Click here for a printable version.

In this week’s Torah Portion, Vayishlach, The Torah tells us that[1] “Dinah, the daughter of Leah whom she had borne to Yaakov, went out to look about among the daughters of the land.” Rashi cites the words from this verse, “The daughter of Leah,” and explains the following. She was the daughter of Leah, “and not the daughter of Yaakov. Because she was in the habit of going out, she was called the daughter of Leah. Leah was also in the habit of going out, as it says, ‘and Leah went out to greet him (referring to Yaakov).’ “Rashi concludes with the words, “The allegory regarding her (Dinah), was used, ‘like mother like daughter.”

The result of Dinah’s “going out” marked the beginning of a series of tragic events which led to the assault of Dinah, the daughter of our forefather Yaakov.

The Torah refrains from speaking of anyone or anything in a derogatory manner. Abstaining from harmful speech applies even to a non-kosher animal[2]! The only exception to this is to teach us a life lesson. Yet here, from Rashi’s explanation, it appears that the Torah is telling us something negative about both Leah and her daughter Dinah. It must be that this teaches us a very positive lesson. How can we understand this?

The explanation is as follows. Generally, we say that[3] “the entire glory of a princess is within” and that a woman is the “mainstay of the house.” That is because a woman’s primary job is to build a Jewish home. However, there are circumstances under which a woman must leave the house and “go out.” A woman who can influence others must modestly use this ability for the sake of heaven. By doing so, they draw women who are “on the outside” to the service of Hashem. 

A woman must “go out” in a manner befitting a Jewish woman. She must do so with the utmost modesty. By carrying this out properly, even when she “goes out,” it will be apparent that her true glory is within. G-d endowed women with a greater ability than men to draw others near to the service of Hashem. The result of a woman’s effort will have a longer-lasting and more significant effect than that of a man, who by nature may argue and debate, etc. Since G-d granted the ability to women to draw others close to Hashem, they are obligated to use it. Their obligation is not only conducting the household. Instead, it also extends to drawing other women close to their Father in Heaven.

Adapted from Likkutei Sichos Volume 35, Pages 150-155

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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 34:1.

[2]. See Parshas Noach Bereishis 7:8 and Tractate Bava Basra 127b.

[3]. Tehillim 45:14.

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Parshas Vayishlach tells us of the epic encounter between Yaakov and Aisov. The Parshah begins by telling us how Yaakov Avinu prepared for this meeting[1]. “Yaakov sent Malochim ahead of him to his brother Aisov, to the land of Seir, the field of Edom.”

The Hebrew word[2] “Malochim – מלאכים“ has two possible translations; it can mean either a messenger or an angel[3]. Rashi teaches us that here it means literal, actual angels; i.e., Yaakov sent angels to his brother.

Several of the commentaries ask an obvious question on Rashi’s words[4]. Rashi explains the simple meaning of the Torah. What compels him to explain that Yaakov sent actual angels to Aisov? Saying that he sent human messengers seems to be much more in keeping with Peshat.

What is the Halachah if a messenger suffers damage while performing his mission? The one who sent him must do Teshuvah[5].

Yaakov knew that his brother intended to kill him. He would not hesitate to kill any “flesh and bones” messenger that Yaakov would send. Hence, he could not send a regular Shliach; he could only send a spiritual being who Aisov could not harm.

Next week, we will observe the tremendous Chassidic festival of Yud Tes Kislev, the 19^th of Kislev. The Alter Rebbe, the founder of Chassidus Chabad, had been imprisoned in Czarist Russia. On this day, we commemorate his release. At the same time, from Above, we were permitted to publicize Chassidic teachings, the Torah’s mysteries, to the broadest possible audience.

The 19^th of Kislev also marks the Yahrzeit of the Alter Rebbe’s mentor, Rabbi Dov Ber, the great Maggid of Mezritch. The Maggid explained what Rashi means by “actual angels.” He taught that Yaakov only sent
the “actual” aspect of the angels. Their spiritual component remained at all times with Yaakov.”

We must learn from our forefather Yaakov that even when we face wicked Aisov, we must retain the Divine aspect of everything we do.

Have a great week, a wonderful Shabbos, and a meaningful Yud Tes Kislev!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, p. 389 ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
MRS. 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 32:3.

[2]. Singular Maloch – מלאך – Angel.

[3]. Because an angel’s total purpose is to serve as a messenger of Hashem, the word Malochim also means messenger.

[4]. See the Mizrachi, the Gur Aryeh and others on this verse.

[5]. See the Be’er Haiteiv to Shulchan Aruch Orach Chaim, at the end of chapter 603.

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In this week’s Torah portion, Vayeitzei, we read of the marriage of Yaakov to Lavan’s two daughters, Rachel and Leah.

Many of the commentaries question this. The Sages teach us that our forefathers kept all of its commands before Hashem gave us the Torah. One of those commands is the prohibition against marrying two sisters; as the Torah says[1], “you shall not take a woman with her sister in marriage …” This being the case, how was Yaakov, our forefather, permitted to marry Rachel and Leah, who were sisters?

Rashi does not deal with this question.  He explains the simple meaning of the Torah, everything a student needs to understand the entire Torah. Yet, he disregards this question. In other words, according to Peshat, there is no question. How can that be?

Before Hashem gave us the Torah, we were considered a unique family among all of the children of Noach. We were commanded to follow the same seven commandments that Hashem commanded the entire population of the world. After He gave us the Torah, the Jews acquired a special status and were obligated to fulfill 613 Mitzvos.

In addition to the seven universal commandments, the world’s population accepted upon themselves other commandments for the benefit of society. These were equally binding upon one and all. For example, it was accepted not to deceive another. Accordingly, we find that Yaakov scolded Lavan[2], “why have you deceived me?”

These commandments, which were binding upon everyone, took precedence over the 613 commandments of the Torah. For our forefathers keeping the Torah’s Mitzvos was something extra that enhanced their service of G-d. If the fulfillment of any of the 613 commandments would render it impossible to observe one of the binding commandments, they could not fulfill it. Yaakov had already promised that he would marry Rachel. Hence, he was obligated to do so.

Sometimes helping our fellow Jew and keeping our word must take precedence over another law. May we all take care (after checking with a competent Rabbi) that we are not being too religious, and remember to help our fellow Jews.

I wish everyone a good Shabbos.

Rabbi Shmuel Mendelsohn Adapted from Likkutei Sichos Volume 5, Beginning with Page 141

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
MRS. 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]. Parshas Acharei, Vayikroh 18:18.

[2]. Our Parshah, Bereishis 29:25.

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In this week’s Torah portion, Vayeitzei, we read how Yaakov Avinu worked for his uncle Lovon for seven years. His object was to wed Lovon’s daughter, Rochel. Lovon, who did not have a reputation for being honest, deceived him; he gave his older daughter Leah instead of Rochel. Yaakov agreed to work for an additional seven years to wed Rochel.

When the seven years came to an end, Yaakov told his father-in-law[1], “Give me my wife (Rochel), for my days are complete, so that I may come to her.'” Rashi cites the words from this verse “for my days are complete.” He explains Yaakov’s seemingly immodest talk as follows. “… My days are complete, for I am already eighty-four years old. When will I raise twelve tribes? This is what he meant by saying ‘that I may come to her.’ Now, isn’t it true that even the most degenerate person would not speak like that? But Yaakov meant that his intention was to father generations.”

In other words, Yaakov knew prophetically that he would father the twelve tribes of the Jewish Nation. The entire Jewish people would descend from these tribes. He was already quite old. He exclaimed that he needed to marry already to be able to fulfill his destiny.

One may ask that despite Rashi’s explanation, Yaakov’s words appear to be inappropriate. How did he speak that way; the Torah commands us always to talk most nicely and properly.

We can understand this based on what the Alter Rebbe writes in Tanya regarding the Patriarchs[2]. “They were completely holy and detached from matters of this world … throughout their lives.”

In other words, the Avos’ lives were totally focused on serving Hashem; there was nothing else. Therefore, when Yaakov said the words “that I may come to her, he saw one thing only. It meant that he needed to father the Tribes of Israel, and ultimately the entire Jewish People. In his eyes, there was nothing improper or immodest about it.

As is the case with every word of the Torah, it must teach us a lesson. Each one of us must perform the same actions as our forefathers. However, Hashem does not expect us to reach the spiritual level of Avrohom, Yitzchok, and Yaakov. However, we must strive to focus on the service of Hashem with every fiber of our being.

I wish one and all a good Shabbos.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 111

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
MRS. 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 29:21.

[2]. See Likkutei Amorim Chapter 23.

Click here for a printable PDF,

In this week’s Torah portion, Toldos, we find a story filled with great intrigue. Yitzchok had aged; before his passing, he wanted to bless his firstborn, Aisov.

However, Yitzchok did not have all of the facts. Firstly, he was unaware that Aisov had already sold the rights and responsibilities that came together with being the firstborn (bechor) to his brother Yaakov. Secondly, Yitzchok was under the impression that Aisov was righteous and deserved his blessings. Aisov had managed to fool his father, as we discussed in the previous installment[1].

 As an introduction to blessing his son Aisov, we read that[2] “It came to pass when Yitzchok was old, and his eyes were too dim to see, that he called Aisov his elder son, and said to him, ‘My son.’ Aisov replied, ‘Here I am.'”

In his comments to this verse, Rashi offers several explanations for why Yitzchok’s eyes had dimmed. The final explanation which Rashi offers is that it was ” to allow Yaakov to take the blessings.”

This poses a question. Why did Hashem blind our Patriarch Yitzchok to enable Yaakov to receive the blessings (which were his)? It seems that there was a much simpler way. G-d could have let Yitzchok know that Aisov was wicked! Had He done that, naturally, the blessings would have gone to Yaakov.

The explanation is that Hashem follows that which He commands us to do. Just as we are forbidden to speak ill of another Jew, so too did Hashem refrain from doing so. The one option to assure that Yaakov would receive the Berochos was for Yitzchok to become blind.

Think about that. Keep in mind that Aisov and his descendants were to be enemies of the Jewish Nation throughout our long exile. Furthermore, Yitzchok was like a prisoner in his own house for 57 years as a result of this! Hashem withheld information from Yitzchok to avoid speaking poorly of Aisov.

How much more so is it true that we must never say anything that even hints at something negative regarding a fellow Jew.

The cause of our long exile is baseless hatred for our fellow Jews. The way to combat this, and thereby bring redemption, is by baseless love.

Wishing everyone a good Shabbos and a good month,

Rabbi Shmuel Mendelsohn Adapted from Likkutei Sichos Volume 15, Page 215

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
MRS. 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]. The source for this is Rashi’s comments to our Parshah, Bereishis 25:27.

[2]. Our Parshah, Bereishis, Bereishis 27:1.

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This week we read Parshas Toldos. It tells us that our matriarch Rivkah gave birth to twins, our forefather Yaakov, and his brother Aisov; as the Torah writes[1], “her days to give birth were complete, and behold, there were twins in her womb.”

These twins were not identical in any way, shape, or form. This was clear even before Rivkah gave birth to them. The Torah tells us that even when she was still carrying them[2], “the children struggled within her ….” The struggle between the offspring of Yaakov and Aisov has indeed lasted until our time; it will continue until the ultimate Redemption.

In describing both sons, the Torah says that[3] “the youths grew up. Aisov was a man who understood trapping (hunting), a man of the field, whereas Yaakov was an innocent man, dwelling in tents.” Rashi cites the words from this verse, “who understood trapping,” and explains as follows. “He knew how to trap and to deceive his father with his mouth. He would ask him, ‘Father, how do we tithe salt and straw?’ As a result of this, his father thought that he was scrupulous in his observance of Mitzvos.”

As we have written many times, Rashi’s focus is to teach the beginning student the simple meaning of each verse. This being the case, many commentaries raise a question. Why does Rashi not explain the verse according to its simple meaning? Why does Rashi explain Aisov’s understanding of trapping to mean that he deceived his father? It would seem that he could just as well explain it to mean that he knew how to hunt!

The Rebbe explains this by looking at the verse itself. First, it says that “Aisov was a man who understood trapping.” Only then does it tell us that he was “a man of the field.” To trap and hunt animals, one must first go out to the field. The Torah first tells us of his ability to trap, which means that the Torah discusses a different type of trapping, i.e., tricking his father.

We each have an Aisov, an evil inclination within ourselves. At every turn, the evil inclination tries to deceive us, to cause us to forget our mission as Shluchim, Hashem’s emissaries in the world. We need ceaseless vigilance in order to reach our goal despite Aisov’s trickery. In that manner will we bring Moshiach now! Each of us must go “out into the field,” into the world, to bring G-dliness into it.

I wish everyone a good Shabbos and a good month.

Rabbi Shmuel Mendelsohn Adapted from Likkutei Sichos Volume 25, Page 116

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
MRS. 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 25:24.

[2]. Our Parshah, Bereishis 25:22.

[3]. Our Parshah, Bereishis 25:27.

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This week’s Torah reading is called by the name Chayei Soroh, meaning “The Life of Soroh.” This is even though at the beginning of this Parshah, we read of Soroh’s passing, as we explained earlier.

Soroh and Avrohom had been married, yet Soroh remained childless. She told Avrohom to marry her handmaiden, Hagar, to father children. Hagar indeed gave birth to a son named Yishmoel. Later Soroh bore a son to Avrohom named Yitzchok.

At the end of our portion, we read that Avrohom later remarried and had more children. The Torah says that[1] “Avrohom took another wife, and her name was Keturoh.” Who was Keturah? Rashi tells us there that Keturoh “is Hagar. She was called Keturoh because her deeds were as beautiful as incense (Ketores – קטורת  in Hebrew) …” In other words, he remarried the woman who had born his first son.

We need to understand how Rashi knows this. There doesn’t seem to be an allusion to this in the Torah!

The explanation is as follows. We learned earlier that Hashem commanded Avrohom to leave his father’s house. The Torah tells us that[2] “Avrohom (who was then called Avrom) took Soroh (whose name was then Sorai), his wife and Lot his brother’s son, and all of their possessions which they acquired; and the people they had acquired (literally made) in Choron.”

What is the meaning of “the people they had made?” Rashi explains there that it refers to those “whom he had brought under the wings of the Shechinah. Avrohom would convert the men, and Soroh would convert the women. The Torah considers it as if they had made them.”

Avrohom had great success in reaching out to others. He had drawn many people close to Hashem and His service. How much more so is that true regarding his own family! How could one possibly say that one who was married to Avrohom returned to her previous ways of idolatry?

That is why the Torah now calls her Keturah; it tells us that “her deeds were as beautiful as incense.” That is why Avrohom took her again as his wife.

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

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 15, Page 174

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
MRS. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAT 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 25:1.

[2]. Parshas Lech Lecho, Bereishis 12:5.

Click here for a printable PDF.

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

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

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

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

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

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

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

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

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 346

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

IN LOVING MEMORY OF
MRS. MINDEL RIVKA (MURIEL) BAS REB MENACHEM MENDEL SHLOMO ע”ה STITT
PASSED AWAY ON SHABBAT PARSHAT 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 23:1.

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

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

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

In this week’s Torah Portion, Lech Lecho, the Torah tells us how Avrom went into battle in order to save Lot, his nephew. He was vastly outnumbered. The Torah tells us that “Avrom heard that his relative (Lot) had been taken captive. He armed the three hundred and eighteen trained men who were born in his house, and he chased them until Dan[1]”. Rashi cites the words “three-hundred and eighteen,” and tells us that “our Sages said it was Eliezer alone, and 318 is the numerical value of his name.”

Immediately after this, Hashem told Avrohom[2], “After these events, Hashem appeared to Avrom saying, ‘Do not be afraid. I am your Shield, and your reward is exceedingly great.’”

Rashi cites the words “after these events” and explains that “After this miracle, that he slew the kings, he was worried. He said, “Perhaps I have received reward for all my righteous deeds.” Therefore, Hashem said to him, “’Do not be afraid Avrom, I am your Shield’ from retribution. I will not punish you for all those you have slain. As far as your being worried about receiving reward, your reward is exceedingly great.”

This means that Avrom was concerned that after benefiting from such a great miracle, he had used up all of his merits and would not receive reward.

This is difficult to understand. The Rambam writes that[3] “one who learns Torah and performs Mitzvos out of love for Hashem, does not do so for the sake of a reward. Rather he does so because it is the true path. This lofty level characterizes that of Avrohom Avinu.” This being the case, why was Avrom worried that he might not receive his reward?

One explanation is, that he did not want reward for his benefit. Rather, he wanted it in order to sanctify Hashem’s name in the world. He wanted to demonstrate to everyone that Hashem repays whomever fulfills His will with the greatest reward imaginable. In that manner Hashem’s name would be made great and sanctified in this world.

            We should all take this lesson to heart. In this merit, we will surely merit the ultimate redemption through our righteous Moshiach.

Have a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, p. 45 ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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DEDICATED IN HONOR OF THE COMPLETE AND SPEEDY RECOVERY OF MURIEL BAS CHANA שת’ STITT
לרפואה שלימה וקרובה עבור מרת מינדל רבקה בת חנה שת’ סתית

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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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לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

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

[2]. Ibid, ibid, 15:1.

[3]. Laws of Teshuvah, Chapter 10, 2.

Click here for a printable PDF.

Besides Lot, Avrom also brought others[3]. He also traveled with “…Sorai, his wife, and Lot, his brother’s son. He brought all of the possessions that they had acquired. Additionally, he brought the souls (people) they had acquired in Choron, etc. Rashi seems to be bothered by the phrase “the people they had acquired.” How can one acquire a person? He explains that it refers to those “whom he had brought under the wings of the Shechinah. Avrom would convert the men, and Sarahi would convert the women. This teaches us that the Torah considers it as if they had made them.”

In other words, Rashi is explaining that even when they were still in Choron before they ascended to Israel, they were involved in converting those around them. Furthermore, the Torah is telling us that bringing one close to Hashem is considered if they acquired them.

We need to understand Rashi’s use of the word “converting.” Hashem would not give the Torah to the Jews for another ten generations. Until that time, the obligation was to perform only the seven Mitzvos, which Hashem gave to all of humankind[4]. It would seem that the idea of conversion did not exist yet.

To explain this, Rashi writes that Avrom and Sorai brought them “under the wings of the Shechinah.” They brought these “converts” to believe in Hashem and to worship Him alone.

Each of us must follow Avrom’s example by leaving our environment and going to “the land which I (Hashem) will show you. We must also strive to bring those around us closer to Hashem. Then, just as Avrom went to the Promised Land, so too will we go to Eretz Yisroel together with our righteous redeemer.

Have a wonderful Shabbos!

Rabbi Shmuel MendelsohnAdapted from Likkutei Sichos Volume 5, p. 142   ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש
DEDICATED IN HONOR OF THE COMPLETE AND SPEEDY RECOVERY OF MURIEL BAS CHANA שת’ STITT
לרפואה שלימה וקרובה עבור מרת מינדל רבקה בת חנה שת’ סתית

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

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

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[1]. Our Parshah, 12:1.

[2]. Ibid, ibid, 4.

[3]. Ibid, ibid, 5.

[4]. There are several Mitzvos which the Jews also fulfilled before the giving of the Torah. These are mentioned explicitly in the Torah. One such example is circumcision.