Please click here to download a printable PDF.

In this installment of “Pearls of Rashi,” I have decided to do something a bit differently. Usually, we point out a difficulty in understanding one of Rashi’s comments on the weekly Torah portion. We offer an explanation from the Lubavitcher Rebbe, with a positive lesson.

Here, my idea is to present a lesson that teaches us the importance of learning Torah in general, and Chumash in particular. We will also see how this is connected to the study of Chumash with Rashi’s commentary.

This week’s Torah portion, Vayishlach, tells us of Yaakov Avinu’s travails while returning to Israel from Lavan’s home. On his way, he had to meet up with his brother Aisov. This is the same brother who twenty years earlier had declared that he wanted to murder him. The Torah tells us how Yaakov and his family were miraculously saved.

The Parshah continues, telling us that Hashem revealed Himself to Yaakov. He told Yaakov to travel to Bais El; and to build an alter to Hashem there. The Torah tells us that[1] “they traveled, and the fear of G-d was upon the cities that were around them. Therefore, no one pursued Yaakov’s sons.”

The Torah uses an unusual word for fear, “חתת – Chitas.” We can understand the reason for the use of this word from the following story told by the Tzemach Tzedek[2].

“In the year 5603 (1843) I was asked to attend a rabbinic conference in S. Petersburg. I stopped to pray at the resting place of my saintly mother (the Rebbetzin Devorah Leah) in Liozna. She told me, that due to her self-sacrifice for Chassidus and Chassidim, she would merit to enter the heavenly chamber of the Baal Shem Tov, in order to request mercy on my behalf. My mother asked the Baal Shem Tov for something that I could use to stand up against the opposition.

The Holy Baal Shem Tov told her, ‘your son is versed in each letter of the Chumash, the Tehillim and Tanya. These three works are an acronym for Chitas; Chumash, Tehillim and Tanya. With this knowledge one can break through any concealment of G-dliness.”

This is certainly related to the Previous Rebbe’s institution to learn Chitas, Chumash, Tehillim and Tanya, every day. The daily study of Chumash is Chumash with Rashi’s commentary from the weekly Parshah. Sunday one is to learn the first Aliyah of the Parshah, Monday the second, etc. By following these instructions, we will certainly be able to transcend all limitations and bring Moshiach now!

Wishing everyone a good Shabbos.

Rabbi Shmuel Mendelsohn

Adapted from Kitzurim and Hearos Lesefer HaTanya, Page 127

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 35:5.

[2]. See Kitzurim and Hearos Lesefer HaTanya, Page 127.

Please click here to download a printable PDF.

In this week’s Torah portion, Vayeitzei, we read how Yaakov Avinu worked for his uncle Lovon for seven years. His object was to wed Lovon’s daughter, Rochel. Lovon, who did not have a reputation for being honest, deceived him; he gave him his older daughter Leah instead of Rochel. Yaakov agreed to work for an additional seven years, in order to wed Rochel.

When the seven years came to an end, Yaakov told his father-in-law[1], “Give me my wife (Rochel), for my days are completed, in order that I may come to her.’” Rashi cites the words from this verse “for my days are completed.” He explains Yaakov’s seemingly immodest talk as follows. “… My days are completed, for I am already eighty-four years old. When will I raise up twelve tribes? This is what he meant by saying ‘that I may come to her.’ Now, isn’t it true that even the most degenerate person would not speak like that? But Yaakov meant that his intention was to father generations.”

In other words, Yaakov knew prophetically that he would father the twelve tribes of the Jewish Nation. The entire Jewish people would descend from these tribes. He was already quite old. He exclaimed that he needed to marry already in order to be able to fulfill his destiny.

One may ask, that despite Rashi’s explanation, Yaakov’s words appear to be quite inappropriate. How did he speak that way; the Torah commands us to always speak in the nicest and most proper way possible.

This can be understood based on what the Alter Rebbe writes in Tanya regarding the Patriarchs[2]. “They were completely holy and detached from matters of this world … throughout their lives.”

In other words, the Avos’ lives were totally focused on serving Hashem; there was nothing else. Therefore, when Yaakov said the words “that I may come to her, he saw one thing only. All that it meant to him was fathering the Tribes of Israel, and ultimately the entire Jewish People. In his eyes, there was nothing improper or immodest about it.

As is the case with every word of Torah, it must teach us a lesson. Each one of us must perform the same actions as our forefathers. However, He does not expect us to reach the spiritual level of Avrohom, Yitzchok, and Yaakov. However, we must strive to focus on the service of Hashem with every fiber of our being.

Wishing everyone a good Shabbos.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 111

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 29:21.

[2]. See Likkutei Amorim Chapter 23.

Click here to download a printable PDF.

In this week’s Torah portion, Vayeitzei, we read of the marriage of Yaakov to Lavan’s two daughters, Rachel and Leah.

Many of the commentaries question this. We are taught that even before the Torah was given, our forefathers kept all of its commands[1]. One of those commands is the prohibition against marrying two sisters; as the Torah says[2] “you shall not take a woman with her sister in marriage …” This being the case, how was Yaakov, our forefather, permitted to marry Rachel and Leah, who were sisters?

Each of the commentaries answers this question in their own manner. However, Rashi does not deal with this question.  He explains the simple meaning of the Torah; everything which is needed in order to understand the entire Torah. Yet he disregards this question. In other words, according to Peshat, there is no question. How can that be?

The status of the Patriarchs and their descendants prior to the giving of the Torah was that of among the rest of the population, i.e. Noach’s other descendants. The entire population of the world was commanded to follow seven commandments. After the Torah was given to the Jewish Nation, the Jews acquired a special status and were obligated to fulfill 613 Mitzvos.

In addition to the seven universal commandments, the population of the world accepted upon themselves other commandments for the benefit of society. These were equally binding upon one and all. For example, it was accepted not to deceive another. Accordingly, we find that Yaakov scolded Lavan[3], “why have you deceived me?”

These commandments which were binding upon everyone took precedence over the 613 commandments of the Torah. For our forefathers keeping the Torah’s Mitzvos was something extra that enhanced their service of G-d. If the fulfillment of any the 613 commandments would render it impossible to observe one of the binding commandments, it could not be fulfilled. Yaakov had already promised that he would marry Rachel, hence he was obligated to do so.

There are times that helping our fellow Jew, and keeping our word must take precedence over another law. May we all take care (after checking with a competent Rabbi) that we are not being too religious, and remember to help our fellow Jews.

Wishing everyone a good Shabbos.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Beginning with Page 141

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]. This is cited in a number of places in the Midrash. Among them, see Bereishis Rabbah, Chapter 95, 3.

[2]. Parshas Acharei, Vayikroh 18:18.

[3]. Our Parshah, Bereishis 29:25.

To download a printable PDF, click here.

In this week’s Torah portion, Toldos, we find a story filled with great intrigue. Yitzchok had aged; before his passing, he wanted to bless his firstborn, Aisov.

However, Yitzchok did not have all of the facts. Firstly, he was not aware that Aisov had already sold the rights and responsibilities that came together with being the first-born (bechor) to his brother Yaakov. Secondly, Yitzchok was under the impression that Aisov was righteous, and as such deserved his blessings. Aisov had managed to fool his father, as we discussed in the previous installment[1].

As an introduction to blessing his son Aisov, we read that[2] “It came to pass when Yitzchok was old, and his eyes were too dim to see, that he called Aisov his elder son, and said to him, ‘My son.’ Aisov replied, ‘Here I am.’”

In his comments to this verse, Rashi offers a number of explanations as to why Yitzchok’s eyes had dimmed. The final explanation which Rashi offers is that it was “in order to allow Yaakov to take the blessings.”

This poses a question. Why did Hashem blind our Patriarch Yitzchok in order to enable Yaakov to receive the blessings (which were in fact his)? It seems that there was a much simpler way. G-d could have let Yitzchok know that Aisov was wicked! Had He done that, naturally the blessings would have gone to Yaakov.

The explanation is, that Hashem follows that which He commands us to do. Just as we are forbidden to speak ill of another Jew, so too did Hashem refrain from doing so. The one option to assure that Yaakov would receive the Berochos, was for Yitzchok to become blind.

Think about that. Hashem withheld information from Yitzchok in order to avoid speaking badly of Aisov. Keep in mind that Aisov and his descendants were to be enemies of the Jewish Nation throughout our long exile. Furthermore, as a result of this, Yitzchok was like a prisoner in his own house for 57 years!

How much more so is it true that each of us must never say anything which even hints at something negative regarding a fellow Jew.

The cause of our long exile is baseless hatred for our fellow Jews. The way to combat this, and thereby bring the redemption, is by baseless love.

Wishing everyone a good Shabbos and a good month,

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 15, Page 215

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]. The source for this is Rashi’s comments to our Parshah, Bereishis 25:27.

[2]. Our Parshah, Bereishis, Bereishis 27:1.

To download a printable PDF, click here.

This week we read Parshas Toldos. It tells us that our matriarch Rivkah gave birth to twins, our forefather Yaakov, and his brother Aisov; as we are taught[1] “her days to give birth were completed, and behold, there were twins in her womb.”

These twins were not identical in any way, shape or form. This was clear even before Rivkah gave birth to them. The Torah tells us that even when she was still carrying them[2] “the children struggled within her …” The struggle between the offspring of Yaakov and Aisov has indeed lasted until our time; it will continue until the ultimate Redemption.

In describing both sons, the Torah says that[3] “the youths grew up. Aisov was a man who understood trapping (hunting), a man of the field, whereas Yaakov was an innocent man, dwelling in tents.” Rashi cites the words from this verse “who understood trapping,” and explains as follows. “He knew how to trap and to deceive his father with his mouth. He would him, ‘Father, how do we tithe salt and straw?’ As a result of this, his father thought that he was scrupulous in his observance of Mitzvos.”

As we have written many times, Rashi’s focus is to teach the beginning student the simple meaning of each verse. This being the case, many of the commentaries who explain Rashi raises a question. Why does Rashi not explain the verse according to its simple meaning? Why does Rashi explain Aisov’s understanding of trapping to mean that he trapped, or fooled his father? It would seem that he could just as well explain it to mean exactly what it says, that he knew how to hunt!

The Rebbe explains this by looking at the verse itself. First, it says that “Aisov was a man who understood trapping.” Only then does it tell us that he was “a man of the field.” In order to trap and hunt animals, one must first go out to the field. The fact that the Torah first tells us of his ability to trap, means that the Torah is discussing a different type of trapping, i.e. tricking his father.

We each have an Aisov, an evil inclination within ourselves. Each of us must go “out into the field,” into the world, in order to bring G-dliness into it. At every turn, the evil inclination tries to deceive us, to cause us to forget our mission as Shluchim, Hashem’s emissaries in the world. We need ceaseless vigilance in order to reach our goal despite Aisov’s trickery. In that manner will we bring Moshiach now!

Wishing everyone a good Shabbos.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 25, Page 116

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 25:24.

[2]. Our Parshah, Bereishis 25:22.

[3]. Our Parshah, Bereishis 25:27.

Click here in order to download PDF.

This week’s Torah reading is called by the name Chayei Soroh, meaning “The Life of Soroh.” This is despite the fact that at the beginning of this Parshah we read of Soroh’s passing, as we explained earlier.

Soroh and Avrohom had been married, yet Soroh remained childless. She told Avrohom to marry her handmaiden, Hagar, in order to father children. Hagar indeed gave birth to a son named Yishmoel. Later Soroh bore a son to Avrohom named Yitzchok.

At the end of our portion, we read that Avrohom later remarried and had more children. The Torah says that[1] “Avrohom took another wife, and her name was Keturoh.” Who was Keturah? Rashi tells us there that Keturoh “is Hagar. She was called Keturoh because her deeds were as beautiful as incense (Ketores – קטורת  in Hebrew) …” In other words, he remarried the woman who had born his first son.

We need to understand how Rashi knows this. There doesn’t seem to be an allusion to this in the Torah!

The explanation is as follows. We learned earlier that Hashem commanded Avrohom to leave his father’s house. The Torah tells us that[2] “Avrohom (who was then called Avrom) took Soroh (whose name was then Sorai) his wife and Lot his brother’s son, and all of their possessions which they acquired; and the people they had acquired (literally made) in Choron.”

What is the meaning of “the people they had made?” Rashi explains there that it refers to those “whom he had brought under the wings of the Shechinah. Avrohom would convert the men, and Soroh would convert the women. The Torah considers it as if they had made them.”

Avrohom had great success in reaching out to others. He had drawn many people close to Hashem and His service. How much more so is that true regarding his own family! How could one possibly say that one who was married to Avrohom returned to her previous ways of idolatry?

That is why the Torah now calls her Keturah; it tells us that “her deeds were as beautiful as incense.” That is why Avrohom took her again as his wife.

The same is true of all of one’s obligations; whether we feel up to the task or not. We must follow the example of Avrohom, thereby bringing Moshiach now.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 15, Page 174

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 25:1.

[2]. Parshas Lech Lecho, Bereishis 12:5.

Click here to download a printable PDF.

This week’s Torah reading is called by the name Chayei Soroh, meaning “The Life of Soroh.” The apparent reason for this is because the portion begins by saying that[1] “The life of Soroh was one hundred years and twenty years. and seven years. These were the years of the life of Soroh.”

This, however, is difficult to understand. The entire Parshah is called by the name “The Life of Soroh,” hence, every part of this reading must focus on Soroh’s life. Despite this, we find that after telling us that Soroh lived for 127 years, the Torah says that[2] “Soroh died in Kiryas Arba, which is Chevron …” How can we reconcile the fact that we are told of Soroh’s passing at the beginning of a Parshah which is called by the name “The Life of Soroh?”

This can be explained as follows. The entire Torah portion does indeed discuss things that took place after our matriarch Soroh’s passing. Nonetheless, everything which took place due to her influence[3].

Among that which was influenced by Soroh’s life, was Avrohom’s search for a Shidduch, a proper match for his son Yitzchok. Immediately prior to beginning his quest, the Torah tells us that[4] “Avrohom was old, advanced in days. Hashem blessed Avrohom with everything.”

What exactly does it mean that Avrohom was blessed “with everything?” Rashi explains that “the words ‘with everything’ -בַּכֹּל in Hebrew, is numerically equal to the word ‘son’ – בֵּן in Hebrew; both equal 52. Since he had a son, he had to find a wife for him.”

What lesson can we learn from Rashi – why is it relevant that Hashem blessing Avrohom “with everything” is the equivalent of blessing him with a son? Avrohom was indeed blessed with everything. He was a wealthy man! There is no need to look for other blessings.

The explanation is, that among the obligations of a father to his son, is to marry him off. Rashi is telling us that it makes no difference whether the father is blessed with material wealth or not. Regardless, he must fulfill his obligation.

The same is true of all of one’s obligations; whether we feel up to the task or not. We must follow the example of Avrohom, thereby bringing Moshiach now.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 346

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 23:1.

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

[3]. See Likkutei Sichos Volume 15, beginning with page 145 at length.

[4]. Our Parshah, Bereishis 24:2.

Click here to download a printable PDF.

In this week’s Torah reading, Vayeiro, we read of Avrohom and Soroh miraculously having a baby; our forefather Yitzchak. Despite the fact that Avrohom was already 100 years old, and his wife Soroh, our matriarch, was 90 years old, G-d’s promise that they would have children was fulfilled. They finally gave birth to a son who would continue the chain of Judaism which his father began.

This great miracle caused Soroh to declare[1], “Who would have said to Avrohom that Soroh would nurse children, for I have given birth to a son in his old age!” Rashi cites the words from the verse “Soroh would nurse children (in the plural),” and explains as follows. “Why is the word ‘children’ in the plural? On the day of the feast[2], the princesses brought their children with them, and she nursed them. (Why? Because) they were saying that, ’Soroh did not give birth, but rather she took in a foundling from the street.’” In other words, she demonstrated that despite her advanced age, she was capable of nursing babies, many babies. Hence, they knew that she had been pregnant.

It seems that Rashi’s comments are open to question. Granted, the fact that “Soroh would nurse children” proved that she was pregnant. However, it did nothing to dispel the claim that Avrohom was not the father. Further on the Torah tells us that[3] “These are the generations of Yitzchok the son of Avrohom; Avrohom begot Yitzchok.”  Rashi cites the words “Avrohom begot Yitzchok” and explains as follows; “the scoffers of the generation were saying that Soroh had conceived from Avimelech, for she had lived with Avrohom for many years and had not conceived from him.”

Here, in our verse, this does nothing to assuage this false claim. It only demonstrated that Soroh was pregnant; however, it did nothing to show that Avrohom was the child’s father!

The explanation is, that the princesses of whom Rashi speaks did not question that Avrohom was the father. They knew that Avrohom was able to father Yishmoel at age 86! The only ones who had a question were the “scoffers of the generation.” These were individuals whose constant occupation was laughing at others. They are not looking for answers; they only seek questions, to be used as ammunition for mocking others.

May Hashem grant us the strength to stand up to these people, and never be ashamed of doing the right thing.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

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 21:7.

[2]. They made a feast when Yitzchok was weaned. See our Parshah, Bereishis 21:8.

[3]. See the beginning of Parshas Toldos, Bereishis 25:19.

Click here to download a printable PDF.

In this week’s Torah Portion, Lech Lecho, we are told that[1] “After these incidents, the word of the Hashem came to Avrom in a vision, saying, ‘Do not fear, Avrom; I am your Shield! Your reward is extremely great.

To which incidents was the Torah referring? Why did Hashem mention Avrom’s merit? Rashi explains that the incidents referred to were Avrom’s miraculous victory over the kings. In Rashi’s words, “After this miracle had been wrought for him, that he slew the kings, he was worried and said, ‘Perhaps I have received the reward for all my righteous deeds.’ Therefore, Hashem said to him, ‘Do not be afraid, Avrom, I am your Shield’ from punishment. You will not be punished for all those souls that you have slain. As far as your being worried about receiving reward, your reward is exceedingly great.”

Avrom’s reward was indeed exceedingly great. Yet we need to understand why that made a difference to him. The Rambam writes that[2] “one who serves Hashem out of love … he is occupied with Torah and Mitzvos … neither due to any ulterior motive … nor to inherit that which is good. He performs that which is good simply because it is good. This is an extremely lofty level. It is the level of our forefather Avrohom, who served G-d purely out of love.” This being the case, why would he worry about having used up his merit? We see that merit, or reward meant nothing to him.

The explanation is, that in fact the reward in and of itself was not a consideration for Avrom. He was fully prepared to do whatever it took to serve Hashem, with or without reward. In his mind the reward served only one purpose. It would be a great sanctification of G-d’s name for all to see the incredible reward which Hashem showered upon him.

We inherit our abilities from our forefathers. They are the source of our Jewish DNA. We are all the recipients of great rewards. May we all use our ability to serve G-d under any and all circumstances. Through this we will certainly merit the complete and true redemption now. May all of our actions be for the sake of Hashem’s honor, bringing the complete and true redemption.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

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 15:1.

[2]. Rambam, Laws of Teshuvah, Chapter 10 Section 2. See also his Commentary to the Mishnah, Tractate Sanhedrin, Chapter Chelek in the introduction. See as well his Book of Commandments, Positive Commandment Number 3.

Click here to download a printable PDF.

In this week’s Torah Portion, Lech Lecho, we are told that Avrom built an altar to Hashem. The Torah says that[1] “Avrom pitched his tents, and came and lived in the plain of Mamre, which is in Chevron. There he built an altar to G-d.”

Earlier in the Parshah, we are told of two other altars that Avrom built. First the Torah tells us that[2] “Hashem appeared to Avrom, and He said, ‘To your descendants I will give this land.’ There he built an altar to the Lord Who had appeared to him.” Rashi explains that his reason for constructing this altar was “for the good tidings (which he heard from Hashem) concerning his descendants, and the good tidings concerning the Land of Israel (which he heard from Hashem).” We then find that[3] “Avrom moved from there to the mountain, east of Bais El, and he pitched his tent. Bais El was to the west and Ai was to the east. There he built an altar to the Lord, and he called in the name of the Lord.” Rashi also explains the reason for his constructing this altar. “He prophesied that his progeny would sin there because of Achan’s sin, and he prayed for them there[4].”

We find that Rashi finds a need to explain why Avrom built these two altars. However, he offers no explanation whatsoever as to why Avrom built the first altar we discussed. We know that Rashi explains everything which the beginning student needs to know in order to understand “Peshat,” the simple meaning of the Torah. Therefore, just as we need to understand what Rashi writes, we need to understand that which he does not write. Rashi found it necessary to explain the reason for building the first to altars. Why did he not find a need to explain the third?

One explanation is as follows. Avrom built the first altar for personal reasons; Hashem promised him progeny and the Holy Land. He built the second for a greater purpose; as atonement for sins. The third and greatest altar was built with no motive in mind. It did not have any benefit whatsoever for any individual; it was built solely for G-d’s honor. Therefore, Rashi does not write any reason for its building. It served no “earthly” purpose.

May we merit to learn from our forefather Avrom; that all of our actions should be for the sake of Hashem’s honor. May this lead to the complete and true redemption.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

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 13:18.

[2]. Our Parshah, Bereishis 12:7.

[3]. Our Parshah, Bereishis 12:7.

[4]. For the details of Achan’s sin and its repercussions, see the Book of Yehoshua, Chapter 7.