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Pearls of Rashi – Parshas Shemos

rebbeteachesrashi · January 14, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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.

Pearls of Rashi – Parshas Vayechi II

rebbeteachesrashi · January 9, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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Near the end of this week’s Torah portion, Vayechi, we are told the following[1]. “Yosef saw a third generation born to (his son) Ephraim. Also, the sons of Mochir who was the son of Menasheh were born ‘on Yosef’s knees.’”

What is the meaning of being born “on Yosef’s knees?” Rashi explains that “as Targum Onkelus translates the words – he (Yosef) raised them between his knees.”

In the Alter Rebbe’s[2] Shulchan Aruch[3], it says that the time of a baby boy’s Bris is the beginning of the entrance of his Divine soul into his body. Based on this, we can understand the explanation given by Targum Yonoson. He explains the meaning of “they were born on Yosef’s knees,” that after they were born, Yosef circumcised them. The fact that that the Bris was on Yosef’s knees means that it was their spiritual birth, i.e., the entrance of their G-dly soul.

This teaches us a great lesson according to both Rashi and Onkelus. One is obligated to teach the Torah to his children and his grandchildren. However, as far as great-grandchildren are concerned, as long as there are more qualified teachers than him, he has no obligation to teach them. Nevertheless, from both Rashi and Onkelus, we see that Yosef taught his great-grandchildren, “he raised them on his knees.” Although Yosef had no obligation to teach them the Torah, he did so. Yehudah had founded a full-time Yeshiva before the arrival of all of the Jews in Egypt. This may have qualified him as a greater scholar than Yosef. Furthermore, since Yosef governed all of Egypt (including his family), he had the law of one who is “occupied with the needs of the community.” This would exempt him from the obligation of teaching. Nevertheless, we see that according to Rashi’s commentary on the Torah, there is an obligation to teach one’s great-grandchildren.

From this, we can learn a great lesson. If one merits having great-grandchildren, he must teach them Torah. If he is not capable, he must support the Torah institution in which they study.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, Page 243-249

[1]. Our Parshah, Bereishis 50:23.

[2]. The Alter Rebbe, Rabbi Shneur Zalman (1745 – 1812), was the founder of Chabad Lubavitch.

[3]. The Shulchan Aruch is the Code of Jewish Law. Despite the fact that a Shulchan Aruch existed prior to Rabbi Shneur Zalman, at the behest of his teacher, he wrote a more up-to-date version. Additionally, the Alter Rebbe writes the reasons behind each law.

Pearls of Rashi – Parshas Vayechi

rebbeteachesrashi · January 8, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In this week’s Torah portion, Vayechi, we are told of the passing of Yaakov, our Patriarch. He had spent the last 17 years of his life in Egypt together with his progeny. Once he knew that there was not much time left, he asked his son Yosef to make sure that he was not buried in Egypt; he wanted to be buried in Israel together with our other patriarchs and matriarchs. He went so far as to make Yosef swear that he would do so[1]. He then blessed Yosef’s two sons, Ephraim and Menashe, and all of his children.

Once the time came, his children had to bring him to the Me’oras Hamachpelah, where his ancestors were buried. The Torah tells us that[2] “his sons carried him to the land of Canaan, and they buried him in the cave of the field of Machpelah, which Avrohom bought for burial property from Ephron the Chiti …”

Rashi makes many comments on this verse. Among them is that Yaakov ordered that “… Levi shall not carry it because he will carry the Aron of Hashem …”

We need to understand Rashi’s words. It would be several centuries before they would carry the ark. Even then, Levi himself would not carry it; his descendants many generations later would carry it. Why should he lose the Mitzvah of taking his father’s coffin and bringing him to rest?

The explanation is as follows. The servitude in Egypt did not begin until the passing of Yaakov. Rashi says at the beginning of our Parshah[3] that “As soon as our father Yaakov passed away, the eyes and the heart of Israel were “closed,” because of the misery of slavery. That was when they, the Egyptians, began to enslave them.” Bringing Yaakov out of Mitzraim to Israel marked the beginning of exile and slavery.

Because this marked the beginning of the Jews’ slavery, Levi did not carry Yaakov’s coffin. Levi had no connection whatsoever with exile. He and his tribe transcended exile. Levi was the only tribe that never served as slaves in Egypt. Hashem was their sole master.

Just as was the case with Levi, each of us can raise ourselves above the limitations of exile[4]. All one must do is “set himself aside and stand before G-d to serve Him, minister to Him and know Him. He must proceed justly as Hashem commanded him, removing from his neck the yoke of the many reckonings which people seek.”

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, Page 235

[1] Our Parshah, Bereishis 47:31.

[2]. Our Parshah, Bereishis 50:13.

[3]. Our Parshah, Bereishis 47:28.

[4]. See Rambam, Laws of Shemittah, Chapter 13, Paragraph 13.

Pearls of Rashi – Parshas Vayigash II

rebbeteachesrashi · January 1, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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This week’s Parshah, Vayigash, continues the ongoing saga of Yosef’s encounters with his brothers. The brothers had no idea who he was. All that they knew was that he was the ruler of Egypt. Hence, they went to him seeking food during the years of famine.

Finally, Yosef could no longer stand the charade and revealed himself to his brothers[1]. It was a tearful reunion. Yosef told them to hurry back to Israel and let their father know that he was alive; they should also tell Yaakov that he was the leader of Egypt. The entire family should return to Egypt, where they would live in Goshen, the best part of the land. Yosef would personally take care of them.

Yosef gave presents to all of his brothers. “And to his father he sent the following; ten he donkeys carrying of the choicest products of Egypt, ten she donkeys carrying grain, bread, and other food …[2]”

What is meant by “the choicest products of Egypt?” What was it that Yosef sent to his father? Rashi offers two explanations. The first is that according to the Gemorah, it refers to aged wine[3]. He then cites an explanation that “according to the Midrash Aggadah[4], this (the choicest produce of Egypt) refers to pounded beans.” We need to understand this. Of everything that Egypt produced, why were beans mainly considered the best?

One explanation is as follows. Yosef knew that when his brothers would tell Yaakov that he was still alive, they would have to say to him that they sold him, thereby causing Yaakov great anguish.

Therefore, he sent his father pounded beans, also known as Egyptian beans. One would think that something that one pounds loses quality. Nevertheless, it is precisely these pounded beans, which are called the choicest of Mitzraim. Even though the Tribes of Israel appeared to have been pounded, this made them stronger and more significant than ever. This was true to the extent that Yosef told his brothers that his being sold was beneficial. “It was to preserve life that Hashem sent me before you[5].”

There are many lessons that we can learn from this explanation. One is always to be careful that our actions and words have a positive effect on those around us. Another is never to assume that something is not good; after all, Hashem runs the world. And another is to judge everyone favorably.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 151

[1]. Our Parshah, Bereishis 45:1-3.

[2]. Our Parshah, Bereishis 45:23.

[3]. Tractate Megillah 16, b.

[4]. Bereishis Rabbah 94:2.

[5]. Our Parshah, Bereishis 45:5.

Pearls of Rashi – Parshas Vayigash

rebbeteachesrashi · December 31, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In this week’s Parshah, Vayigash, we find a continuation of the story, which we began several weeks ago. At the beginning of our Torah portion, Yehudah confronts Yosef (who he still believes to be the ruler of Egypt). Yosef reveals himself to his brothers, who had sold him into slavery twenty-two years earlier. Despite this, he treats them kindly, and they share an emotional reunion.

The most emotional reunion of all was between Yosef and his younger brother Binyomin. The Torah tells us that when they met[1], Yosef “… fell on his brother Binyomin’s neck and wept, and Binyomin wept on his (Yosef’s) neck.”

Why did each of them cry? We might think that it was because of the long-overdue reunion. Rashi explains, however, that there was a deeper reason. Why did Yosef weep on Binyomin’s neck? “For the two sanctuaries which would be in Binyomin’s territory which Hashem would ultimately destroy.” Why did Binyomin weep on his brother Yosef’s neck? “For the Tabernacle – Mishkan of Shiloh, which he prophetically saw would be in Yosef’s territory, and Hashem would ultimately destroy.”

Each one prophetically saw that a dwelling place for Hashem would be constructed in the other’s territory, both of which Hashem would destroy. Each was crying for the tragic destruction which would take place in his brother’s portion of the Land of Israel.

We need to understand why Yosef wept over the destruction in Binyomin’s territory, and Binyomin cried over the devastation in Yosef’s region. Why didn’t each cry over the loss in their portion? The destruction of G-d’s Palace is indeed something that would bring one to tears!

To understand this, we need to understand the idea of crying. Tears have the power to ease the pain of the one who is crying. They can console him. However, they accomplish absolutely nothing toward correcting the issue which brought him to tears.

Yosef did not cry about the destruction in his territory. He worked at doing something about it! The same is true of Binyomin. However, their great brotherly love for each other brought them to tears for each other’s loss.

The same is true of ourselves. When we see a problem which we can correct, we must do something immediately. It is not enough to cry and sigh. However, we must sympathize with an issue that concerns a friend, whether or not we can help.

I hope that everyone had an illuminating Chanukah, and wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 148

[1]. Our Parshah, Bereishis 45:14.

Pearls of Rashi – Parshas Mikeitz II

rebbeteachesrashi · December 26, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In Parshas Mikeitz, which we read this week, the Torah tells us a fascinating story. But just as all of the stories in the Torah, it comes to teach us valuable lessons.

Paroh had two most unusual dreams. The magicians upon whom he relied were not able to interpret the dreams to Paroh’s satisfaction. Paroh heard that Yosef the Tzaddik was talented in this regard, and he summoned Yosef to appear before him. Yosef explained that the dreams predicted that Egypt would have seven years of plenty, followed by seven years of famine. He suggested that Paroh appoint someone to watch over the food supply, saving enough food during the seven years of plenty so that they lack nothing during the famine. Paroh immediately appointed Yosef to this position, making him the viceroy of Egypt. He was second only to Paroh himself.

When the years of famine began, and the nation turned to Paroh for food, he told them to go to Yosef, as the Torah writes,[1] “when the entire land of Egypt hungered, the people cried out to Paroh for bread. Paroh told them, ‘Go to Yosef; and do whatever he tells you.’”

The Torah tells us the main points of their conversation. Rashi goes into the details. He says that “Yosef had ordered them to circumcise themselves. When they came to Paroh and told them what he said, Paroh said to them, ‘Why didn’t you save grain during the seven years of plenty? Didn’t he say that years of famine were coming?’ They answered, ‘We did gather, and we gathered a lot, but it rotted.’ Paroh answered, ‘If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?’”

Why did Yosef demand that the Egyptians circumcise themselves? They weren’t Jews. Hashem only commanded Jews to have a Bris Milah!

The explanation is that when Hashem gave Avrohom the Mitzvah of circumcision, He said that[2] “those born in your house and those purchased for money (slaves) shall be circumcised …” In other words, G-d commanded Avrohom Avinu not only to circumcise himself and his family but also those over whom he had control. Therefore, Yosef, who was in control of the entire population of Egypt, demanded that they are circumcised.

From this, we learn that we must bring Torah and Mitzvos to everyone we can influence, including those who are not Jewish. We must introduce them to the seven Noachide laws.

I wish everyone a good Shabbos and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 136

[1]. Our Parshah, Bereishis 41:55.

[2]. Parshas Lech Lecho, Bereishis 17:13.

Pearls of Rashi – Parshas Mikeitz

rebbeteachesrashi · December 24, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

In this week’s Torah portion, we read how Yosef saved Egypt from the world-wide famine. In fact, thanks to Yosef, Mitzraim was the only nation that had a supply of food during that time. This caused the rest of the world to come “knocking on Egypt’s doors” desperately seeking grain. Specifically, the one that handled all requests was Yosef, who had been appointed viceroy over the Egyptian nation.

What did the Jewish nation, i.e. Yaakov’s children who were in Egypt do? The Torah tells us that[1] “Yaakov saw that there was grain being sold in Egypt. (Therefore,) Yaakov said to his sons, ‘Why do you appear satiated?’” He then told his sons to travel to Mitzraim in order to obtain grain.

What did Yaakov mean when he said “why do you appear satiated?” It would appear from his words that they actually had food; however, he did not wish to have trouble from the surrounding nations. This seems to be in accordance with Rashi’s explanation. Rashi cites the words “why do you appear satiated,” and explains as follows. “Why do you show yourselves before the sons of Yishmoel and the sons of Aisov as if you are satiated? For at that time they still had grain.”

Rashi writes that they appeared “as if they had grain.” This seems to imply that in actuality they did not have a great deal of grain. It was only as if they were full. This requires explanation. Why would the Jews show themselves, meaning behave, as if they were full if such was not the case?

The explanation is, that this was due to the tremendous trust that Yaakov’s children had in Hashem. They had no doubt, and were absolutely certain that Hashem would never forsake their father Yaakov. This was true even during the time of a famine which plagued the entire world. Granted, the grain which they actually had was just sufficient for “that time.” Nevertheless, they were certain that G-d would always take care of them. That was the reason that they “appeared satiated.” They had no concern whatsoever about what will be; they knew that it would be good.

We always discuss living with the weekly Parshah, meaning living with the week’s Torah portion. We are descendants of Yaakov. May we learn from his sons the sort of faith that each of us must have in Hashem, despite all odds.

Wishing everyone a good Shabbos and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 30, Page 190

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, Bereishis 42:1.

Pearls of Rashi – Parshas Vayaishev

rebbeteachesrashi · December 19, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

Until this week’s Torah portion, the Torah has taught us the fundamentals which lead to the ultimate formation of the Jewish nation. The Torah began by telling us of the creation of the world and Hashem’s dominion over it. The Torah then introduces us to the fathers and mothers of the Jewish nation. Following this, we come to the birth of Yaakov’s children, the twelve tribes of Israel. Finally, we reach this week’s Torah portion. Here we are told of the interaction of Yaakov’s children among each other.

The Torah teaches us that the actions of our patriarchs empower us, their descendants, with the ability to perform our Divine service[1]. However, what we discuss in our Parshah is far stronger. It is a direct allusion to the function of the Jewish nation throughout all generations[2].

At the beginning of our Parshah, Yosef tells his brothers of two dreams, which he had. Both dreams indicate that at some point, he would have a position of authority over them. The Torah tells us that they were not pleased, but their father had a different approach to his son’s dreams. That is why the Torah tells us that[3] “his brothers envied him, but his father awaited the matter.” Rashi cites the words “awaited the matter” and explains as follows. He (Yaakov) was waiting and looking forward to when the fulfillment of the dream would come. Similarly, it says, “awaiting the realization…[4]”

We can explain this as follows. The fact that Yaakov our Forefather, was “was waiting and looking forward to when the fulfillment of the dream would come,” is a description of what all of his children, the Jews, are awaiting throughout this long and bitter exile. Each of us is awaiting the ultimate redemption through our righteous Moshiach.

The fact that Yaakov was awaiting redemption is why Rashi follows this by telling us that “similarly, it says ‘awaiting the realization.’” On that verse in Yeshayahu, Rashi explains that the Jews are “a righteous nation, awaiting. They waited and longed throughout their exile many days for the faith of the Holy One, blessed be He, that He fulfills His promise through His prophets, to redeem them.” Rashi’s words demonstrate that although this Golus has lasted so long, Yaakov’s children never stop waiting for Moshiach. For this merit alone, may Hashem send Moshiach now!

I wish everyone a good Shabbos and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 35, Beginning with Page 161

[1]. See the Ramban’s commentary to Parshas Lech Lecho, Bereishis 12:6.

[2]. See the commentary of the Akeidah to our Parshah, Section 28.

[3]. Our Parshah, Bereishis 37:11.

[4]. Yeshaya 26:2.

Pearls of Rashi – Parshas Vayaishev

rebbeteachesrashi · December 17, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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We learn in this week’s Parshah, Vayeishev, of a dispute between Yosef and his brothers. The Torah tells us that[1] “Yisroel (Yaakov) loved Yosef more than all of his other sons because he was a son of his old age. He made Yosef a fine woolen coat.”

Ultimately the brothers threw Yosef into a pit[2]. They did not want their father to know what they had done; therefore, the Torah tells us as follows[3]. “They took Yosef’s coat, slaughtered a kid, and dipped it in the blood. They sent the beautiful woolen coat, and brought it to their father, and said, ‘We have found this; recognize whether this is your son’s coat or not.’ He recognized it and said, ‘It is my son’s coat; a wild beast has devoured him; something has surely torn up Yosef.’”

Rashi cites the words “a wild beast has devoured him,” and explains as follows. “(Even though the brothers did not tell Yaakov, one would think that Hashem would let him know.) Why did He not do so? Because the brothers excommunicated and cursed anyone who would reveal this, and they included Hashem in their court.

We need to understand why the brothers felt the need to make the Almighty a part of the excommunication and the curse which they issued. After all, they constituted a Bais Din – meaning a Jewish ritual court. One explanation for this is that they were afraid that one of them might come to regret their actions.

There is a Halachic method to annul a vow. However, if Hashem is part of the court which issued the excommunication, it could not be rescinded without His approval. None of them could “back out.” We see that ultimately the “secret” was revealed to Yaakov. Further on the Torah tells us that[4] “Yaakov saw that they were selling grain in Egypt …” Rashi questions the use of the word “saw.” How can we say that Yaakov saw that there was grain in Egypt? Rashi explains that “What then is the meaning of ‘saw?’ He saw through the divine “mirror” that he still had hope in Egypt. However, this was not an actual prophecy. It did not explicitly inform him that this was Yosef.”

Once they received this Divine “sign,” they went to look for Yosef. When they finally found him, they knew that the time had come to tell their father.

Everything has its proper time. It may seem frustrating, but occasionally we must wait for the right time.

I wish everyone a good Shabbos and a happy Chanukah.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 35, Beginning with Page 161

[1]. Our Parshah, Bereishis 37:3.

[2]. Yosef’s brothers were righteous. They would not try to kill him out of mere jealousy. Rather they formed a rabbinic court, and judged him for what they perceived were sins. They then sentenced him to death. See Rashi’s comments to our Parshah, Chapter 37 in detail.

[3]. Our Parshah, Bereishis 37:31-33.

[4]. Parshas Mikeitz, Bereishis 42:1.

Pearls of Rashi – Parshas Vayishlach II

rebbeteachesrashi · December 11, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In this week’s Torah Portion, Vayishlach, The Torah tells us that[1] “Dinah, the daughter of Leah whom she had borne to Yaakov, went out to look about among the daughters of the land.” Rashi cites the words from this verse, “The daughter of Leah,” and explains the following. She was the daughter of Leah, “and not the daughter of Yaakov. Because she was in the habit of going out, she was called the daughter of Leah. Leah was also in the habit of going out, as it says ‘and Leah went out to greet him (referring to Yaakov).’“ Rashi concludes with the words, “The allegory regarding her (Dinah), was used, ‘like mother like daughter.”

The result of Dinah’s “going out” marked the beginning of a series of tragic events. These events lead to the assault of Dinah, the daughter of Yaakov our forefather.

The Torah refrains from speaking of anyone or anything in a derogatory manner. Abstaining from negative speech applies even to a non-kosher animal[2]! The only exception to this is to teach us a life-lesson. Yet here, from Rashi’s explanation, it appears that the Torah is telling us something negative about both Leah and her daughter Dinah. It must be that this teaches us a very positive lesson. How can we understand this?

The explanation is as follows. Generally, we say that[3] “the entire glory of a princess is within,” and that a woman is the “mainstay of the house.” That is because a woman’s primary job is to build a Jewish home. However, there are circumstances under which a woman must leave the house and “go out.” A woman who can influence others must modestly use this ability for the sake of heaven. In this manner, they can bring women who are “on the outside” and to draw their hearts to the service of Hashem.

A woman must “go out” in a manner befitting a Jewish woman. She must do so with the utmost modesty. By carrying this out in a proper manner, even when she “goes out,” it will be apparent that her true glory is within. G-d endowed women with a greater ability than men to draw others near to the service of Hashem. The result of a woman’s effort will have a longer-lasting and more serious effect than that of a man, who by nature may argue and debate, etc. Since G-d granted the ability to women to draw others close to Hashem, they are obligated to use it. Their obligation is not only conducting the household. Rather it also extends to drawing other women close to their Father in Heaven.

Adapted from Likkutei Sichos Volume 35, Pages 150-155.

[1]. Our Parshah, Bereishis 34:1.

[2]. See Parshas Noach Bereishis 7:8 and Tractate Bava Basra 127b.

[3]. Tehillim 45:14.

Rashi

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