck and wept, and Binyomin wept on his (Yosef’s) neck.”

Why did each of them cry? We might think that it was because of the long-overdue reunion. Rashi explains, however, that there was a deeper reason. Yosef wept on Binyomin’s neck, “For the two sanctuaries which would be in Binyomin’s territory and would ultimately be destroyed.” Binyomin wept on Yosef’s neck, “For the Tabernacle – Mishkan of Shiloh, which was destined to be in Yosef’s territory, but would ultimately be destroyed.”

Each prophetically saw that Hashem’s dwelling place would be constructed in the other’s territory yet would be destroyed. Each was crying for the tragic destruction which would take place in his brother’s portion of the Land of Israel.

We need to understand why Yosef wept over the destruction in Binyomin’s territory, and Binyomin cried over the devastation in Yosef’s territory. Why didn’t each cry over the destruction in their territory? The destruction of G-d’s Palace is indeed something that would bring one to tears!

To understand this, we need to understand the idea of crying. Tears have the power to ease the pain of the one who is crying, and they can console him. However, they do not correct the cause of the crying.

Yosef did not cry about the destruction in his territory. He worked at doing something about it! The same is true of Binyomin. However, their great brotherly love for each other brought them to tears for each other’s loss.

The same is true of ourselves. When we see a problem that we can correct, we must do something immediately—crying and sighing is not enough. However, we must have the greatest sympathy for an issue that concerns a friend, whether or not we can help.

I wish one and all a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. Our Parshah, Bereishis 45:14.

Click here for a printable version.

In this week’s Parshah, Mikeitz, we learn of a famine throughout the world. In Canaan[1], “Yaakov saw that they were selling grain in Mitzraim. He said to his sons, ‘Why do you appear satiated?'”

What was the meaning of Yaakov’s question, “why do you appear satiated?” Rashi explains that his problem was, “Why do you show yourselves before the sons of Yishmoel and the sons of Aisov as if you are satiated? For at that time, they still had grain.”

Yaakov was not concerned that the other nations would question why his children were satiated when everyone else was hungry. He was worried that it would appear to them as if his children were the only full ones. As Rashi writes, they did have grain, but they only had enough grain for that time. Why would Yaakov’s children make it appear that they were full when they did not have food for the future.

The explanation is that this indicates their total trust in Hashem. They were confident that Hashem would not abandon their holy father. Just as they had enough grain for now, so would they have in the future. Hashem would continue to take care of them. If they could not naturally have food, Hashem would give it to them miraculously.

It is natural to be concerned with “putting away something for a rainy day.” Unless one knows he has enough to eat tomorrow, he may feel hungry today. Absolute trust in Hashem, Bitachon precludes that feeling.

Emunah, belief, means that one believes that ultimately Hashem will help; in any case, everything He does is for good. Conversely, Bitachon implies that I know that Hashem is taking care of me now. With real Bitachon, one will never be hungry. He will feel satiated, which is how he will appear to others.

We must learn from Yaakov’s children, the Tribes of Israel, to have constant trust in Hashem. We must always know that he will not forsake us for even one second.

Have a great week, a wonderful Shabbos, and a very happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 30, p. 190 ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. Our Parshah, Bereishis 42:1.

Click here for a printable version.

In Parshas Mikeitz, the Torah tells us that Pharaoh had two most unusual dreams. The magicians upon whom he relied were not able to interpret the dreams to Pharaoh’s satisfaction. Pharaoh heard that Yosef the Tzaddik was talented, and he summoned Yosef to appear before him. Yosef explained that the dreams predicted Egypt would have seven years of plenty, followed by seven years of famine. He suggested that Pharaoh appoint someone to watch over the food supply, saving enough food during the seven years of plenty to lack nothing during the famine. Pharaoh immediately appointed Yosef to this position, making him the second in charge of Egypt. He was second only to Pharaoh himself.

When the years of famine began, and the nation turned to Pharaoh for food, he told them to go to Yosef; as the Torah writes,[1] “when the entire land of Egypt hungered, the people cried out to Pharaoh for bread.  Pharaoh told them, ‘Go to Yosef; and do whatever he tells you.'”

The Torah tells us the main points of their conversation. Rashi goes into the details. He says that “Yosef had ordered them to circumcise themselves. When they came to Pharaoh and told them what he said, Pharaoh said, ‘Why didn’t you save grain during the seven years of plenty? Didn’t he say that years of famine were coming?’ They answered, ‘We did gather, and we gathered a lot, but it rotted.’ Pharaoh answered, ‘If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?'”

Why did Yosef demand that the Egyptians circumcise themselves? They weren’t Jews. Hashem only commanded Jews to have a Bris Milah!

The explanation is that when Hashem gave Avrohom the Mitzvah of circumcision, He said that[2] “those born in your house and those purchased for money (slaves) shall be circumcised …” In other words, Hashem did not only commanded Avrohom to circumcise himself and his family. He also commanded Avrohom to circumcise those over whom he had control. Therefore, Yosef, who was in control of the entire population of Egypt, demanded that they be circumcised.

From this, we learn that we must bring Torah and Mitzvos to everyone we can influence, including those who are not Jewish. We must introduce them to the seven Noachide laws.

I wish everyone a good Shabbos and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 136

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

---

[1]. Our Parshah, Bereishis 41:55.

[2]. Parshas Lech Lecho, Bereishis 17:13.

Click here for a printable version.

In Parshas Vayaishev, we read of Yosef’s two dreams. First, he dreamt that he and his brothers[1] “were binding sheaves in the field. My sheaf arose and stood upright, and your sheaves encircled it and bowed down to it.” His second dream was that[2] “The sun, the moon, and eleven stars were prostrating themselves to me.”

After telling his brothers and father these dreams, the Torah says that “his brothers were jealous of him, but his father awaited the matter.” What was his father, Yaakov Avinu, waiting for? Rashi explains that “He was waiting and looking forward in expectation of when it (the fulfillment) would come, Similarly, the prophet writes[3], ‘awaiting (שׁוֹמֵר) the realization (of Hashem’s promise).'”

Everything in the Torah provides all of us with a lesson for every time and place. However, what does this have to do with us? This Parshah tells us an inspiring story.

All of the actions of our forefathers provide us, their children, with special lessons[4]. However, this Parshah carries it a step further. It does not speak about Yaakov, Yosef, and his other children (solely) as individuals. Instead, it is discussing us, their children[5].

Rashi’s words that Yaakov was “awaiting the realization (of Hashem’s promise)” refers to something incumbent upon each of us. We must all constantly be awaiting and anticipating the arrival of Moshiach and our redemption from Golus. This is further emphasized by Rashi’s quote from the prophet, “awaiting the realization.” In the book of Yeshayahu, Rashi comments on that phrase and explains it as follows. The Jews are waiting for, and yearning for, the realization of Hashem’s promise to redeem us from exile.

Each of us must learn to yearn for Redemption from our forefather Yaakov. In that merit, we will indeed bring Moshiach now!

Have a great week, a wonderful Shabbos, and an illuminating Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 35, p. 161 ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
DR. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAS LECH LECHA, 10 MAR-CHESHVAN, 5782
MAY HER SOUL BE BOUND IN THE ETERNAL BOND OF LIFE

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

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[1]. Our Parshah, Bereishis 37:7.

[2]. Ibid, ibid. 37:9.

[3]. Yeshayahu 26:2.

[4]. See the Ramban’s commentary to Parshas Lech Lecho, Bereishis 12:6.

[5]. See the Akeidah’s commentary to our Parshah.