Click here to download a printable PDF.

This week’s Torah portion, Noach, tells us of the devastating flood which destroyed most of the world. How was the world repopulated? Hashem commanded Noach to build an Ark. This served as a sanctuary for himself, his family and at least two of each type of animal.

Quite a bit changed in the aftermath of the Flood. Until that point, we were all commanded to be vegans. All of the inhabitants of the earth, people as well as animals, were only permitted to eat of that which grew from the ground. After the Flood, permission was granted to eat meat.

There were several conditions that went along with the permission to slaughter and eat meat. There was a prohibition to eat from an animal who was still alive. Additionally, the Torah tells us[1] “But your blood, (the blood) of your souls, I will demand. From the hand of every beast I will demand it. From the hand of man, from the hand of each man, his brother, I will demand the soul of man.” Rashi cites the words “but your blood,” and explains them as follows. “Even though I permitted you to take the life of animals, your blood I will demand of one who sheds his own blood, (meaning one who commits suicide). According to Peshat, which is the simple explanation of the Torah, this prohibition includes shedding one’s blood even if it causes no damage whatsoever.

This provides us with an answer to a very famous question. We are taught that our patriarchs fulfilled all of the Mitzvos before they were commanded. Yet there is one Mitzvah which Avrohom did not perform until Hashem told him to do so; the commandment of circumcision. Many of the commentaries struggle with this question.

Based on the above we have a simple explanation. The commandments which were given to Noach apply to all of mankind. They are obligatory for each and every human. By keeping the Torah, the patriarchs went above and beyond what demanded of them. Because of the prohibition of shedding one’s own blood, Avrohom was not allowed to circumcise himself until he was explicitly told to do so.

May we all be careful to observe everything which G-d demands of us. In this manner, we will certainly merit the complete and true redemption through Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Beginning with Page 138

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 9:5.

Please click here to download PDF.

In this week’s Parshah, Noach, the Torah tells us of the devastating flood which was brought to the world. From among the people of the world, only Noach and his family were saved.

In describing Noach, the Torah tells us that[1] “… Noach was a righteous man, he was perfect in his generation …” We need to understand why the Torah specifies that “he was perfect in his generation.” Rashi’s comments on this verse and explains this. “Some of our Sages interpret the words ‘in his generation’ favorably. If he lived in a generation of righteous people, he would have been even more righteous. Others interpret it derogatorily. In comparison with his generation, he was righteous. However, if he lived in Avrohom’s generation; he would not have been considered of any importance[2].”

We need to explain why there are Sages who explain the Torah’s words in a derogatory manner. We find that “the Torah does not (even) make a negative statement about an impure animal[3].” How much more so would the Torah refrain from making a derogatory statement about a Tzaddik! We must say that the Torah says this in order to teach us a very important lesson.

The Alter Rebbe explains[4] that Hashem’s command to Noach to “enter the Ark[5]” actually alludes to a much deeper concept. The waters of the flood actually represent the concerns that we have about making a living and our worries about matters of this world. These indeed form an ongoing flood. The only way in which we can be saved from this is by entering the words of Torah and Tefillah.

One might think that such action can only save a Tzaddik of Noach’s stature. However, for a simple person such as myself, it may be “too little too late.” Therefore, the Sages make a point of telling us that “some interpret it derogatorily … had he been in Avrohom’s generation he would have been considered nothing.” Entering the Ark, the words of Torah and prayer can save all of us from the flood of this world, despite his stature.

Each of us must take this lesson to heart and enter the Ark, the words of Torah and prayer. As a result of this may we merit the complete and true redemption through Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Beginning with Page 279

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]. Parshas Noach, Bereishis 6:9.

[2]. Talmud Sanhedrin 108, b.

[3]. Talmud Bava Basra 123, a.

[4]. See Torah Ohr to this week’s Torah portion.

[5]. Please note that the Hebrew word for Ark can also be translated to mean words.

Click here to download PDF.

This week we read Parshas Bereishis, which is the first portion in the Torah. This portion tells us how Hashem created the world during the first six days of Creation and rested on Shabbos, the seventh day.

On the fifth day of Creation, Hashem created all fish and fowl, as it is written[1], “G-d created the great sea monsters, and every living creature that crawls, with which the waters swarmed … according to their kind, and every winged fowl, according to its kind. And Hashem saw that it was good.”

Rashi cites the words “the … sea monsters,” and teaches us that this refers to “the great fish in the sea. In the words of Aggadah[2], this refers to the ‘Livyoson’ (Leviathan) and its mate, for He created them male and female …”

What is the deeper meaning of these “sea monsters?” What lesson can we learn from them in our service of Hashem?

The Alter Rebbe explains[3] that the word “Livyoson” is related to the word “Levi,” which means connection[4]. Hence, the spiritual level of “Livyoson,” is a righteous person who is completely connected to Hashem.

One might think, that for most of us it is beneficial to have a study-partner, and a partner with whom to fulfill Mitzvos. After all, the Mishnah explicitly states that[5] one must “acquire a friend for oneself.” In order to succeed in serving Hashem, one must have the perspective and advice of a friend. One cannot be objective himself in evaluating his own personal plan of action to serve Hashem.

However, perhaps this should not apply to one of “the great fish in the sea.” He may be able to trust his own decisions in terms of how he should serve G-d. The fact is, that he is totally connected!

That is why Rashi lets us know that even the great fish also needs a “mate.” Each of us needs help in deciding how to focus on our service of Hashem.

In the merit of beginning the Torah yet again, immediately after concluding it, we should have a year which is blessed beyond all measure. This should certainly include the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 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 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 1:21.

[2]. See Tractate Bava Basra 74b.

[3]. Likkutei Torah Parshas Shemini 18b.

[4]. Parshas Vayeitzei, Bereishis 29:34.

[5]. Pirkei Avos, 1, 6.

Click here to download PDF.

In this week’s Parshah we begin reading and studying the Torah once again. It begins with the famous words[1] “In the beginning of God’s creation of the heavens and the earth.” Rashi cites the words “In the beginning,” and writes the following. “Rabbi Yitzchok said, “(it would seem that) the Torah should have begun from[2] ‘This month is to you the first month,’ which is the first commandment that the Jews were commanded. Why did the Torah begin with ‘In the beginning?’ Because of (the verse)[3] ‘The strength of His works He told His people, to give them the inheritance of the nations.’ If the nations of the world tell the Jews that ‘you are robbers, for you conquered by force the lands of the seven nations (of Canaan),’ they will reply, ‘The entire earth belongs to the Holy One, blessed be He; He created it and gave it to whomever He saw fit. When He wished, He gave it to them, and when He wished, He took it away from them and gave it to us.’”

We need to understand what sort of claim this is. Why should the conquest of the Land of Canaan be considered robbery? Granted, stealing is prohibited to all of the nations of the world. Nevertheless, we do not find any nation being punished for conquering land from another. The claim seems to lack any validity.

The explanation is that transferring an object from one person (or nation) to another does not change the essence of the object. This is true in whatever manner the transfer took place; whether it was sold, inherited, given as a gift, conquered, etc. The original owners can always take it back.

The one exception to this is the conquest of the Land of Israel. Once the Nation of Israel conquered this land, there was a change in its essence. It became the Holy Land, the land of Israel for the Nation of Israel. This is true even during the exile; when “we were exiled from our land[4].” It still remains “our land,” which can never truly be taken from us. We prevented them from ever being able to take the land back. This is the rationale behind the claim of the nations of the world.

Our commencing the Torah should mark the beginning of a blessed year. May we merit being in our land with Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 5, Page 2

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]. Parshas Bereishis, Bereishis 1:1.

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

[3]. Tehillim 111:6.

[4]. Liturgy for Pilgrimage Festivals.

Click here to download PDF.

On the final day of Sukkos, Simchas Torah, we read V’zos Haberochoh, the concluding Torah portion. In it, we read the blessings which Moshe gave to all of the tribes of Israel.

The Torah tells us the blessing which Moshe gave Binyomin[1]. “And of Binyomin he said, ‘Hashem’s beloved one shall dwell securely beside Him; He protects him all day long, and He dwells[2] between his shoulders.’”

Rashi cites the words “dwells between his shoulders” and explains as follows. “The Holy Temple was built on the highest point of his (meaning Binyomin’s) land …” Rashi continues that “it was King Dovid’s intention to build it at the highest point … however, they said to Dovid ‘Let us build it a little lower, because the Torah says, ‘and He dwells between his shoulders[3],’ and there is no part of an ox which is more beautiful than its shoulders.’”

The is a deeper reason for building the Holy Temple “a little lower.” The Bais Hamikdosh spreads Divine light throughout the entire world; including the (spiritually) lowest places. In order to reach these places, it could not be built on the greatest heights. Its illumination had to be accessible to everyone, everywhere.

Just as the Temple was a holy building on the Temple Mount, so too each and every one of us is required to be a Bais Hamikdosh; we must all illuminate our portion of the world.

If our G-dly soul was totally removed from this world, it would be impossible for us to provide it with a source of illumination. Rather, each of us must “lower” ourselves by dealing with this world. We must apply ourselves to drawing down holiness into the world. In order to accomplish this, we must use our animal souls, bodies, and our portions in this world in the service of Hashem. In this manner we will[4] “make Me a sanctuary and I, Hashem, will dwell in their midst.”

May we all have a good, sweet year both in all spiritual and physical matters, in a revealed manner. We should merit the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos, Volume 10, Page 146

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, Devorim 33:12.

[2]. The words “He dwells” refer to the Bais Hamikdosh, Hashem’s dwelling place.

[3]. The shoulders are lower than the head.

[4]. Parshas Terumah, Shemos 25:8.

Please click here to download PDF.

With the portion of V’zos Haberochoh, we conclude the reading of the Chumash[1]. It is the portion which we would have read this coming Shabbos. However, because we are currently celebrating the festival of Sukkos, this Torah reading is pushed off until the end of the holiday. Nevertheless, the daily portion of Chumash which we study is from V’zos Haberochoh. This being the case, it seems appropriate to discuss a Rashi from this Parshah. This Torah Portion contains the famous verse which expresses the connection between Jews and Torah[2]; “the Torah which Moshe commanded us is an inheritance of the congregation of Yaakov (the Jewish Nation).”

Rashi cites the word “Torah,” and explains as follows. The Torah “that Moshe commanded us is an inheritance of the congregation of Yaakov, we have taken hold of it, and we will not forsake it!”

We need to understand why Rashi uses the phrase “we have taken hold of it.”  It would seem that “we have followed it,” or “we have learned it” would be more fitting.

Furthermore, why does Rashi need to specify that we have taken hold of the Torah which we received as an inheritance? What difference does it make how we received it?

The root of the Hebrew word which Rashi uses for “taking hold of,” is “Achuzah – אחוזה.” It can be translated as grasping, taking hold of. However, it can also be translated as an inheritance. The Torah uses the word “Sedai Achuzah – שדה אחוזה,” to mean an inherited field.  Hashem commanded us to divide the land of Israel among all of the tribes. The portion of each tribe was further divided among each individual family. Every Jew has a portion of the Holy Land. One can never really sell real estate in Israel; it is an inheritance that never completely leaves one’s possession. In case one did sell land, it returns to him in the Jubilee, the 50^th year. It is always connected to the one who originally inherited it.

The same is true of the Torah. It is our eternal property; despite the fact that we may temporarily be found among the nations of the world. Come what may, Torah is always the “inheritance of the congregation of Yaakov.”

May we all have a good, sweet year both in spiritual and physical matters. We should rejoice with the Torah, our personal, constant possession. Likewise, the Torah shall rejoice with us. May we merit the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 29, Beginning with Page 229

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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Please note, that immediately after concluding the Torah, we begin reading it again. The Torah is our life, and we never complete it.

[2]. Our Parshah, Devorim 33, 4.

Please click here to download PDF.

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

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

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

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

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

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

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

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

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Page 237

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

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

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

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

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

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

Click here to download a PDF.

This week’s Torah portion, Ha’azinu, tells us that[1] “When I call out Hashem’s name, ascribe greatness to our G-d.” Rashi explains that “… When I call out and make mention of Hashem’s name, you shall ascribe greatness to Him, and bless His name. From here, our Rabbis derived that (one who hears a blessing) should respond, ‘Blessed be the Name of His glorious Kingdom (forever and ever)!” in the Holy Temple[2].”

The Sifri, here, has a different take on this verse. It writes “How do we know that one must respond ‘Omain’ to every Berochoh? Because our Parshah says, ‘ascribe greatness to our G-d.’”

As we have discussed many times, Rashi limits himself to explaining the simple meaning of each verse, i.e. Peshat. The Sifri, on the other hand, is a Midrash. It explains the Torah in a way that is far removed from Peshat.

In this case, it seems to be the other way around. The Sifri explains that ascribing greatness to Hashem’s name is accomplished by answering “Omain” to a blessing. This appears to be the Torah’s simple meaning. For nearly 2,000 years we have not had a Temple. Each of us responds “Omain” upon hearing a Berochoh. Even during the time of the Bais Hamikdosh, the overwhelming majority of blessings were not recited in the Mikdash. This very clearly appears to be Peshat.

Contrast this with Rashi’s explanation. Rashi writes that “ascribing greatness to Him,” refers to answering “Blessed be the Name of His glorious Kingdom (forever and ever)!” in the Holy Temple. These words seem to have no connection whatsoever to Peshat.

The explanation is, that this verse is answering an important question. Throughout the years of wandering, Moshe mentioned Hashem’s name to the Jews countless times. Why did he wait forty years to tell them that they “need to ascribe greatness to Him” when His name is mentioned?

This is why Rashi explains that this refers to a type of mentioning Hashem’s name which did not occur until this point. On Moshe’s last day, the Jews were on the threshold of entering Israel. There we would build the Temple, where the explicit name of G-d will be said, We will then need to ascribe greatness to it.

May we learn from Rashi and the Sifri, to ascribe greatness to Hashem’s name under any and all circumstances.

May we all have a good, sweet year both in all spiritual and physical matters. The new year which we just began should be sweet in a revealed manner. We should merit the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Hisvadu’yos 5742 Volume 1, Page 106

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, 32:3.

[2]. Outside of the Bais Hamikdosh, we respond “Omain” when hearing a Berochoh.

Please click here to download PDF.

Our Parshah, Ha’azinu, tells us that Moshe called the heavens and the earth as witnesses while telling the Jews of the consequences for their actions. Afterward, the Torah tells us that Moshe taught the Jews, while accompanied by his prize pupil, Yehoshua[1]. “And Moshe came and spoke all the words of this song into the ears of the people, he and Hoshea bin Nun.”

The surprising thing here is that the Torah refers to Yehoshua as Hoshea. That was his name many years earlier when he was sent as one of the twelve spies. When they left on their mission, we are told that[2] “… Moshe called Hoshea bin Nun, Yehoshua.” Why does the Torah revert to his former name? It was already forty years that he was not called by this name.

Rashi explains this as follows. “… Why does the Torah call him Hoshea here? This is in order to imply that Yehoshua did not become haughty. Despite the fact that he was given high status, (having been appointed as Moshe’s successor,) he humbled himself as he was at the beginning (when he was still called Hoshea).

Why does the Torah choose to tell us of Yehoshua’s humility here? Here he was chosen to take Moshe’s place as leader of the Jewish Nation after his teacher’s passing. He was truly attaining greatness, as the one who would lead the Jews into the promised land. Nevertheless, he remained as humble as ever.

Whoever merits a position of leadership receives Divine assistance to help him fulfill his mission. Hashem never gives one a job that he is incapable of handling. Leading Jews is certainly a most difficult task, as we saw throughout Moshe’s forty years of leadership in the wilderness. Together with the position, comes the Divine power which aids one in handling it.

What lesson can we derive from this? As a result of attaining a position of leadership, and receiving this Divine aid, one may believe that he truly deserves it. This may cause a feeling of haughtiness. Nonetheless, we must all learn from Yehoshua, that no matter what the position, we must always retain the necessary feeling of humility.

May we all have a good, sweet year both in spiritual and physical matters. The new year which we just began should be sweet in a revealed manner. We should merit the ultimate blessing of Moshiach Now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 29, Page 201

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 32:44.

[2]. Parshas Shelach, Bamidbar 13:16.

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In this week’s Torah portion, Vayelech, Moshe Rabbeinu says[1] “Assemble to me all the elders of your tribes and your officers, and I will speak these words to them. I will call upon heaven and earth as witnesses against them.”

Rashi cites the words “assemble to me,” and explains why “on this day they did not blow the trumpets to assemble the congregation (as was the regular procedure).” Moshe was commanded to[2] “Make for yourself two trumpets of silver… and they will be for you to call the assembly.” In other words, Moshe was commanded to “make for yourself,” and “they will be for you.” These were written in the singular form because they were directed to Moshe Rabbeinu himself. However, Rashi continues that “these trumpets were hidden away (by Hashem) even during his lifetime, before the day of his passing. This was to affirm the words of the verse[3], “and there is no ruling on the day of death.”

Rashi seems to be saying that on the day of a Tzaddik’s passing, he can no longer rule. However, how can we reconcile this with what is written in holy works[4], that a Tzaddik reaches an even higher after his passing than held previously? “When it comes about that the Lord takes up, and gathers unto Himself (the Tzaddik’s soul, and he ascends from one elevation to another— to the peak of levels.”

We see here that the righteous soar higher and higher after their passing; however, from Rashi it appears that the Tzaddik can no longer be leading.

This can be explained by understanding the verse “there is no ruling on the day of death” from a deeper perspective. For one to rule over another, they must have a connection, a relationship. At the time of the passing of a Tzaddik, he soars to such great heights, that he no longer has any connection to this world. That is why “there is no ruling” at that time.

Based on this we may draw the false conclusion that Moshe, our leader, is no longer connected to us. Therefore, the Torah tells us, that even on the day of his passing, Moshe commands us to “assemble to me” all of the Jews. However high Moshe is, he never loses his connection to us. Rashi himself says this, that[5] “Moshe is Israel and Israel is Moshe.”

Have a very good Shabbos! May this year, 5780, be the best in all matters, both in spiritual and physical matters.

Rabbi Shmuel Me1ndelsohn

Adapted from Likkutei Sichos Volume 24, Beginning with Page 220

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 DAUGHTER AND SON-IN-LAW
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 בתו וחתנו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

[1]. Our Parshah, Devorim 31:28.

[2]. Parshas Beha’aloscho, Bamidbar 10:2-3.

[3]. Koheles 8:8.

[4]. Tanya, Igerres Hakodesh Chapter 27. See also the author’s explanation in Chapter 28.

[5]. Parshas Chukas, Bamidbar 21:21.