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This week’s Torah portion, Behar-Bechukosai, begins by teaching us the laws of the Sabbatical year and the Jubilee year[1]. We would count six years, during which one was not permitted to work the land. During the seventh, the Sabbatical, or Shmittah year, one could not work the land; fields could not be planted or harvested. Furthermore, after seven cycles of seven years (forty-nine 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 Hashem not only gave us these Mitzvos at Mount Sinai, but He gave us all of the commandments there. He, therefore, explains that the Torah mentions Har Sinai here to teach us that 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 days of the week.

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 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 our portion begins with the words, “And the Lord spoke to Moshe on Har Sinai, saying.”

The Midrash tells us[4] that when G-d 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 Hashem wanted to give us the Torah on a mountain, why not choose the tallest mountain?

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

I wish 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

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

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

[2]. Ibid, ibid. 25:1.

[3]. Ibid., ibid. 25:2.

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

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La porción de esta semana nos habla de la hermosa recompense que Hashem nos dará[1], “si siguen Mis leyes y se cuidan de cumplir mis mandamientos para hacerlos…” El hecho que la Torah en el miso verso “siguen Mis leyes” y “cumplir Mis mandamientos” parece repetitivo, ¡los dos significan los mismo! Por ende, Rashi cita las palabras “si siguen Mis leyes,” y da la siguiente explicación; “Pensaría que esto se refiere al cumplimiento de mandamientos. Sin embargo, cuando la Torah dice ‘y se cuidan de cumplir mis mandamientos,’ el cumplimiento de los mismos ya está mencionado. Así que, ¿cuál es el significado de ‘si siguen Mis leyes’? Significa que uno debe esforzarse en el estudio de la Torah.” En otras palabras, cuando aquí está dicho que sigamos las leyes de Hashem, nos ensena que debemos trabajar fuertemente en el estudio de Torah.

Varios comentaristas preguntan, de donde Rashi deriva que esto se refiere a esforzarse en el estudio de Torah. Sabemos que no se refiere a la práctica de mandamientos, ¿pero puede ser que este relacionado al estudio de Torah? ¿Por qué debemos decir que significa específicamente esforzarse en el estudio de Torah?

El Rebbe explica que el estudio de Torah es uno de los 613 Mitzvos; por ende, no puede referirse al estudio regular de Torah. El pasuk continua “cumplir mis mandamientos”, lo cual incluye el estudio de Torah; así que, esto debe ser otra faceta del estudio. Por ello, Rashi explica que significa esforzarse en estudiar la Torah, trabajando, con concentración para llegar a un entendimiento apropiado de lo que la Torah quiere decir.

Uno puede cumplir todos los Mitzvos de acuerdo a “la letra de la ley.” Uno puede satisfacer el requerimiento mínimo, y todavía cumplir con su obligación. No obstante, para ser un siervo fiel de Hashem, uno debe usar todas sus facultades para cumplir la Voluntad Divina. Es cierto, que estudiando un capítulo en la mañana y uno en la noche, uno puede cumplir con el mandamiento Divino del estudio de Torah. Empero, esto no es suficiente cuando uno se da cuenta que la Torah es su “razón de vivir.” Es solo a través de esforzarse con cada fibra de su ser, que la persona expresa su inmovible devoción a la Torah.

Las recompensas aquí mencionadas comienzan con[2] “Te daré la Lluvia en su tiempo, la tierra producirá cosecha, y el árbol del campo dará su fruto…”, ellas están mencionadas en orden ascendiente. Cada promesa es más grande que la que la precede. La más grande recompense es que Hashem nos[3] “…conducirá erguidos” a la completa y verdadera redención, a través de nuestro justo Mashiaj. La forma de recibir estas recompensas, es al usar todo nuestro ser, ¡con toda nuestra fuerza al servicio del Todopoderoso!

¡Les deseamos un gutt Shabbos y un hermoso Lag B’omer!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe- traductor

Adaptado de Likutei Sijos Volumen 17, Página 313

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

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

[1]. Esta Parshah, Vayikra 26:3.

[2]. Ibid., ibid. 26:4.

[3]. Ibid., ibid. Vayikra 26:13.

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This week’s Torah portion tells us the beautiful rewards which Hashem will give us[1], “If you follow My statutes and observe My commandments and perform them…” The fact that the Torah says in the same verse “follow My statutes” and “observe My commandments” seems to be repetitious. They both mean the same thing! Therefore, Rashi cites the words “if you follow My statutes,” and gives the following explanation. “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 means is to work and struggle in the study of Torah.

Many of the commentaries ask from where Rashi derives that this refers specifically to toiling in Torah study. We know that it does not mean Mitzvah observance. Perhaps it relates to studying the Torah? Why should we say that it means specifically toiling in Torah?

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

One can perform all Mitzvos according to the “letter of the law.” One can complete the bare minimum requirements and still fulfill his obligation. However, to be a faithful 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 the Torah is his “reason for being.” It is only by toiling with every fiber of one’s being that he expresses his steadfast commitment to the 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 ultimate 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!

I wish one and all a Good Shabbos! May we all have a happy and meaningful Lag B’Omer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 313

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, Vayikroh 26:3.

[2]. Ibid., ibid. 26:4.

[3]. Ibid., ibid. Vayikroh 26:13.

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En la Parshah de Emor, la Torah nos manda a contar el Omer. Comenzando con el Segundo día de Pesaj, debemos contar 49 días. En el cincuentavo día, celebramos el festival de Shavuos. Leemos que “contaran para ustedes siete semanas desde el día después de “Shabbos” … Rashi cita las palabras “desde el día después de Shabbos,” y comenta así: “En el día después del (primer día del) festival (de Pesaj).” En otras palabras, el termino Shabbos aquí no se refiere al séptimo día de la semana. Sino que se refiere al día de descanso, es decir, el primer día del festival de Pesaj.

El Talmud nos dice que los Baisusim interpretaron las palabras “desde el día después de Shabbos” literalmente. Por ende, ellos comenzaban a contar el Omer en la noche subsiguiente a Shabbos mismo. Sin embargo, nuestros Sabios explicaron que aquí “Shabbos” se refiere al primer día de Pesaj. En consecuencia, el día que comenzamos a contar depende del día de la semana donde acaeció Pesaj.

Debemos entender el significado detrás de esto. Este serio desacuerdo, parece haber ocurrido porque la Torah uso un término que parece ambiguo. Otorgando el hecho que la palabra Shabbos puede y a veces si se refiere a un festival; la Torah podía simplemente haber dicho “desde el día después de Yom Tov,” en vez de “desde el día después de Shabbos” ¡así no hubiese dado cabida a errores!

Podemos resolver esta dificultad de la siguiente manera. Hashem nos sacó de Egipto para darnos la Torah. Empero, no estábamos listos para ello. Los siglos de esclavitud bajo los egipcios inmorales, causo que desandamos/caigamos muy bajo. Una de las ideas de contar el Omer era la de refinar y rectificar los atributos del alma animal como preparación para recibir la Torah.

La palabra hebrea para la cuenta del Omer es “Sefiras HaOmer – ספירת העומר.” Sefira significa contar, pero esta también relacionado al termino “Sapir – ספיר,” que es un tipo de piedra preciosa. Al contar el Omer, recibimos la capacidad de poder “brillar”.

Hashem dividió la naturaleza en grupos de siete, por ejemplo, los 7 días de la creación. El séptimo día, Shabbos es el pináculo de la semana. No obstante, esta dentro de los siete días de la creación de Hashem. Bajo esta perspectiva, el día después de Shabbos representa un nivel de Divinidad, el cual está por encima de las limitaciones de la naturaleza. Para poder nosotros estar listos para recibir la Torah entonces, debemos brillar (refinarnos y rectificarnos), es decir debemos hacer uso de este sublime nivel de ayuda Divina del “día después de Shabbos”.

Que podamos usar los días de la cuenta del Omer en plenitud, para merecer recibir la Torah con alegría e internalización.

!Deseamos a todos un Gutt Shabbos!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe – traductor

Adaptado de Likutei Sijos Volumen 1, Página 265

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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Esta semana es Parshah Emor, y comienza hablando de la prohibición para los Kohanim de impurificarse. En el primer verso Hashem le dice a Moshe que “Di a los Kohanim los hijos de Aharon, y diles, ‘ninguno de ustedes se volverá Tamei por una persona (fallecida) entre su gente.’”

Rashi cita las palabras “Di a los Kohanim” y explica que “’di…y les dirás.’ Fue enunciada para advertir a los (Kohanim) adultos acerca de los (Kohanim) menores (o sea no permitirles que se contaminen).” Rashi nos está explicando que este verso viene a enseñarnos que los Kohanim adultos son responsables de asegurarse que (aun) los Kohanim niños no pueden volverse Tamei, es decir ritualmente impuros.

Sabemos que Rashi es extremadamente particular y preciso con las palabras usadas en su comentario. El significado literal de la palabra hebrea “Lehazhir – להזהיר” es “advertir.” Existen otras palabras las cuales Rashi pudo haber escogido para expresar este concepto. ¿Por qué escogió esta palabra en particular?

El Lubavitcher Rebbe anterior, Rabbi Yosef Yitzjok Schneersohn d’b’m, escribe que la palabra “Lehazhir – להזהיר” tiene un significado más profundo. Ella está conectada también a la palabra “Zohar – זוהר”, la cual significa resplandor o luz. Ahora este verbo es transitivo (causativo), y el significado simple de la palabra “זהיר – Zahir” es “cuidado/cautela”. Por ende, la palabra “Lehazhir – להזהיר” significa causar que uno se cuidadoso/cauteloso, o sea advertir a alguien. Basado en la traducción del Rebbe anterior de la palabra “Lehazhir – להזהיר” esto quiere también decir causar que otro brille y de luz.

En vista de esto, las palabras escogidas por Rashi toman un significado mucho más profundo. Rashi nos esta enseñado que cuando uno instruye a un niño, sea niño en edad o en conocimiento, debe hacérselo con una cara/rostro “radiante”. Uno debe tratar a sus estudiantes/alumnos con amor. Al así hacerlo el estudiante podrá derivar un mayor beneficio de las enseñanzas, y podrá brillar.

En adición, y también en base a esto, las palabras pueden ser traducidas “causar que los Kohanim adultos, brillen a través de los niños. El resultado de enseñar a los niños con amor realza a la vez el nivel del maestro.

Esto está en armonía con la enseñanza de nuestros sabios; “cuando el alumno se acerca a su maestro y pide que se le ensene Torah, Hashem ilumina los ojos de ambos del maestro y del estudiante.”

Les deseamos a todos Gutt Shabbos, y un verano “brillante”.

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe – traductor.

Adaptado de Likutei Sijos Volumen 7, Paginas 151-152

מוקדש לזכות כ”ק אדמו”ר נשיר 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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In this week’s Parshah, Emor, the Torah commands us to count the Omer. Beginning with the second day of Pesach, we must count 49 days. On the fiftieth day, we celebrate the festival of Shavuos. We read that “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. Instead, it refers to a day of rest, specifically, the first day of the Passover festival.

The Talmud tells us that the Baisusim interpreted the words “from the day after Shabbos” literally. Hence, they began the counting of the Omer on the night following Shabbos. 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. The Torah could have simply said “from the day after Yom Tov,” instead of “the day after Shabbos.” This would have left no room for any errors.

We can answer this question in the following manner. G-d took us out of Egypt to give us the Torah. However, we weren’t quite up to the task. 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 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 name “Sapir – ספיר,” which is a type of precious stone. By counting the Omer, we cause ourselves to “shine.”

Hashem divided nature into units of seven, i.e., the seven days of creation. The seventh day, Shabbos is the pinnacle of the week. However, it is still within the seven days of Hashem’s creation of the world. 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 this transcendent level of Divine aid.

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

I wish one and all a Good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 265

מוקדש לזכות כ”ק אדמו”ר נשיר 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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This week’s Parshah, Emor, begins by discussing the prohibition against Kohanim defiling themselves. In the very first verse of our Torah portion, Hashem tells Moshe to[1] “Say to the Kohanim the sons of Aharon, and say to them, ‘Let none of you become Tomei for a dead person among his people.’”

Rashi cites the words “say to the Kohanim” and explains, “’ Say…and you shall say.’ The Torah writes this to warn the adult Kohanim to be responsible for the minors (not to allow them to contaminate themselves).” Rashi is explaining to us that this verse comes to teach us that adult Kohanim are responsible for ascertaining that child Kohanim not become Tomei, meaning ritually impure.

We know that Rashi is exceptionally particular and precise with the words which he uses in his comments. The literal meaning of the Hebrew word “Lehazhir – להזהיר” is “to warn.” There were other words that Rashi could have chosen to express this same concept. Why did he choose this particular word?

The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn, writes that the word “Lehazhir – להזהיר” has a deeper meaning. It is also related to the word “Zohar – [2]זוהר.” This word means radiance or light. The form of the verb is causative. The literal meaning of the word “זהיר – Zahir” is to be careful. Therefore, the term “Lehazhir – להזהיר” means to cause one to be careful, i.e., to warn someone. Based on the Previous Rebbe’s translation of the word, “Lehazhir – להזהיר” would mean to cause another to shine.

Based on the above, Rashi’s choice of words has a far deeper meaning. Rashi is teaching us that when one teaches a child, whether it’s a child in years or knowledge, he must do so with a “radiant” face. He must treat his students with love. By so doing, the student will have the greatest benefit and will shine.

Additionally, based on this, the words can be translated “to cause the adult Kohanim to shine through the minors. The result of teaching children with love enhances the teachers’ level as well.

This follows the Sages teaching[3], that “When a student approaches a teacher and asks to be taught Torah, Hashem illuminates the eyes of both the teacher and the student.”

I wish one and all a Good Shabbos and a “radiant” summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Pages 151-152

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, Vayikroh 21:1.

[2]. Sefer Hamaamorim 5708, Page 240.

[3]. Talmud Temurah 16, a.

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Esta semana leemos en la Torah la porción de Ajarei-Kedoshim. Ella nos enseña las leyes de ‘las relaciones prohibidas’. La Parshah relata[1] “cumplan Mi obligación, y no sigan ninguna de las costumbres pervertidas que se mantenían antes de ustedes llegar, de modo que no sean profanados por ellas. Yo soy el Eterno su Di-s…”

Rashi cita las palabras “de modo que no sean profanados por ellas. Yo soy el Eterno su Di-s,” y explica: “pero si son profanados, dice Hashem, ‘Ya no seré su Di-s y serán cortados de Mi. ¿Qué beneficio tendría ya de ustedes? Mas aun, merecerían aniquilación.’ Por ello, el verso dice ‘Yo soy el Eterno, su Di-s.’”

Sabemos cuan preciso y particular es Rashi con su lenguaje. Parecería que hubiese sido mejor escribir “No tengo beneficio de ustedes.” ¿Por qué el expresa esto en una manera tan indirecta, “Que beneficio tendría ya de ustedes?”

Shlomo ha melej (Salomón) nos dice[2] “Hashem ha creado todo para Si; aun el malvado para el día del mal/castigo.” ¿Como podemos decir que el malvado fue creado por Hashem para Si? Esto es explicado en Jasidus[3], el propósito de la creación del malvado es para que “él se arrepienta de su maldad, y transforme su maldad “noche” en “día” y luz en lo alto.”

¿Como es posible alcanzar este nivel? ¿Como puede uno arrepentirse, y transformar su maldad en luz? La respuesta es que, esto es el resultado de contemplar como Hashem pregunta de él, por decirlo así, “¿qué beneficio podre tener de ti?”

Es obvio que Hashem tiene placer de cada uno de nosotros. ¡La prueba es que Él nos creó! A veces este beneficio está escondido; puede ocultarse en un poco de suciedad (egotismo). La forma de revelar esta bondad inherente en cada uno de nosotros, es a través de profundamente meditar en cómo podemos nosotros beneficiar a Hashem (por decirlo así).

A través de nuestro pensamiento conjunto en traerle placer a Hashem, y de nuestras acciones conjuntas en así hacerlo, ciertamente traeremos la verdadera y completa redención inmediatamente.

¡Les deseamos gutt Shabbos y un verano saludable!

Rabbi Shmuel Mendelsohn

Rabbi Yochanan Salazar Loewe – traductor

Adaptado de Likutei Sijos Volumen 22, Página 101

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]. Esta Parshah, Vayikra 18:30.

[2]. Mishlei 16:4.

[3]. Ver Tanya Capitulo 27.

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This week we will read the Torah portion Acharei-Kedoshim. This Parshah teaches us of the laws of prohibited relationships. The Parshah tells us that[1] “you shall observe My charge, not to commit any of the abominable practices that were done before you, and not become defiled by them. I am Hashem your G-d.”

Rashi cites the words from the verse “and not become defiled by them. I am Hashem your G-d,” and explains as follows. “But if you do become defiled, says Hashem, ‘I am not your G-d and you will be cut off from Me. What benefit will I have from you? Moreover, you will deserve annihilation.’ Therefore, the verse says ‘I am the Lord, your G-d.’”

We know how particular and precise Rashi is with his language. It would seem that it would have been much clearer to have written “I have no benefit from you.” Why does he express this in such a round-about manner, “what benefit will I have from you?”

King Shlomo (Solomon) tells us[2] that “Hashem has made everything for His sake; even the wicked for the day of evil.” How can we say that the wicked were created for Hashem’s sake? This is explained in Chassidic thought[3]. The purpose of the creation of the wicked is so that “he should repent of his evil, and turn his evil into “day” and light above.”

How is it possible for one to reach this level? How can one repent, and turn his evil into light? The answer is, that this is a result of contemplating that Hashem (as so to speak) is asking him, “what benefit will I have from you?”

It is obvious that Hashem has pleasure from each of us. The proof is that He created us! At times this benefit is hidden; it can temporarily become concealed by dirt. The way to reveal the inherent goodness in each of us, is by deep thought into what he can do to benefit (as so to speak) Hashem.

Through our combined thoughts into bringing pleasure to G-d, and our combined actions in so doing, we will certainly bring the complete and true redemption now.

Wishing one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 22, Page 101

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, Vayikroh 18:30.

[2]. Mishlei 16:4.

[3]. See Tanya Chapter 27.

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This week’s Torah portion, Acharei-Kedoshim, teaches us that[1] “… you shall not stand by your fellow’s blood. I am G-d.” Rashi explains the meaning of “standing by your fellow’s blood in the following manner[2]. You shall not “watch your fellow’s death when you can save him. For example, if he is drowning in the river or if a wild beast or robbers come upon him.”

We need to understand the meaning of this. What the Torah means is that we must help our fellow who is in danger. We must do (i.e., take affirmative action) whatever possible to save him. Why does the Torah phrase this in the negative, not standing by his blood?

The explanation is that the Torah already contains numerous exhortations commanding us to help save our fellow’s possessions. The Torah says that[3] “if you see your enemy’s donkey lying under its burden, would you refrain from helping him? You shall surely help together with him.” The above is just one example of many in the Torah. If the Torah commands us to save another’s possessions, how much more so must we exert ourselves to save his life! It must be that “not standing by our fellow’s blood” is coming to teach us an additional lesson.

There are times that it may be possible to think that one must not attempt to save his fellow. Suppose one would be putting himself in a life-threatening situation. He may feel that it is alright for him to stand idly by. Therefore, the Torah teaches us that “you may not stand by your fellow’s blood.” You must do everything possible to save him.

However, what is the law if one sees that as a result of his placing his own life in danger, he will not be able to save his fellow? Therefore, Rashi writes, “when you can save him.” If you are not able to save him, this commandment does not apply.

However, nothing happens by chance. The Baal Shem Tov taught that whatever a Jew sees or hears provides him with a lesson in the service of Hashem[4]. The very fact that I “chanced” to “watch my fellow’s death” was for a purpose. It means that I must do what I can to save him. Otherwise, Hashem would not have shown it to me. How much more so is this true of spiritual death. The fact that we see Jews around us who are spiritually drowning obligates us to save them. Our reaching out to save them in a friendly and pleasant manner will certainly bring “Moshiach now.”

I wish you all a good Shabbos and healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Pages 120-126

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, Vayikroh 19:16.

[2]. Ibid.

[3]. Parshas Mishpotim, Shemos 23:5.

[4]. See the appendix to Kesser Shem Tov beginning with Section 127.