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.

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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

---

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

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

[3]. Talmud Yoma 28b.

Click here for a printable PDF.

In this week’s Parshah, Noach, the Torah tells us of 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 why some interpret the Torah’s words as a negative description. 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? This 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” 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
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, 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 completely connected to Hashem.  

One might think, that for most of us it is beneficial 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.” In order to succeed in serving Hashem, one must have the perspective and advice of a friend. One cannot be objective himself in evaluating his own personal 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 totally 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 

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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 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.

Click here for a printable PDF.

In this week’s Parshah we begin reading and studying the Torah once again. It begins with the famous words[1] “In the beginning of G-d’s creation of the heavens and the earth.” Rashi cites the words “In the beginning,” and writes the following. “Rabbi Yitzchok said, “(it would seem that) the Torah should have begun from[2] ‘This month is to you the first month,’ which is the first commandment that the Jews were commanded. Why did the Torah begin with ‘In the beginning?’ Because of (the verse)[3] ‘The strength of His works He told His people, to give them the inheritance of the nations.’ If the nations of the world tell the Jews that ‘you are robbers, for you conquered by force the lands of the seven nations (of Canaan),’ they will reply, ‘The entire earth belongs to the Holy One, blessed be He; He created it and gave it to whomever He saw fit. When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us.’”

We need to understand what sort of claim this is. Why should the conquest of the Land of Canaan be considered robbery? Granted, stealing is prohibited to all of the nations of the world. Nevertheless, we do not find any nation being punished for conquering land from another. The claim seems to lack any validity.

The explanation is that transferring an object from one person (or nation) to another does not change the essence of the object. This is true in whatever manner the transfer took place; whether it was sold, inherited, given as a gift, conquered, etc. The original owners can always take it back.

The one exception to this is the conquest of the Land of Israel. Once the Nation of Israel conquered this land, there was a change in its essence. It became the Holy Land, the land of Israel for the Nation of Israel. This is true even during the exile; when “we were exiled from our land[4].” It still remains “our land,” which can never truly be taken from us. We prevented them from ever being able to take the land back. This is the rationale behind the claim of the nations of the world.

Our commencing the Torah should mark the beginning of a blessed year. May we merit being in our land with Moshiach Now!

Rabbi Shmuel Mendelsohn

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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

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

---

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

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[1]. Parshas Bereishis, Bereishis 1:1.

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

[3]. Tehillim 111:6.

[4]. Liturgy for Pilgrimage Festivals.

Click here for a printable version.

This week’s Torah portion, Ki Savo, tells us that the Jewish people are Hashem’s treasured Nation; as it states in our Parshah[1], “Hashem has selected you today to be His treasured people as He spoke to you ….” Where do we find that the Almighty said this? Rashi answers this question. He cites the words, “He spoke to you,” and goes on to tell us that He said this to the Jewish people at the time of the giving of the Torah. He said that[2] “you shall be to Me a treasure out of all peoples.”

There Rashi explains what is meant by “a treasure[3].” He writes that the word “treasure” means “a beloved treasure, as it says[4] “and the treasures of the kings.” This refers to costly vessels and precious stones, which kings store away. So too will you be more of a treasure to Me than the other nations.”

It is clear enough that Rashi equates the Jew’s status as a treasure with a royal treasure of precious stones. However, everything in the Torah has an even deeper meaning. The same applies here.

There are various categories of precious, royal stones. The monarch holds these in trust for his successors and the Nation. Some gems are affixed to the royal crown to add to its beauty. There is another category of glory which the king uses purely for the benefit of the Nation. Finally, some gems serve no use whatsoever. They are a part of the king’s treasury, but he makes no use of them. Their only purpose is to bring pleasure to the ruler.

The same is true of Hashem, the true king, and His precious stones, the Jewish people. The service of the Jews here in this world indeed serves a great purpose. Through learning Torah and performing Mitzvos, Jews reveal G-dliness in the world!

However, there is an aspect of Jewish service which is more significant than this. Every Jew, without exception, is Hashem’s precious gem. This is so because he is an actual part of Hashem above! G-d derives pleasure from the existence of every single Jew, even without his performance of Torah and Mitzvos. He does not need an excuse or a reason to enjoy His treasured Nation. Every single member of the Jewish Nation must be aware of his exalted status and realize the potential this gives him.

I wish one and all a good Shabbos. May we all be inscribed and sealed for a good, sweet year!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 24, Pages 161-164

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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, Devorim 26:18.

[2]. Parshas Yisro, Shemos 19:5.

[3]. See ibid., Rashi’s comments.

[4]. Koheles (Ecclesiastes) 2:8.

Click here for a printable PDF.

This week’s Torah portion, Tavo, begins with the commandment to give our first fruits to Hashem[1]. “And it will be when you come to the land which Hashem gives you for an inheritance, and you possess it and settle in it, (then) you shall take of the first of all the fruit of the ground which you will bring from your land … You shall put them in a basket and go to the place which G-d will choose to have His Name dwell there (meaning the Bais Hamikdosh in Jerusalem).”

Rashi cites the words, “And it will be … and you possess it and settle in it.” He says that “This teaches us that they were not obligated to bring first-fruits until they conquered the Land and divided it.”

After forty years of wandering in the desert, the Jews finally entered Israel. It took seven years to conquer the land and an additional seven years to divide the land. Rashi explains that these verses teach us that the Mitzvah of bringing first–fruits did not take effect until after these fourteen years.

This is a matter of debate between the Sages. One opinion is that the expression “and it will be” always implies that which occurs immediately. Hence, there was a requirement to bring first fruits immediately upon entering the land[2]. The second opinion, Rashi here, is that the Mitzvah would not apply until the land was conquered and divided[3].

We know that even when there is a disagreement about what the existing law requires, both opinions are valid[4]. Therefore, we can learn a lesson from each of them in our service of Hashem.

By bringing first fruits, we thank Hashem for His kindness. We give Him the first, the choicest of our fruits. Additionally, we verbally declare our gratitude for all of the kindness which He has performed for us.

We thank Hashem, as the words “it shall be” imply, immediately. Immediately upon arising from sleep, one thanks G-d for restoring his soul. These thanks do not stem from intellectual contemplation; instead, it is a result of the natural love of Hashem, which exists within each Jew.

We must also thank Hashem by bringing the first fruits after the land is conquered and divided. This is the gratitude that we express to G-d during the morning prayers. We first contemplate His greatness and intellectually understand who we stand before to the best of our ability. At that point, our gratitude is with a great depth of recognition.

May we all appreciate the incredible miracles Hashem performs for each of us and express the appropriate thanks. May we all merit a good, sweet year. I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 34, Page 150-152

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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, Devorim 26:1-2.

[2]. See the Midrash Sifri on this verse.

[3]. See Talmud Kiddushin 37, b.

[4]. See Talmud Eiruvin 13, b.

Click here for a printable version.

This week’s Parshah tells us that[1] “A prophet from among you, from your brothers, (who is) like me, will Hashem set up for you. You shall listen to him.” Rashi cites the words from this verse “from among you, from your brothers, like me.” He explains that “this means that just as I am among you, from your brothers, so too will Hashem set up for you (another prophet) in my place. (This will continue) so on, from one prophet to (the next) prophet.” In other words, just as we had Moshe Rabbeinu to communicate with Hashem on our behalf, so too will we have other prophets through whom Hashem will speak with us.

However, the Sages told us that[2] “From the time of the passing of the later prophets, Chaggai, Zechariah and Malachi, prophecy departed from the world.”

In other words, there would come a time that we would not have a prophet “from among you, from your brothers, like me.”  However, that cannot be true. We know from many words of the Sages[3] that Ruach Hakodesh, a spirit akin to prophecy (although not quite at the same level[4]), existed during the time of the Talmud. Furthermore, it seems that prophecy existed even during the Middle Ages. The Baalei Tosfos were medieval scholars who wrote a commentary to the Talmud that appears in (nearly) every edition of the Talmud. Among their ranks was included Rabbi Ezra the Prophet[5].

Based on this, we can explain that the words of our Sages that “prophecy departed from the world” means that it is no longer prevalent as it was during the era of the Prophets. It is uncommon for there to be a person worthy of reaching this level. The Rambam writes[6] that there are many lofty levels that one must attain before prophecy can rest upon him.

This also explains why the Talmud used the words that “prophecy departed from the world.” It does not say that prophecy ceased to exist.

We are not, G-d forbid, widowed. Hashem is always with us, standing by our side (as so to speak). Furthermore, the Talmud teaches that[7] “we may believe someone who says that he has applied the proper effort and reached his goal.” If we exert ourselves, there is nothing that is beyond our reach. That certainly includes the goal of bringing Moshiach now!

Have a good Shabbos. May we all merit a good, sweet year!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Pages 72-73

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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, Devorim 18:15.

[2] See Talmud Yoma 9, b and Sotah 48, b. See also Tosefta Sotah Chapter 13, d, and Tosefta Sanhedrin Chapter 11, a.

[3]. See for example, Sanhedrin 11, a.

[4]. See Igerres Hakodesh Chapter 22.

[5]. See Tosfos’ comments to Talmud Gittin 88, a and Shavuos 25, a.

[6]. See the Laws of the Fundamental Principles of Torah, Chapter 7.

[7]. See Talmud Megillah 6, a.

Click here for a printable PDF.

In this week’s Parshah, the Torah commands to establish judges and officers in all of the cities of the land that we are about to enter (Israel). The Torah tells us that[1] “You shall set up judges and law enforcement officials for yourself in all your cities that the Hashem is giving you for your tribes. They shall judge the people with righteous judgment.” What is the difference between judges (שופטים) and officers (שוטרים)? Rashi explains that judges are those “who decide the verdict.” Officers are those “who chastise the people in compliance with their order. They strike and bind with rods and straps until the guilty party accepts the verdict.” In modern parlance, “officers” are the police.

The prophet Yeshayahu (Isaiah) tells of a prophecy that will take place in the days of Moshiach. He writes that[2] “I will restore your judges as at first and your counselors as in the beginning. Afterward, you will be called the City of Righteousness, the Faithful City.” In other words, just as Hashem commands us to establish judges at all of the gates of the Holy Land, so too will we have judges at the time of the future Redemption. However, something seems to be missing. The Torah commanded us to have “police” to enforce the judge’s verdicts. This part of the command is missing from Yeshayahu’s prophecy. His prophecy only added “counselors” to the judges. Why will there be no officers in the ultimate Redemption?

The explanation is quite simple, based on Rashi’s interpretation of our verse. The judges will decide the verdict. However, there will be instances that people will not wish to accept the judges’ ruling. That is why we will still need officers. Even after entering Israel, we will yet have a “Yetzer Hora – an Evil Inclination.”

However, at the time of the future Redemption, the Yetzer Hora will be gone. The prophet Zechariah tells us that[3] “… also the (false) prophets and the spirit of contamination I will remove from the earth.” With no Evil Inclination, we will not need one to enforce Hashem’s law. All we will need is an advisor to teach us how important it is to follow the proper path. We can undoubtedly bring Redemption closer by behaving now as if we are already living in the time of Redemption!

I wish one and all a good Shabbos. May we all be inscribed and sealed for a good year!

Rabbi Shmuel Mendelsohn

Adapted from Sefer Hasichos 5751 Volume 2, 780-795

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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, Devorim 16:18.

[2]. Yeshayahu 1:26.

[3]. Zechariah 13:2.

Click here for a printable PDF.

This week’s Torah portion, Re’ah, tells us that[1] “When Hashem expands your boundary, as He told you (that He will), and you say, ‘I will eat meat.’ (Why will you say this?) Because you desire to eat meat. (Then,) according to the desire of your heart may you eat meat.”

Just what does the Torah mean by this? Moshe Rabbeinu was telling the Jews some of the laws that would apply when they finally reached their promised land. Rashi cites the words from this verse, “according to what your heart desires,” and explains the following. “In the desert, however, the meat of a non-consecrated animal was forbidden to them. They were only permitted to eat meat which they consecrated and offered as a peace offering.” During the years in the wilderness, they could not eat meat simply because they wished to. It was prohibited to have hamburgers for dinner simply because that was what they wanted to eat. Instead, they could only eat meat, which they first consecrated and brought as a sacrifice.

Just as everything the Torah says, this teaches us a great lesson in our service of Hashem. Throughout the forty years of wandering in the desert, the Jewish nation did not perform any physical activities. Hashem miraculously took care of all of their material needs. They ate Mon (Manna) from heaven and drank from “Miriam’s Well,” which followed them throughout their sojourn in the wilderness. Their clothing, which grew with them, was kept clean and pressed by the “Clouds of Glory.” Their sole occupation was to study Torah directly from Moshe Rabbeinu. When they did eat meat, it had first to be sanctified.

Once they entered Israel, they had to begin dealing with the physical world to elevate everything around them to G-dliness.

Shortly after this, the Torah warns us to[2] “be strong not to eat the blood, for the blood is the soul. You shall not eat the soul with the flesh.” When we entered Israel, Hashem permitted us to eat even unconsecrated meat. Eating meat, which had previously been a Mitzvah, had become a mundane activity. Nevertheless, they had to take care not to eat the blood. The “boiling blood” of the physical should not be their focus. Instead, their enthusiasm should come from the opportunity to elevate the world to the Divine.

The same is true for each of us. We must certainly be involved with the physical world in which G-d placed us. However, our excitement should come from our ability to transform this world into a dwelling place for Hashem.

I wish one and all a good Shabbos and a sweet new year.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Pages 1108 – 1114

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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

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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, Devorim 12:20.

[2]. Ibid., 12:23.

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This week we read the Torah portion of Re’ah. This portion tells us to[1] “Keep the month of spring, and make the Pesach offering to Hashem. For in the month of spring, Hashem brought you out of Egypt at night.” Rashi cites the words “keep the month of spring” and explains the meaning of these words. “Before (the month of) Nissan arrives, watch that it should be fit for spring, capable of producing ripe ears of barley by the sixteenth of the month. We would need the barley to offer as the Omer meal offering. And if not (if it is not yet spring,) proclaim it a leap year[2].”

We can understand everything in Torah on many different levels. There is a simple meaning to each verse. However, we can also understand each verse according to an infinite amount of levels. Each level is higher and more profound than that which preceded it. We want to explain the above verse with Rashi’s comments in a manner that will provide us with a lesson in the service of Hashem.

During the winter, all growth is hidden; it is asleep. It seems to us as if there is no growth whatsoever. During the spring, the beauty and greenery suddenly awaken. We become aware that nature was temporarily gathering its strength. Now, in the spring, it appears in all of its glory.

The same was true during our exile in Egypt, which was a bitter time, both physically and spiritually. We began on the forty-ninth level of impurity. We were able to elevate ourselves in a mere fifty days to a level that allowed us to receive the Torah directly from the Almighty Himself.

This provides each of us with a lesson. At times we may (G-d forbid) undergo a period during which there appears to be no growth. Everything around us seems to be frigid and lifeless. We must realize that this is just a temporary state. We are merely gathering the strength needed to “spring” into life. We must indeed never become despondent. We need to be constantly aware that we can now step up, rise to the complete and true redemption with our righteous Moshiach immediately, now.

I wish one and all a good Shabbos and a healthy summer.

Rabbi Shmuel Mendelsohn

Adapted from Igros Kodesh Volume 4, Letter 994

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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

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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, Devorim 16:1.

[2]. In the Jewish calendar, a leap year refers to a year in which one month is added. This allows enough time for the barley to ripen.