Click here for a printable PDF.

 This week’s Parshah, Toldos, begins by telling us,[1] “these are the generations of Yitzchok, the son of Avraham; Avrohom begot Yitzchok.”

Rashi explains the reason for this seeming redundancy, i.e., first, the Torah tells us that “Yitzchok the son of Avrohom,” and immediately after that, “Avrohom begot Yitzchok.”

Rashi cites the words “Avrohom begot Yitzchok.” He explains that since the Torah wrote, “Yitzchok the son of Avrohom,” it had to say, “Avrohom begot Yitzchok.” Why? Because the scorners of the generation were saying that Soroh had conceived from Avimelech. She had lived with Avrohom for many years and had not become pregnant from him. What did Hashem do? He shaped the features of Yitzchok’s face to resemble Avrohom’s. Therefore, everyone attested that Avrohom had begotten Yitzchok. Thus the Torah writes here, “Yitzchok, the son of Avrohom.” Here is proof that “Avrohom begot Yitzchok.”

According to this, we understand that Yitzchok “took after” his father, resembled Avrohom, to dispel the words of the generation’s scoffers. However, this leaves us with another question. It appears that Rashi is explaining that Hashem performed an extraordinary miracle here; he caused that Yitzchok looked just like his father. The fact is that it is a perfectly natural phenomenon. It is usual for a child to look just like his father!

There is an often-quoted Chassidic expression that[2] “our forefathers are a chariot.” This enigmatic phrase’s meaning is that the subservience of Avrohom, Yitzchok, and Yaakov to Hashem is like that of a chariot to the one who rides it. The chariot has no will of its own; it turns only because the rider wishes to do so. So too, is the case with Avos. They have no intention other than Hashem’s. Each of them drew down into the world a different aspect of G-dliness in the world of Atzilus, the highest of all spiritual worlds. Avrohom was one with the Divine attribute of Chesed, which is kindness, giving. Yitzchok was one with the G-dly aspect of Gevurah, withholding. One might think that these two are mutually exclusive. However, the fact is that Gevurah must temper Chesed alone. Pure Chesed does not work. The same is true of Gevurah. That is why Rashi tells us that Yitzchok looked like his father, Avrohom. In other words, both are representations of the same, all-inclusive Hashem.

Have a good Chodesh and a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, p. 101 ff.

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

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, Bereishis 25:19.

[2]. The source of this saying is from both the Midrash and the Zohar. See Bereishis Rabbah 47, 6, Zohar volume 1, page 200, b, and Zohar volume 3, page 184, b.

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

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

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, 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.

Click here for a printable PDF.

This week’s Parshah, Chayei Soroh, tells us of Hashem’s special mission sent his servant Eliezer. Avrohom sent him to find a wife for his son, Yitzchok. He had Eliezer swear that he would “not take a wife for his son from the Canaanites’ daughters. None of those women would be suitable for him. Instead, he should go to Avrohom’s land and his birthplace to find a wife for Yitzchok.

Eliezer asked Avrohom,[1] “Perhaps the woman will not wish to go after me to this land. Shall I return your son to the land from which you came?” Avrohom responded that[2] “Hashem, the G-d of the heavens, Who took me from my father’s house, and the land of my birth, and Who spoke about me, and Who swore to me, saying, ‘To your seed will I give this land,’ He will send His angel before you. You shall take a wife for my son from there.”

Rashi cites the words “Hashem, the G-d of the heavens, Who took me from my father’s house,” and explains as follows. “He (Avrohom) did not say, ‘and the God of the earth.’ However, earlier, he said, ‘And I will make you swear by Hashem, the G-d of the heaven and the G-d of the earth.’ Avrohom said to him, ‘Now He is the G-d of the heaven and the God of the earth because I have made Him familiar in the mouths of the people. However, when He took me from my father’s house, He was the G-d of the heavens but not the earth. That was because humanity did not acknowledge Him, and His name was not familiar on the earth.”

Rashi teaches us that before Avrohom began his work, Hashem was only called “the G-d of heaven.” People thought that G-dliness was something heavenly, spiritual. Hashem was not a part of our daily lives. Avrohom, the first Jew, changed that. His dedication and self-sacrifice caused everyone to recognize that He was also the G-d of earth. People began to think of G-d as part of their day-to-day lives.

As a result of our following in our forefather’s ways, we will undoubtedly merit the coming of Moshiach. Then, everyone will see that Hashem permeates our entire being.

Have a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, p. 565 ff.

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

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

---

[1]. Our Parshah, Bereishis 24:5.

[2]. Ibid, ibid. 7.

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In this week’s Torah Portion, Vayeiro, the Torah teaches us that[1] “Hashem appeared to him (Avrohom) in the plains of Mamre. He was sitting at the entrance of the tent when the day was hot.” Rashi tells us that Hashem appeared to Avrohom to visit the sick. It was the third day following his after his Bris, which is the most difficult.

Rashi goes on to explain that Avrohom was sitting at the entrance of his tent “to see whether there were any passersby whom he would bring into his house.”

Throughout his lifetime, Avrohom worked tirelessly to publicize Hashem’s name to everyone around him. He did so even at the advanced age of ninety-nine. Moreover, kept this up on the third and the most painful and challenging day following his circumcision. He sat outside under the blazing Sun to invite people into his home.

Hospitality was one way with which our forefather spread Hashem’s name. He would invite a guest into his home. Sparing no expense, he would give his guest food and drink. At the end of this lavish meal, the visitor would thank him for the unexpected pleasure. He never accepted the thank-you. Instead, he would let his guest know that they were thanking the wrong host. All of the food and drink came from Hashem[2].

We, who are Avrohom’s descendants, must learn a vital lesson from this in our service of Hashem. Some have spent their lives drawing those around them close to Hashem. Furthermore, their efforts bore fruit. They changed the lives of many people.

Such a person might think that at some point he is entitled to rest. Why shouldn’t he rest from his difficult work? Avrohom’s actions teach us that this is not true. Even at the age of ninety-nine he must continue his holy work. .He must be concerned that there may be one more person that needs to be taught that there is a G-d in this world.

We must all learn this lesson, and make it a part of our lives. In this merit, Hashem will certainly bring Moshiach now!

Have a wonderful Shabbos!

Rabbi Shmuel MendelsohnAdapted from Likkutei Sichos Volume 2, p. 84 ff.

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

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, Bereishis 18:1.

[2]. See the Talmud Sotah 10b.

Click here for a printable version.

In this week’s Torah Portion, Vayeiro, the Torah tells us that Hashem informed Avrohom that because the sins of Sodom and Amora were great, He would destroy them. Upon hearing this, he immediately pleaded with Hashem on their behalf. The Torah tells us that[1] “Avrohom approached (Hashem) and said, ‘Will You even destroy the righteous with the wicked?'” Rashi cites the words “And Avrohom approached (Hashem) and said.” He comments that we find that the phrase “approached – ויגש “has three different connotations in the Torah; it can mean approaching placate, to pray, or to speak harshly.

Avrohom’s primary attribute wat that of “Chesed,” which means kindness. “Chesed” is rooted in the character trait of loving Hashem. Avrohom had this characteristic in great abundance. Each of our forefathers had whatever attributes were needed to serve G-d. However, the driving force behind Avrohom was that of “Chesed.” He was the physical manifestation of the G-dly quality of kindness. Therefore, the prophet refers to the Jewish people as “the seed of Avrohom who loved Me.[2].”

Accordingly, we need to understand why Avrohom found it necessary to approach G-d with harsh words at all. Moreover, he began by speaking harshly. Even if he had a reason to talk to Hashem with harsh words, why did he start the conversation in that manner? He could have started with appeasement or prayer, either of which would be keeping with his nature. In that way, he may have avoided harshness altogether.

The explanation is that love was not merely his nature. What it means is that love was the root of his soul. It was the primary method in which he served Hashem. However, when there is either a physical or a spiritual threat to life, he was perfectly willing to do whatever it took to save them.

            We should all take this lesson to heart. There are so many people whose spiritual lives, their G-dly soul, is in severe danger. We must be ready to do whatever it takes to save them. 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 10, p. 55 ff.

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

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, Bereishis 18:23.

[2]. Yeshayahu 41:8.

Click here for a printable version.

In the beginning of this week’s Torah Portion, Lech Lecho, the Torah tells us that Hashem commanded Avrom to[1] “Go forth from your land and your birthplace and your father’s house to the land that I will show you.” The Torah then tells us that Avrom fulfilled Hashem’s command and went to the Land of Israel[2]. Avrom went, as Hashem had spoken to him, and Lot went with him. Avrom was seventy-five years old when he left Haran.

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 Mendelsohn

Adapted from Likkutei Sichos Volume 5, p. 142   ff.

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

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morri
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

---

[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.

Click here for a printable PDF.

In this week’s Torah Portion, Lech Lecho, the Torah tells us how Avrom went into battle in order to save Lot, his nephew. Despite being vastly outnumbered, we read that he miraculously won the battle and saved his nephew[1].

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.

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

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]. See our Parshah, Bereishis, chapter fourteen.

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

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

Click here for a printable PDF.

In Parshas Noach, we learn of the great flood with which Hashem destroyed most of the world’s population. The deluge was punishment for the misbehavior of the majority of the world. Because Noach and his family alone were righteous, Hashem commanded him to build a huge ship, which saved him and his family.

From the creation until after the flood, humankind subsisted on a vegan diet. People could only eat fruits and vegetables. After the flood, Hashem granted permission to eat meat, as the Torah states,[1] “Every moving thing that lives shall be yours to eat; like the green vegetation, I have given you everything.”

However, Hashem did restrict this. There was a prohibition again eating the blood of an animal. This is as the Torah says[2], “Flesh with its soul, its blood, you shall not eat. Your blood, of your souls, I will demand [an account]; from the hand of every beast, I will demand it. From the hand of man, from the hand of each man, his brother, I will demand the soul of man.”

Rashi cites the words from the verse “your blood,” and writes, “Even though I permitted you to take the life of animals, your blood I will demand of one who sheds his blood.” 

We know that Rashi is very precise about the words he uses. It seems odd that Rashi uses the term “sheds blood,” rather than a phrase such as “murders.” From this, we see that, according to Peshat, one is liable for “shedding his blood,” even if it does not cause sickness or death.

This answers a very famous question, which many of the commentaries ask. We know that Avrohom fulfilled all of the Mitzvos before Hashem commanded us to do so[3]. However, there is one commandment, which he did not perform until Hashem expressly told him to fulfill, the Mitzvah of circumcision, Bris Milah.

Now we understand why Avrohom Avinu waited. This that he kept all Mitzvos before the giving of the Torah was due to his great piety. He was going beyond his obligations. However, because he was a descendant of Noach, G-d prohibited him from “shedding his blood,” which would be the natural result of circumcision. His righteousness could not override an actual obligation. Therefore, he had to wait until Hashem expressly commanded him to perform this Mitzvah.

Have a wonderful Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, p.138 ff.

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

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

---

[1]. Our Parshah, Bereishis 9:3.

[2]. Ibid, ibid. 9:4-5.

[3]. Talmud Yoma 28b.

Click here to download a printable PDF.

In this week’s Parshah, Noach, the Torah tells us of the Mabul, the great flood which Hashem brought upon the world. The only people Hashem saved were Noach and his family.

At the very beginning of our Torah portion, the Torah explains why Hashem chose to save Noach. “These are the generations of Noach. Noach was a righteous man. He was perfect in his generations; Noach walked with G-d.[1]” Rashi explains why the Torah specifies that Noach was perfect in his generation[2]. “Some of our Sages interpret it (the words ‘in his generation’) favorably: How much more so if he had lived in a generation of righteous people, he would have been even more pious. Others interpret it derogatorily: In comparison with the time in which he lived, he was considered righteous, but if he had been in Avrohom’s generation, he would not have been considered of any importance.”

We need to understand the reason to interpret the Torah’s words as a negative description of Noach. We find that the Torah refrains from speaking in a derogatory manner of a non-kosher animal[3]. How much more so is this true of Noach, who the Torah describes as being both righteous and perfect? We must say that there is a fundamental reason for this. It must be to teach an essential lesson in our service of Hashem[4].

The Alter Rebbe explains[5] that the words[6] “Come into the Ark (Taivah in Hebrew, which also means a word)” teach us how to escape a flood. This flood refers to the worries of “making a living,” surviving in this physical world. One may become obsessed, drown in these concerns. The Torah advises us to take refuge in the words of the Torah and prayer.

One may feel that this suggestion will only help one who is already righteous, like Noach. Therefore, Rashi teaches us that some of the Sages interpret the word righteous in a less than flattering manner. Each one of us can save ourselves from becoming entangled in this world by surrounding ourselves with the Torah’s holy words.

            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 5, Page 2

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

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 6:9.

[2]. Rashi’s comments ibid.

[3]. See Talmud Bava Basra 123, a.

[4]. The word Torah is related to the word Hora’ah, meaning a lesson, or a teaching.

[5]. See Torah Ohr on our Parshah.

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

Click here for a printable PDF.

This week we read Parshas Bereishis, which is the first portion in the Torah. This portion tells us how Hashem created the world during the first six days of Creation and rested on Shabbos, the seventh day.

On the fifth day of Creation, Hashem created all fish and fowl, as the Torah writes[1], “G-d created the great sea monsters, and every living creature that crawls, with which the waters swarmed … according to their kind, and every winged fowl, according to its kind. And Hashem saw that it was good.”

Rashi cites the words “the … sea monsters” and teaches us that this refers to “the great fish in the sea. In the words of Aggadah[2], this refers to the ‘Livyoson’ (Leviathan) and its mate, for He created them male and female …”

What is the deeper meaning of these “sea monsters?” What lesson can we learn from them in our service of Hashem?

The Alter Rebbe explains[3] that the word “Livyoson” is related to the word “Levi,” which means connection[4]. Hence, the spiritual level of “Livyoson” is a righteous person who is wholly connected to Hashem.

One might think that it is beneficial for most of us to have a study-partner and a partner with whom to fulfill Mitzvos. After all, the Mishnah explicitly states that[5] one must “acquire a friend for oneself.” To succeed in serving Hashem, one must have the perspective and advice of a friend. One cannot be objective himself in evaluating his plan of action to serve Hashem.

However, perhaps this should not apply to one of “the great fish in the sea.” He may be able to trust his own decisions in terms of how he should serve G-d. The fact is that he is connected!

That is why Rashi lets us know that even the great fish also needs a “mate.” Each of us needs help in deciding how to focus on our service of Hashem.

In the merit of beginning the Torah yet again, immediately after concluding it, we should have a year which is blessed beyond all measure. This should certainly include the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 16

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

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 1:21.

[2]. See Tractate Bava Basra 74b.

[3]. Likkutei Torah Parshas Shemini 18b.

[4]. Parshas Vayeitzei, Bereishis 29:34.

[5]. Pirkei Avos, 1, 6.