Click here for a printable PDF.

With this week’s Torah portion, Vayakhel-Pekudei, we conclude the Torah’s detailed discussion of the Tabernacle, it’s vessels, and the priestly vestments. First, the Torah tells us of Hashem’s command to Moshe to build each of its vessels and each of the priestly garments. These vestments were needed for the Kohanim to serve in the Mishkan. The Torah also tells us of the Jew’s donations to carry this out. Furthermore, the Torah tells us that the Jews carried out these commands and succeeded in constructing the Mishkan according to Hashem’s commandments.

Our Parshah begins telling us that they took inventory of all of the materials which were donated. Our Torah portion begins that[1] “These are the numbers of the Mishkan, the Mishkan of the Testimony, which was counted at Moshe’s command …” Rashi cites the words “these are the numbers,” and explains that this refers to taking inventory. Rashi explains as follows: “In this Parshah, all weights of the donations for the Mishkan were counted. (This included those) of silver, gold, and copper. All its implements for all of its work were (also) counted.”

This verse seems to present a difficulty. Why does it say “the Mishkan, the Mishkan of the Testimony,” repeating the word Mishkan? Rashi cites the words “the Mishkan, the Mishkan,” and explains that the word Mishkan is written “twice. This alludes to the Temple, which was taken as collateral (the Hebrew word ‘Mashkon’[2]) by the two destructions[3], for Israel’s sins.”

We need to understand; why does the Torah choose to allude to the destruction of both Temples here? We are discussing the building of the Mishkan.

The explanation is that in this manner, the Torah is telling us that the Bais Hamikdosh is eternal. When one gives a security deposit to borrow money, it does not cease to exist. It is merely transferred temporarily from the borrower’s domain to that of the lender.

The same is true of the Bais Hamikdosh. Even though it was destroyed, it did not cease to exist. Due to our sins, Hashem held it as security. When the situation warranted, He returned it to us. This repeated itself yet a second time. However, with the coming of Moshiach, it will be returned to us eternally.

I wish one and all a good Shabbos and a happy and Kosher Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 175

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, Shemos 38:21.

[2]. The Hebrew words משכן – Tabernacle, and משכון – Security, are both almost identical. Rashi appears to be saying that they are related to each other.

[3]. The destruction of the first and second Temple.

En la porción de esta semana, Ki Sisa, se nos habla del becerro de oro. Después de muchas plegarias de corazón y sin cesar, de parte de Moshe, Hashem finalmente perdono a los judíos. EL enseno a Moshe como rezar por el pueblo judío; es decir recitando los trece atributos de misericordia. Moshe le pide a Hashem [1] “Muéstrame por favor tu Gloria … Hashem le respondió,[2] que “No podrás ver Mi rostro.”

Varios versos después, Hashem explica[3] que “Podrás ver Mi espalda, pero Mi rostro no será visto.” Rashi, citando las palabras “Podrás ver Mi espalda” explica que Hashem “le mostro el nudo de (Sus) Tefilin.”

Todo en la Torah es preciso; por ende, estos dos temas, Hashem enseñándole a Moshe como rezar por los judíos, y la petición de Moshe de ver la gloria de Hashem, deben tener cuna conexión. ¿Cuál es la conexión entre los dos temas?

Hashem mostro a Moshe el nudo de Sus tefilin; ahora, en relación a los tefilin dice[4] “Serán para ti como señal sobre tu mano y como recordatorio entre tus ojos.” En otras palabras, Tefilin sirven para ayudarnos a recordar a Hashem. ¿Como es esto relevante? ¿Cuál es la correlación entre la memoria y la santidad?

La explicación es que, esta en la naturaleza de todo judío el creer que[5] “En el principio Hashem creo los cielos y la tierra.” Mas aun, es parte de la naturaleza del judío el creer que Di-s está creando el mundo cada instante. Siendo este el caso, ¿cómo es posible que un judío pueda pecar? La firme creencia que Hashem está creándolo a uno ahora mismo, ¡debería prevenir el que pequemos!

Otorgando el hecho de que puede haber circunstancias que pueden conducir al judío a pecar; empero, el judío sabe que esas circunstancias son creadas por Di-s en ese momento. Esto es porque, es posible que el judío peque solo por “causa del olvido” temporal.

Siendo que los Tefilin ayudan a remover la causa del pecado, o sea el olvido, la consecuencia de tal olvido es también removida y la Nación judia es perdonada.

Al esforzarnos entonces en el mitzvá de Tefilin, y de otros mitzvos ciertamente alcanzaremos una expiación completa. Y como consecuencia de ello ciertamente podremos traer a ¡Mashiaj ahora!

¡Les deseamos un gutt Shabbos!

Rabbi Shmuel Mendelsohn

Rab Yochanan Salazar Loewe–traductor.

Adaptado de Likutei Sijos Volumen 21, Pag 237

DEDICADO EN HONOR DEL LUBAVITCHER REBBE

[1]. Esta Parshah, Shemos 33:18.

[2]. Esta Parshah, Shemos 33:20.

[3]. Esta Parshah, Shemos 33:23.

[4]. Parshas Bo, Shemos 13:9.

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

Esta semana leemos Parshas Ki Sisa, la que nos habla del Mitzvah de ofrecer medio – Shekel. La Torah dice[1] “esto darán … un medio shekel de acuerdo al santo Shekel.” La Parshah ensena que este medio-Shekel provee al judío con[2] “expiación por su alma.” Rashi cita las palabras “esto darán,” y explica así: “EL (Hashem) le mostro a él (Moshe) una clase de moneda de fuego que pesaba medio shekel, y EL le dijo a él, ‘como esta ellos darán.’”

¿Porque Rashi encuentra necesario explicar que Hashem le mostro algo a Moshe? La razón es porque la Torah usa la palabra esto; “esto ellos darán.” La palabra esto siempre se refiera a algo a lo que uno puede apuntar/señalar.

Sin embargo, esto sigue siendo difícil de entender. Rashi siempre explica primariamente el significado simple de la Torah. ¿Porque necesita escribir que Hashem le mostro a Moshe una moneda de fuego? ¿Porque no le pudo mostrar una moneda regular, de plata por ejemplo? Esto no parece encajar con el significado simple del texto.

La explicación es, que Moshe se sorprendió cuando Hashem le dijo que al dar un medio shekel uno puede obtener “expiación para su alma.”

Esto puede ser explicado mediante una analogía. Un joven deseaba convertirse en orfebre. Él se acercó a un orfebre experto, para poder aprender el oficio que deseaba. El maestro era muy bueno ensenando, y en corto tiempo el alumno aprendió el oficio. Hubo una sola cosa que el maestro no menciono, él no lo hizo, porque pensó que el estudiante podría entender esto por sí solo. Para poder efectuar este trabajo, primero debe prenderse un fuego bajo el oro o la plata. Cuando el alumno regreso a casa a practicar su oficio, lo hizo exactamente como lo había aprendido. Lo único que el no hizo, fue prender un fuego bajo el material. Es entendible que su trabajo era en vano; porque no cambio se produjo en el metal.

Es por esto que Hashem le mostro a Moshe una moneda de fuego. El dar una simple moneda no le provee a uno con “expiación para su alma.” Solo cuando uno “enciende un fuego” bajo ella que puede tener efecto. Debe dársela con un entusiasmo que proviene de la esencia del alma. Entonces y solo entonces, es que puede expiar por uno.

Debemos aprender de esto, que cada Mitzvah que cumplimos, y la Torah que aprendemos, debe venir de las profundidades del corazón. Entonces, podemos traer a ¡Mashiaj ahora!

¡Les deseamos un Gutt Shabbos!

Rabbi Shmuel Mendelsohn

Rab Yochanan Salazar Loewe -traductor.

Adaptado de Likutei Sijos Volumen 3, Pag 529

DEDICADO EN HONOR DEL LUBAVITCHER REBBE

[1]. Esta Parasha, Shemos 30:13.

[2]. Esta Parasha, Shemos 30:12.

 

For a printable version, click here.

In this week’s Torah portion, Ki Siso, we are told of the sin of the golden calf. After Moshe’s many heartfelt, unrelenting prayers, Hashem finally forgave the Jews. He taught Moshe how to pray on behalf of his nation; by reciting the thirteen attributes of mercy. Moshe then asks Hashem to[1] “Please show me Your glory … Hashem responds,[2] that “You will not be able to see My face.”

Several verses later, G-d explains[3] that “You will see My back, but My face will not be seen.” Rashi, citing the words from the verse “You will see my back” explains that Hashem “showed him the knot of (His) Tefillin.”

Everything in Torah is precise. Hence, these two subjects, Hashem teaching Moshe how to pray for the Jews, and Moshe’s request to see Hashem’s glory, must be related to each other. What is the connection between the two?

Hashem showed Moshe the knot of His Tefillin. Regarding Tefillin it says[4] “It shall be to you as a sign upon your hand and as a remembrance between your eyes.” In other words, Tefillin serve to help us remember Hashem. How is this relevant? What is the correlation between memory and holiness?

The explanation is, that it is the nature of every Jew to believe that[5] “In the beginning Hashem created the heaven and the earth.” Furthermore, it is a part of the nature of every Jew to believe that G-d is creating the world every moment. This being the case, how is it possible for a Jew to ever sin? The firm belief that Hashem is creating oneself now should prevent him from sinning!

Granted, at times there may be circumstances that cause a Jew to sin. Nonetheless he is aware that those circumstances were also created by G-d at that very moment. This is because it is only possible for a Jew to sin if this “slips his mind” temporarily.

Since Tefillin help to remove the cause of the sin, the forgetfulness, the result of the forgetfulness is also removed and the Jewish Nation is forgiven.

By strengthening ourselves in the Mitzvoh of Tefillin (and all of the other Mitzvos) we will certainly attain complete atonement. As a result of this, we shall certainly bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Page 237

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, Shemos 33:18.

[2]. Our Parshah, Shemos 33:20.

[3]. Our Parshah, Shemos 33:23.

[4]. Parshas Bo, Shemos 13:9.

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

This week we read the Torah portion Tetzaveh. It tells us of the inauguration of the tribe of Levi as the aristocracy of the Jewish nation. It is known that after the giving of the Torah, a sin was committed with the golden calf. The entire tribe of Levi would have nothing to do with this sin. In that merit, Moshe’s brother Aharon, his children, and their descendants for all generations were chosen to perform the service in the Bais Hamikdosh. The remainder of the tribe would serve as their assistants.

This portion teaches us of the “Bigdai Kehunah,” the priestly vestments which were worn by the Kohanim at the time that they performed the service in the Mishkan, and later in the Bais Hamikdosh. It then tells us of the offerings which were brought as their inauguration into the Kehunah[1]; “this is the thing that you shall do for them to sanctify them to serve Me (as kohanim) …”

The Torah follows this by telling us the specific offerings which were to be brought. Among these were[2] “unleavened bread and unleavened loaves mixed with oil, and unleavened wafers anointed with oil …”

How were the unleavened wafers anointed? Rashi cites the words “anointed with oil,” and explains as follows. “After they were baked, Moshe would anoint them in the shape of the Greek letter ‘Kof – כ,’ (‘Chi,’ which was pronounced like the Hebrew ‘Kof’). Its shape resembles the Hebrew letter ‘Nun – נ.’”

Rashi always uses as few words as possible. Why does he tell us that it was anointed in the shape of a Greek letter, which is shaped like a Hebrew letter? He could have simply written that it was shaped like the Hebrew letter “Nun.”

One explanation is that Rashi is emphasizing the letter “Kof – כ,” which is the beginning of the word “Kohen – כהן.“  This entire procedure is related to Kohanim, which is expressed in its every facet.

This may possibly be related to the fact that[3] “In the various studies that have been done with Jewish males in numerous parts of the world, both Ashkenazim and Sephardim, over 98 percent of those who claimed to be Kohanim were found to have the Y-chromosome Alu Polymorphism (YAP) marker. The is because the male Y-chromosome does not change from generation to generation. In other words, everything related to Kehunah screams out that it comes directly from Aharon the High Priest[4].

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 26, Page 239

DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

***

לע”נ
האשה הצנועה
מרת חנה בת ר’ שמואל ע”ה מענדלסאהן
נפטרה ז’ אדר שני, ה’תשנ”ב
ת. נ. צ. ב. ה.
*
נדבת חתנה ובתה
הרה”ת ר’ ראובן לייבוש ואשתו מרת שרה שיחיו דייוויס

***

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, Shemos 29:1.

[2]. Our Parshah, Shemos 29:2.

[3].https://www.chabad.org/library/article_cdo/aid/762109/jewish/Raise-Your-Hand-If-Youre-A-Kohen.htm

[4]. This is only the surmise of the adaptor, who accepts total responsibility for its validity.

Click here for a printable PDF.

This week we read Parshas Tetzaveh. This portion tells of many things concerning the Kohanim and the Mishkan; however, it begins by telling us of the Mitzvah of lighting the Menorah every day in the Mishkan (and later in the Bais Hamikdosh). The Parshah begins with the words[1], “And you (Moshe) shall command the children of Israel, and they shall take to you (Moshe) pure olive oil, crushed for lighting, to kindle the lamps continually.” Rashi cites the word “pure” and explains that it means “without sediment.”

We need to understand what Rashi is adding to our understanding of this verse. Rashi teaches the beginning student how to understand every word of the Torah. The Hebrew word, which the Torah uses for pure, “זך – Zach,” always means just that, free of any extraneous items, meaning pure and unadulterated. The beginning student knows this. Rashi does not seem to be adding anything that we do not already know!

The explanation is that Rashi is telling us how the verse is to be read. The Torah’s words “pure olive oil” could also be translated “oil from pure olives.” Rashi is letting us know that the Torah is not commanding us regarding the purity of the olives, meaning that they must be clean and good looking. Instead, it is telling us that the oil must be free of sediment, meaning pure olive oil.

How does Rashi know the correct reading of the verse? At the time that the Jews received this command, they were in the wilderness. There were no olive trees from which to select the best quality olives. However, they did have olive oil, which they had brought from Egypt. Hence, they were commanded to use only the very best quality oil with which to light the Menorah.

Hashem did not command us to erect a Menorah in the Mishkan/Mikdash to serve as a source of light in the place where the Kohen lit it. Rather, they made the Menorah illuminate the entire world. This is much the same as our Mitzvah performance. Our Mitzvos draw down G-dliness, illuminating the world. Therefore, while doing a Mitzvah, we must use only the very best we have. This includes both the best, purest items that we have and our greatest strengths.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 127

DEDICATED IN HONOR OF
the Lubavitcher Rebbe
* * *
מוקדש לזכות
כ”ק אדמו”ר נשיא דורנו מליובאוויטש

[1]. Our Parshah, Shemos 27:20.

For a printable PDF, click here.

This week we read Parshas Terumah. It tells us Hashem’s specific commands to build the Mishkan – Tabernacle and how we must construct it. Similarly, it tells us of the construction of the vessels which were to be used in the Tabernacle as part of the daily service which was performed there.

Among these vessels was the Menorah. It was to stand within the Mishkan and was lit every day. The Torah tells us that[1], “you shall make a menorah of pure gold. The Menorah shall be made of hammered work; its base and its stem, its goblets, its knobs, and its flowers shall be (one piece) with it.”

Why does the Torah use the passive voice (“the Menorah shall be made”), rather than the active voice (“you shall make the Menorah”)? As usual, Rashi explains this to us. He cites the words from our verse “the Menorah shall be made,” and explains as follows. “(It shall be made) by itself. Since Moshe found forming the Menorah difficult, Hashem told him to “Cast the talent (about sixty-four pounds) of gold into the fire, and it will be made by itself.” Therefore, the Torah does not write that you shall make, but rather “it shall be made.”

However, we need to understand Rashi’s words. G-d’s commands regarding the Tabernacle and its vessels were incredibly intricate. Granted, the Menorah was extremely detailed. Nonetheless, we need to understand what specific detail Moshe found difficult with this particular item. We cannot say that the construction of the Menorah was more difficult than that of other items, which were all extremely detailed.

This can be explained as follows. The Sages tell us[2] that the Menorah served as “testimony to the entire world that Hashem’s presence rests among the Jews.” In other words, the Menorah served to illuminate the world, not just the Mishkan. That was Moshe’s difficulty. He understood the building of the Menorah with all of its many details. However, he could not understand how a physical candelabra could illuminate the spiritual darkness of this world.

Hashem answered his question as follows. Granted, something of this nature cannot be accomplished by a human being. However, throw the piece of gold into the fire, and I will make it into a Menorah. I will give it the ability to bring light to the spiritual darkness.

Everything in Torah provides us with a lesson for all times. May the Menorah within each of us cause the world to shine, and bring Moshiach now!

Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 174

HAYOM YOM – 29 SHEVAT
THE ALTER REBBE ONCE SAID: “THE COMMENTARY OF RASHI ON THE CHUMASH IS ‘THE WINE OF THE TORAH.’ IT UNLOCKS THE HEART AND REVEALS ONE’S ESSENTIAL LOVE AND FEAR [OF HASHEM]. THE COMMENTARY OF RASHI ON THE GEMORAH UNLOCKS THE MIND AND REVEALS THE ESSENCE OF ONE’S MIND”

[1]. Our Parshah, Shemos 25:31.

[2]. Talmud Shabbos, Page 22, b.

This week we read Parshas Terumah. It tells of Hashem’s specific commands to Israel to build the Mishkan – Tabernacle; this was the “portable” Temple with which the Jews traveled for the forty years during which they wandered in the wilderness.

Hashem commanded Moshe to build the Mishkan from materials which the nation donated in the desert. Hashem told Moshe to[1] “speak to the Jewish Nation, and have them take for Me an offering…” Rashi cites the words “and has them take for Me” and explains as follows. “for me, (in other words) dedicated to My name.”

There is a well-known question which many commentaries ask regarding this verse. Why were the Jews told to “take an offering for Me?” It would seem to have been more appropriate to command them to “give Me an offering!” They were not taking the donations for Hashem’s sake; they were giving them!

We can answer this question and understand our verse together with Rashi’s comments on a deeper level. We are all aware that we must give Tzedokoh for Hashem’s sake, i.e., for the Mitzvah. However, it seems counter-intuitive for one to take, to receive a donation for Hashem’s purpose. After all, he accepts the gift to feed himself and his family. The Torah is telling us here that we must also receive Tzedokoh for the sake of the Mitzvah.

It is written in holy books[2] the reason that Hashem created the world in a manner that the poor must receive from the wealthy is so that Tzedokoh and kindness should exist in the world.

That is why one who is impoverished must receive money from he who is wealthy. We must do this for Hashem’s sake. Only in this manner is it assured that we fulfill G-d’s purpose in creating the world will be carried out; there will be goodness and kindness in the world. One is fulfilling of Creation by “taking” an offering.

May we all share what we have with those around us. Then we can be sure that the redemption will come in the merit of Tzedokoh.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Beginning with Page 908

DEDICATED IN HONOR OF
the Lubavitcher Rebbe
* * *
מוקדש לזכות
כ”ק אדמו”ר נשיא דורנו מליובאוויטש

[1]. Our Parshah, Shemos 25:2.

[2]. See Sefer Hamaamorim 5628 (1868) the discourse beginning with the words “Tiku.” See also Shemos Rabbah Chapter 31, 5, and the Midrash Tanchumah, ibid.

Click here for a printable PDF.

This week’s Torah portion is Mishpotim. The Parshah begins by telling us that Hashem told Moshe,[1] “these are the ordinances (Mishpotim) which you shall place before them (meaning the Jewish Nation).” We need to understand, why does the Torah say that Moshe shall “place the ordinances before” them? It would seem more appropriate for the Torah to have said that these are the ordinances that Moshe shall teach them?”

Rashi cites the words from this verse “that you shall place before them, and explains as follows. “Hashem said to Moshe, do not think of saying, ‘I will teach them the chapter or the law two or three times until they know it well, just as it was taught (to me). However, I will not trouble myself to enable them to understand the reasons for the matter and its explanation.’ That is why it is written, ‘you shall place before them.’ You shall set the Torah before them like a table, set and ready to eat from.”

Rashi is telling us how Hashem told Moshe Rabbeinu to teach the Jews. Moshe must care about his students, and not just fulfill the task assigned to him by Hashem. He must make sure that his students understand the Torah which he is teaching them. It is not enough for him to simply present the material two or three times, and assume that they understood what he taught them.

This itself presents us with a great lesson. There are unfortunately teachers who present Torah to their students without concern whether the students understood the material. We must learn from Moshe to make sure that we are presenting the Torah in a manner that the students understand. Otherwise, we must explain it again and again, always looking for clearer manners of expressing the lesson, new allegories etc. with which the students can connect.

There still remains a difficulty in Rashi’s words. Why does he write “two or three times?” We know that Rashi’s choice of words is exact; he certainly did not choose these numbers randomly!

The explanation is based on what the Talmud says[2]; “one is obligated to teach his students a lesson four times.” In other words, generally speaking, four times is enough for the student to comprehend and retain what he learned. However, according to the words of the Talmud, two or three times would not suffice. From this, we can see just how precise Rashi’s words are.

I wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 9, Page 38

לזכרון הרבנית הצדקנית
מרת חי’ מושקא ע”ה ז”ל
בת כ”ק אדמו”ר אור עולם
נזר ישראל ותפארתו צדקת ה’ עשה
ומשפטיו עם ישראל ורבים השיב מעון
מרנא ורבנא יוסף יצחק
זצוקללה”ה נבג”מ נ”ע זי”ע
*
נפטרה ביום רביעי פרשת משפטים
כ”ב שבט שנת תשמ”ח
ת. נ. צ. ב. ה.
*
אשתו של כ”ק אדמו”ר נשיא דורנו

[1]. Our Parshah, Shemos 21:1.

[2]. Talmud Erchin, 53, b.

Click here for a printable PDF.

This week’s Torah portion, Shemos, is the beginning of the second book of the Torah. It begins by describing the slavery which our forefathers bore in the land of Egypt. The Parshah goes on to tell us of the birth of Moshe, who would ultimately redeem us from our Egyptian exile.

Through a series of miracles, Moshe grew up up in Paroh’s palace. When he was older, he went out to see what was going on with his fellow Jews. The Torah tells us that[1] “He went out on the second day, and behold, two Jews were fighting. Moshe said to the wicked one, ‘Why will you strike your friend?’ “

The Torah says that the one was wicked. Why was he considered evil? Because he will (in the future tense) strike his friend. Why should he be considered sinful now? He did not yet hit anyone; he merely raised his hand!

Rashi cites the words from the verse “why will you strike,” and answers this question. He writes that “Although he had not (yet) hit him, he is called wicked for raising his hand (to strike him).”

However, we need to understand this. Rashi does not explain why one is considered evil for merely raising his hand to strike his fellow. He is only telling us that this is the case.

We can explain this as follows. Hashem created each of us[2] “to serve our Creator.” From this, we understand that He created each limb, every organ of the body, to help fulfill this goal.

For example, Hashem created a hand to give to another, i.e.,[3] “a hand which distributes Tzedokoh.” However, if one does not use his hand to benefit his fellow; to the contrary, he uses it to strike his fellow, he is sinning. He is misappropriating his hand, misusing it.

In other words, the very act of lifting his hand, although he did not yet hit anyone, contradicts the very purpose for which Hashem created his hand. Therefore, the sin against Hashem begins with the act of lifting his hand.

Let us all make sure to learn from this week’s Parshah. We must use every fiber of our being to provide goodness and kindness to all of those with whom we come into contact. Then we will be sure to bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 31, Page 5

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS SON-IN-LAW AND DAUGHTER
RABBI SHMUEL AND RIFKA שי’MENDELSOHN
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י חתנו ובתו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Shemos 2:13.

[2]. See the Mishnah and Beraysoh at the end of Tractate Kiddushin.

[3]. See Tanya Chapter 23.