This week we read the Torah portion of Beha’aloscho. It begins by telling us that[1] “Hashem spoke to Moshe saying, ‘Speak to Aharon and say to him, ‘When you light the lamps, the seven lamps shall cast their light toward the face of the Menorah.’’” In other words, Hashem commanded that Aharon light the Menorah. Following this the Torah informs us that[2] “Aharon did so. He lit the lamps toward the face of the Menorah as Hashem commanded Moshe.” Rashi cites the words “Aharon did so” and explains that “This shows Aharon’s virtue. He did not deviate (from G-d’s commands).” Rashi is explaining Aharon’s great virtue; he did exactly as Hashem commanded.

We need to understand Rashi’s words. Why does the Torah need to point out that Aharon followed exactly what Hashem told him to do? Aharon was the High Priest and one of the leaders of the Jewish people. We have seen his righteousness from the beginning. It should be self-evident that he obeyed G-d’s commands!

We can understand this by seeing a deeper understanding of what the Torah is saying. We are taught that there are two different manners in which one can receive a Divine revelation. One is that one feels inspired and strives on his own to come closer to Hashem. The Zohar refers to this as an “awakening from below which brings an awakening from Above in its wake.” However, there are Divine levels which are beyond a human being’s power to reach. This is given to a person as a gift from Above. The Zohar call this an “awakening from Above which brings an awakening from below, from the individual, in its wake.”

Regarding the construction of the Menorah G-d commands[3] that “the Menorah shall be made,” and not “you shall make the Menorah.” Rashi cites these words and explains that it shall be made “by itself. Since Moshe found it difficult (to form the Menorah), Hashem told him ‘Cast the talent of gold into the fire, and it will be made by itself.’” The building of the Menorah was done by G-d Himself. It obviously transcended what a creation could reach on his own. Hence, there was room to think that how Aharon lit the Menorah made no difference. Nonetheless, Aharon did not deviate and performed all of his responsibilities exactly as commanded.

One can still ask why the Menorah required Aharon’s involvement altogether. After all, it was above the grasp of a human being! The explanation is that even when Hashem gives us a spiritual present, He expects us to do everything within our power to deserve it. We must learn from this that as wonderful as it is to rely on G-d, we must do our part as well.

Have a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 38, Page 38-39

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 8:1-2.

[2]. Our Parshah, Bamidbar 8:3.

[3]. Parshas Terumah, Shemos 25:31.

In this week’s Torah portion, Naso, we find the famous Priestly Blessing[1]. “May Hashem bless you and watch over you. May Hashem cause His countenance to shine to you and favor you. May Hashem raise His countenance toward you and grant you peace.” Rashi cites the word from the verse “May (He) bless you,” and explains “that your property shall be blessed.”

This requires an explanation. It seems that the blessing “may Hashem bless you” is very general in nature. It includes everything. Why should Rashi limit it to the property?

One explanation is as follows. The Torah already promised us an unlimited number of the greatest possible blessings for toiling in Torah and fulfilling the Mitzvos[2]. That being the case, we must say that the Torah is adding something here. There must be something new and unique included in this blessing, which is not found in all of the earlier blessings. That is why Rashi explains that this is indeed a blessing which we did not receive earlier. This blessing is not that we will receive more property; rather that the property itself will be blessed. Our fields will produce more than they would naturally be expected to produce.

The earlier blessings concerned quantity. We would receive an exceedingly large amount of goodness. The only blessing there regarding the produce of the fields, is that it would be guarded, protected.

This blessing relates to the quality of goodness. It is similar to that which was given to our forefather Yitzchok[3]. “Yitzchok planted in that land. He found in that year a hundred-fold, and G-d blessed him.” Rashi cites the words “a hundred-fold” and explains as follows. “They had estimated how much the land was fit to produce; it produced for each measure that they had estimated one hundred measures.” That is the nature of the blessing which we will receive.

May we merit to witness these qualitative blessings; especially the blessing of the coming Moshiach now!

Have a wonderful Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 33, Beginning with Page 50

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 6:24-26.

[2]. Parshas Bechukosai, Vayikroh 26:4-12.

[3]. Parshas Toldos, Bereishis 26:12.

This week we read the Torah portion of Naso, which is the longest Parshah in the entire Torah. As such, it discusses a number of different subjects. Among that which is discussed, is the law of a Sotah, an unfaithful wife. At the beginning of this subject the Torah says that[1] “Should any man’s wife go astray …” The word which the Torah uses for “going astray” (תשטה) is related to the Hebrew word for folly or foolishness (שטות). Rashi is quick to point this out. He cites the words “Should any man’s wife go astray” and offers the following words. “Our Sages teach that adulterers do not sin unless a spirit of folly (שְׁטוּת) enters them …” In fact, the Sages teach this as a general rule which applies to all types of sins. The Talmud[2] tells us that “Resh Lakish said, ‘A person does not commit a transgression unless a spirit of folly (שטות) enters into him; as the Torah says, ‘If any man’s wife goes astray (תשטה).’”

What Rashi and the Sages are telling us is that one would never sin unless he is overcome by temporary insanity. The Torah contains 613 commandments. Why teach us this concept here? Many of these Mitzvos are so much more common than adultery! Why not use any of the other 612 commandments to teach us that sin is a form of insanity?

Our relationship with G-d is analogous to that of a wife to her husband. That is the basis of an entire book of the Bible, the Song of Songs. Hence when a Jew sins he is comparable to an unfaithful wife. Hashem gives us life, sustains us and takes care of us. He cares for every detail of our existence. He even creates us! Listening to Him should be axiomatic! How it is possible for one to ignore what “her Husband” tells her? Moreover, how and why should I allow myself to “wander” and express interest in a different “Husband?”

There are two possible explanations. One is that I am unaware of the care which G-d shows to me. I was never taught about the relationship which I have with my “spouse.” In that case now is the time for my fellow Jews who are fortunate enough to have received a Jewish education to share their knowledge with me.

If I am fortunate enough to have a proper Jewish education, and nevertheless choose to stray (G-d forbid), I must be temporarily insane. But that is no reason to despair. It is only temporary. I always have the option to get my priorities straight and do Teshuvah.

May Hashem help us all to regain our sanity!

Have a wonderful Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 2, Page 311-314

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 5:12.

[2]. Talmud Sotah 3, a.

This week we read the Torah portion of Bamidbar – meaning “In the Wilderness.” It is always read prior to the festival of Shavuos, which is the time that we received the Torah.

Our Torah portion tells us that[1] “These are the descendants of Aharon and Moshe on the day that Hashem spoke to Moshe at Mount Sinai.” Rashi cites the words “These are the descendants of Aharon and Moshe,” and makes the following comments. “(The Torah says ‘the descendants of Aharon and Moshe,’) yet only the sons of Aharon are mentioned. However, they are considered descendants of Moshe because he taught them Torah. This teaches us that whoever teaches Torah to the son of his fellow man is regarded as if he had begotten him[2].”

Everything in the Torah is precise. This is also true of analogies which the Torah makes use of. This is obviously true of the comparison between teaching Torah and fathering a child. However, it would seem that the two are not entirely alike. A person is only born once. From that point on the individual grows and develops. Therefore, it would seem that Rashi (and the Talmud) should have said that “this teaches us that whoever teaches Torah to the son of his fellow man Torah for the first time is regarded as if he had begotten him.” It is at that point that the individual is born. Afterwards, he is just developing.

This can be understood with the help of a teaching of the Baal Shem Tov. He taught that creation was not a one-time event; rather it is an ongoing process. Hashem is creating and re-creating the world every moment[3]. Based on this teaching, the life-force of each of us is constantly being created.

We say in the Siddur[4] “for they (meaning the words of Torah) are our life and the length of our days.” In other words, the life of each of us is dependent on the Torah.

What this means, is had one not taught “the son of his fellow man” Torah, he would have lacked the renewed life energy which he needed to receive at that moment in order to remain in existence. Hence, he actually “fathered,” brought about the creation of his fellow at that moment.

Wishing one and all a good Shabbos! May we all merit to receive the Torah in joy, and to internalize all of its holy teachings!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 23, Page 8 – 16

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 3:1.

[2]. The source of Rashi’s words is from the Talmud, Sanhedrin 19, b.

[3]. See Shaar Hayichud Ve’emunah Chapter 1 where this is explained at length.

[4]. See the blessing before Shema in the Evening Service.

This week we begin reading the fourth book of the Torah, Bamidbar, meaning “In the Wilderness.” Our Sages refer to it as Chumash Hapekudim, meaning the “Book of Counting.” We indeed find that this book begins with the counting of the Jewish people. This would also seem to be the reason for the English name of this book, Numbers.

This book begins with the words[1] “Hashem spoke to Moshe in the Sinai Desert in the Tent of Meeting on the first day of the second month. This was in the second year after the exodus from the land of Egypt. He said ‘Take the sum of all the Jewish people by families following their fathers’ houses. You shall take a head count of every male according to the number of their names.’” In the first verse Rashi cites the words “The Lord spoke… in the Sinai Desert… on the first of the month.” He explains that “Because they (the Jews) were precious to Him He counted them often. When they left Egypt, He counted them[2]. When many fell because of the golden calf, He counted them in order to know the number of the survivors[3]. When He came to cause His Presence to rest upon them (by erecting the Mishkan), He counted them. On the first of Nissan the Mishkan was erected. On the first of Iyar He counted them.”

This appears to be quite baffling. The reason for counting something precious, is to know how much one has. People count their money in order make sure that they did not lose any. This obviously does not apply to Hashem! He always knows how many Jews there are!

The explanation is that counting expresses a special characteristic of the item which is counted. Each “object” is counted as one; no more and no less. This expresses the greatness of each and every Jew. Whether one is intelligent, refined or boorish, we each have a common denominator. Namely the soul which is clothed within us. The soul is a veritable part of G-d. Its essence is the “great equalizer.” From that perspective each of us is equal. That is the reason that G-d took a census. G-d expressed, i.e. revealed, the greatness of each and every one of us.

This Parshah is always read before the festival of Shavuos, the time we received the Torah. Why did we all merit to receive Hashem’s law? Because just as the Torah is His Will and Wisdom, so too is every one of us a part of Him.

Wishing one and all a good Shabbos and a good Yom Tov!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 8, Beginning Page 1

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Bamidbar 1:1-2.

[2]. Parshas Bo, Shemos 12:37.

[3]. Parshas Ki Siso, Shemos 32:28.

This week’s Torah portion, Bechukosai, begins by telling us that we must[1] “follow Hashem’s statutes, observe His commandments and perform them…” Rashi tells us that “following His statutes refers to toiling in Torah study.” In other words, we must both toil in Torah study and fulfill all of the Mitzvos.

The Torah goes on to say that as a reward for this, Hashem[2] “will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit…”

In other words, the reward which we are promised is physical; He will provide us with rain, produce, fruit and all of our physical needs. There are commentators who ask about this; why should spiritual work, toiling in Torah study and being stringent in Mitzvah observance, be repaid with physical benefits? We know that Hashem always pays “measure for measure.”

We can explain this as follows. Regarding Torah, we say that[3] “it is our life and the length of our days.” This does not only mean that Torah adds an extra facet to the life of a Jew. It is not merely a part, albeit a significant part, of the Jew’s life. Rather, Torah is the very essence of his life.

This fact is not only expressed in the spiritual life of a Jew; rather it is expressed and influences all of the physical and bodily aspects of a Jew’s life.

From this it is clear, that we cannot say that the only reward for Torah study is attaining high spiritual levels, and achieving great levels of comprehending Hashem. This would not demonstrate the fact that Torah study encompasses every aspect of a Jew’s life. Reward is a natural result of the act which is being rewarded. If the only reward was spiritual, it would mean that Torah is only a part of his spiritual life. The fact that the reward is expressed in physical matters, “I will give the rain of your land at its time …,[4]” demonstrates that Torah permeates each and every aspect of our life.

Through each of us seeing to it that our entire being is permeated with Torah and Mitzvos, may we merit the coming of Moshiach now.

Wishing one and all a Good Shabbos! May we all receive the Torah with joy, and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 313

DEDICATED BY HIS FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Vayikroh 26:3.

[2]. Our Parshah, Vayikroh 26:4.

[3]. See the Siddur, Evening Service.

[4]. Parshas Aikev, Devorim 11:13.

This week’s Torah portion, Bechukosai, tells us that Hashem will reward us[1] “If you follow My statutes and observe My commandments and perform them…” The words “follow My statutes” and “observe My commandments” seem to be repetitious; they both mean the same exact thing! Therefore, Rashi cites the words “if you follow My statutes,” and explains that “I might think that this refers to the fulfillment of the commandments. However, when the Torah says ‘and observe My commandments’ the fulfillment of the commandments is (already) stated. So, what is the meaning of ‘If you follow My statutes’? It means that you must toil in the study of Torah.” In other words, when the Torah says to follow in Hashem’s statutes here what it really means is to toil in Torah study.

Many of the commentaries ask how Rashi derives that this refers to toiling in Torah study. Perhaps it refers to studying Torah without necessarily toiling?

The Rebbe explains that Torah study is one of the 613 Mitzvos; hence it could not refer to simply learning Torah. Several words further it says “observe My commands, which includes Torah study. It must therefore refer to one particular facet of learning. Therefore, Rashi explains that it means toiling in the study of Torah; striving, working in order to come to a proper understanding of what the Torah means.

All Mitzvos can be performed according to the “letter of the law.” One can perform the bare minimum requirements and still fulfill his obligation. However, to really be a servant of Hashem one must use all his faculties to carry out G-d’s Will. Granted, by studying one chapter of Torah evening and morning one can fulfill Hashem’s commandment to study. However, that is not enough for one who realizes that Torah is his “reason for being.” It is only by toiling with every fiber of ones being that he expresses his true commitment to Torah.

The rewards listed here begin with[2] “I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit…” The rewards are in ascending order. Each promise is greater than the one preceding it. The final reward is that Hashem will[3] “…lead us upright” to the complete and true redemption through our righteous Moshiach. The only way to receive all these rewards is by using our entire being, with all of our strength to serve G-d Almighty!

Wishing one and all a Good Shabbos! May we all receive the Torah with joy, and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 313

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Vayikroh 26:3.

[2]. Our Parshah, Vayikroh 26:4.

[3]. Our Parshah, Vayikroh 26:13.

The very first verse of our Parshah, Behar, tells us that[1] “Hashem spoke to Moshe on Mount Sinai, saying.” This serves as an introduction to the laws of the Sabbatical – Shemittah Year. Upon entering the Land of Israel, we were commanded to work the land for six years. During the seventh year, the land would rest. We would not plough, plant or harvest. Whatever crops did grow on their own were considered ownerless; whoever wanted could eat of them.

Rashi explains why the Torah singles out this particular Mitzvah for specifying that it was given on Mount Sinai. He asks, “What is the connection between Shemittah and Mount Sinai? All of the commandments were given at Sinai? However, this teaches us that just as the general principles and finer details of Shemittah were all stated at Sinai, the same is true of all Mitzvos. All of them were given, both their general principles and their finer details, at Sinai.”

Rashi’s words, that “the general principles and finer details of all Mitzvos were stated at Sinai,” is the opinion of Rabbi Akiva. Rabbi Yishmoel disagrees with him, and says that “the general principles were stated at Sinai, and finer details were stated at the Ohel Moed[2].”

Throughout the 49 years that the Jews traveled in the wilderness, Hashem appeared to Moshe in the Mishkan, at the Ohel Moed – the Tent of Meeting, and continued to teach him Torah. According to Rabbi Akiva, Moshe had already received to complete Torah at Sinai. According to Rabbi Yishmoel, he only received the general principle at Sinai. Throughout the years in the desert, he was taught all of the details.

Their differing positions in this matter may be related to the difference between them in their Divine service. Rabbi Yishmoel was a High Priest; he was sanctified to Hashem from birth. Hence, his service of Hashem was that of a Tzaddik. For a Tzaddik, it is enough to accept upon himself self-sacrifice for Hashem, which is the foundation of his service, at the beginning of the day (Sinai). That enables him to serve Hashem in an orderly manner throughout the rest of the day (the forty years of wandering).

Conversely, Rabbi Akiva was a descendant of converts. His G-dly service paralleled that of a Baal Teshuvah. He needed to exercise self-sacrifice throughout the entire day (the entire forty years).

May we all merit to bring Moshiach now as a result of our service of Hashem!

Wishing one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 283

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Vayikroh 25, 1.

[2]. See the Talmud, Zevochim 115.

This week’s Torah portion, Behar, begins by teaching us the laws of the Sabbatical year and the Jubilee year[1]. We would count six years, during which the land would be worked. During the seventh, Sabbatical – Shmittah year the land could not be worked, planted or harvested. Furthermore, after seven cycles of seven years (49 years) comes the Jubilee – Yovel year, when working the land is also prohibited.

The Torah introduces this by telling us that[2] “Hashem spoke to Moshe on Har Sinai, saying.” Rashi is bothered by the fact that not only these Mitzvos but rather all commandments were given to us at Mount Sinai. Therefore, he explains that the Torah mentions Har Sinai in this context in order to teach us an important lesson. Just as the laws of Yovel and Shmittah were given at Sinai with all of their details, the same is true of all other commandments which we were taught at Sinai.

One year out of seven we do not focus on our earthly needs. We place our faith totally in Hashem. However, it is not G-d’s intention for the world to work this way in general. For six years we abide by the laws of nature. However, this prepares us for the seventh year. The seventh-year makes it possible for us to serve Hashem throughout the other six. The Torah tells us here that[3] “the land shall rest a Shabbos to the Lord.” Rashi explains that it is “for the sake of the Lord, just as is stated of the Shabbos of Creation.” We spend six days of the week working within the natural order of the world. This prepares us for the seventh day, Shabbos. Likewise, Shabbos prepares us for the six weekdays.

On Shabbos, as during Shmittah, we transcend nature. We rely solely on Hashem. During the week, as well as the six years, we work within the laws of nature. We use the world in order to elevate it.

How is it possible for a human being to straddle between the natural and the Divine? The answer comes from Har Sinai. That is why the portion begins with the words “And the Lord spoke to Moshe on Har Sinai, saying.”

The Midrash tells us[4] that when Hashem was about to give the Torah to the Jewish people, He gathered together all of the mountains. Each mountain claimed that the Torah should be given upon it. Hashem asked them why they were complaining. “Being bigger does not matter. I choose Sinai, for it is the smallest of all mountains.”

If being the lowest is advantageous, why give the Torah on a mountain at all? Why not give it in a valley, or on a plain? If the Torah is to be given on a mountain, why not give it on the tallest mountain?

The answer is, that “the smallest mountain” best expresses the idea of the Torah. The idea is that we are small people who are involved with nature. Simultaneously, we must be mountains, giants, united with G-d Almighty Himself.

Wishing one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 273-281

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Vayikroh, beginning with 25:1.

[2]. Vayikroh 25:1.

[3]. Vayikroh 25:2.

[4]. Midrash Tehillim 68:72. See also Talmud 29, a.

In this week’s Parshah, Emor, the Torah tells us to count 49 days beginning with the second day of Pesach. The fiftieth day is the festival of Shavuos, as we read[1] “you shall count for yourselves seven weeks from the day after ‘Shabbos’ …” Rashi cites the words “from the day after Shabbos,” and comments as follows. “On the day after the (first day) of the festival (of Passover).” In other words, the term Shabbos here does not refer to the seventh day of the week, as is usually the case. Rather it refers to a different day of rest; i.e., the first day of Pesach.

The Talmud tells us[2] that the Baisusim[3] incorrectly interpreted the words “from the day after Shabbos” literally. Hence, they began the counting of the Omer on the night following Shabbos, and Shavuos was always celebrated on Sunday. However, our Sages explain that here the word “Shabbos” refers to the first day of Pesach. Therefore, the day that we begin the count depends on which day of the week Pesach begins.

We need to understand the meaning behind this. This entire disagreement is because the Torah used a word which appears to be ambiguous. Granted, the word Shabbos can, and at times does, refer to a festival. However, the Torah could have simply said “from the day after Yom Tov,” instead of “the day after Shabbos,” and there would have been no room for a mistake.

This can be explained as follows. Hashem took us out of Egypt in order to give us the Torah. However, we weren’t ready. The centuries of slavery to the immoral Egyptians caused us to sink quite low. One of the ideas of counting the Omer was to refine and rectify the attributes of our Animal Soul as a preparation to enable us to receive the Torah.

The Hebrew word for counting the Omer is “Sefiras HaOmer – ספירת העומר.” The word Sefira means counting, but it is also related to the word “Sapir – [4]ספיר,” which is a type of precious stone. By counting the Omer, we “polish” ourselves, and “shine.”

Nature is divided into units of seven, i.e. the seven days of creation. The greatest day of the week is the seventh, Shabbos. However, it is still one of the seven days of creation. The day after Shabbos is a level of G-dliness which is totally above the limitations of nature. For us to ready ourselves to receive the Torah, we must draw on the eighth day, this transcendent level of Divine assistance.

My we use these days of counting the Omer to their fullest, and merit to receive the Torah with joy.

Wishing one and all a good Shabbos and a happy Lag B’Omer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 265

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Our Parshah, Vayikroh 23:15.

[2]. Talmud Menochos 65, a.

[3]. They were a heretical sect of Jews. They did not accept the Oral Law as it was taught by the Sages of the Talmud.

[4]. This is usually translated as a sapphire.