This week’s Torah portion, Vayelech, tells of a number of times that Hashem rebuked the Jewish Nation. Among these, the Parshah tells us that[1] “My fury will rage against them on that day, and I will abandon them and hide My face from them. They will be consumed, and many evils and troubles will befall them. They will say on that day ‘Is it not because our G-d is no longer among us, that these evils have befallen us?'” Rashi cites the words “and hide My face,” and comments that it will be “as though I do not see their distress.”

Why does Rashi explain that Hashem (as so to speak) “hiding His face” as “not seeing their distress?” The simple meaning of our verse is that He will hide His face as if He does not see them, the Jewish people. Why does Rashi say that He will not see their distress?

The explanation is as follows. There comes a point that the Jews suffer bad consequences as a result of their actions. Rashi is referring to Hashem’s providence after Jewish people reach the stage of being consumed. That is when Rashi says that Hashem behaves as if He does not see the Jews’ distress. Hashem chooses not to see their distress; He does not hearken to the Jews prayers that He save us. However, once we do Teshuvah, we are forgiven, and He will come to save us.

This Shabbos is called is called Shabbos Teshuvah; this is because it is the Shabbos of the Ten Days of Teshuvah.

It is known that the content of the weekly Torah portion is related to the time in which it is read. It is quite easy to see the connection here between the Torah portion of Vayelech and these ten days. In as much as this is a time of Teshuvah, returning to G-d, we read the words of rebuke which are found in this Torah reading. These words help return us to Hashem with a complete heart.

In a certain respect, Shabbos Teshuvah is greater than the other nine days of Teshuvah. Just as Shabbos transcends the natural order of the six workdays of the week, so too is the case with Shabbos Teshuvah. It is not simply repentance from sin. Rather, it marks a return to Hashem. We are restoring, returning our souls and ourselves to G-d. Our Divine service reaches a higher level of Teshuvah.

Rashi alludes to this by writing that G-d’s hiding His face from us is “as though” He doesn’t see the Jews’ distress. In other words, despite the fact that it was the Jewish people’s actions which led to[2] “Hashem’s fury raging against them on that day, abandoning them and hiding His face from them,” nevertheless, He is still with us. He still feels (as so to speak) the suffering of the Jewish people. The fact that He behaves toward us “as if” he does not see our pain, only emphasizes His great love for the Jewish Nation.

May we all have a good, sweet year both in spiritual and physical matters. Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 117

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 31:17.

[2]. Paraphrased from our verse.

Please click here to download a PDF.

In this week’s Parshah, Nitzovim, Hashem tells the Jewish people[1] “See, I have set before you today life and good, and death and evil.” Rashi explains the connection between life and goodness, and death and evil in the following manner. In his comments to this verse, he writes that “Each one is dependent upon the other. If you do good, you will be granted life. However, if you do evil, you will receive death. The Torah now proceeds to explain how this is so.”

After explaining what constitutes life and death, good and evil, the Torah warns us that[2] “you shall choose life.”

The Torah is telling us to see that Hashem has set before us good and evil. We are told the consequences are for each. This being the case, why is it necessary for the Torah to then warn us to choose life? If this is something which we can see with our mind’s eye, why does it require a specific commandment from Hashem? After all, who does not wish to live?

One explanation is as follows. We are all commanded to choose to serve Hashem by studying Torah and performing Mitzvos. If we make this choice purely on the basis of intellectual understanding, it is not the service of G-d. We are simply doing what we understand to be best for ourselves.

Our Divine service must be comparable to the service of a slave to his master[3]. We must accept upon ourselves the yoke of our master, Hashem. Therefore, our G-dly service must be based upon following His commandments.

However, before commanding us to choose life, the Torah does tell us to see, to understand the choice we are making. Aside from accepting the yoke of G-d’s kingship, we must also internalize everything which He commands us to do. Therefore, it is important for us to understand and feel the greatness of our Torah observance.

May we all make the correct choices. May Hashem choose to inscribe us for the best year ever in all respects.

I would like to wish everyone a very good Shabbos, and a good, sweet year.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 15, Pages 291-293

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 30:15.

[2]. Ibid., Verse 19.

[3]. In fact, our relationship to Hashem is not only that of a slave to his master. There are various ways in which we relate to each other. At times our relationship is like that of a child to a parent. At other times it is like that of a wife to her husband.

This week’s Torah portion, Nitzovim, begins by telling us that Moshe Rabbeinu gathered the entire Jewish nation into Hashem’s presence. He did so in order to bring them into His covenant[1]. This included all Jews, without exception; “the leaders of your tribes, your elders and your officers, every Jewish man, your young children, your women, and the convert who is within your camp, both your woodcutters and your water drawers[2].”

Rashi cites the words “both your woodcutters and your water drawers” and explains as follows. “This teaches us that Kena’anim (Canaanites) came to convert in the days of Moshe …and he made them woodcutters and water drawers for the Jews.”

The Alter Rebbe explains this on a deeper level[3], as it relates to our Divine service. Our verse specifies woodcutters. The Hebrew word for “wood” is “eitz – עץ,” which is related to the Hebrew for counsel, “eitzah – עצה.” He interpreted “woodcutters” to mean that one must cut, i.e. remove from his mind the “many thoughts (counsels) that are in the heart of man[4].” Furthermore, he explained that “water drawers” refers to draining from ourselves the water, which “makes all enjoyments grow[5].”

Simply speaking, the Alter Rebbe is teaching us that when serving Hashem, one may not look for “shortcuts.” After all, it is not easy expend all of one’s energy on the study of Torah and the performance of Mitzvos. One may find a justification to take the easy way out. This teaches us that this is only the “counsel” of the Evil Inclination. Furthermore, one may be led astray by his physical desires. Therefore, we must “drain” ourselves of these desires.

Rashi’s comments add an additional dimension to this teaching. It does not only apply to the time that one spends serving the Almighty, while studying Torah or praying. Rather it applies equally to the time one is occupied with business. This would include while eating, drinking and taking care of all of one’s physical needs. It may be possible to think that at such times there is no need to be concerned with the “many thoughts that are in the heart of man.”

This is why Rashi teaches us “that Kena’anim (Canaanites) came … in the days of Moshe.” We find throughout the Tanach that the word “Kena’anim – Canaanites” has the meaning of merchants[6]. Rashi is teaching us, that even when one is involved as a “merchant,” he is engaged in his mundane needs, he must still beware of the “many thoughts that are in the heart of man.” He must never give in to the urge to follow his desires.

May we all have a good, sweet year both in physical and spiritual matters. Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 117

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]. See Rashi at the beginning of our Parshah, Devorim 29:9.

[2]. Our Parshah, Devorim 29:9-10.

[3]. See Hayom Yom, Page 89.

[4]. Mishlei (Proverbs) 19:21.

[5] See Tanya Chapter 1.

[6]. See Hoshea 12:8, among other sources.

Click here in order to download a PDF.

This week’s Torah portion, Ki Savo, tells us that the Jewish people are Hashem’s treasured nation; as it is written in our Parshah[1], “Hashem has selected you today to be His treasured people as He spoke to you …” Where do we find that the Almighty said this? Rashi answers this question. He cites the words “He spoke to you.” Rashi then tells us that He said this to the Jewish people at the time of the giving of the Torah. He said that[2] “you shall be to Me a treasure out of all peoples.”

There Rashi explains what is meant by “a treasure[3].” He writes that the word “treasure” means “a beloved treasure, as it is written[4] “and the treasures of the kings.” This refers to costly vessels and precious stones, which kings store away. So too will you be more of a treasure to Me than the other nations.”

It is clear enough that Rashi is equating the Jew’s status as a treasure with that of a royal treasure of precious stones. However, just as is the case with everything else in the Torah, there is an even deeper meaning contained within these words.

There are various categories of precious, royal stones. The monarch holds these in trust for his/her successors and the nation. There are gems that are affixed to the royal crown in order to add to its beauty. There is another category of gem which the king uses purely for the benefit of the nation. Finally, there are gems that serve no use whatsoever. They are placed within the king’s treasury, and he makes no use of them. The only purpose which they serve is to bring pleasure to the ruler.

The same is true of Hashem, the true king, and His precious stones, the Jewish people. It is true that the service of the Jews here in this world serves a great purpose. Through learning Torah and performing Mitzvos Jews reveal G-dliness in the world!

However, there is an aspect of Jewish service which is greater than this. Each and every Jew, without exception, is Hashem’s precious gem. This is so by virtue of the fact that he is an actual part of Hashem above! G-d derives pleasure from the existence of every single Jew, even without his performance of Torah and Mitzvos. He does not need an excuse or a reason to enjoy His treasured nation. Every single member of the Jewish Nation must be aware of his exalted status and realize the potential this gives him.

May we all merit to be inscribed and sealed for a good, sweet year. Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 24, Pages 161-164

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 26:18.

[2]. Parshas Yisro, Shemos 19:5.

[3]. See ibid., Rashi’s comments.

[4]. Koheles (Ecclesiastes) 2:8.

Download as PDF.

This week’s Torah portion, Tavo, begins with the commandment to give our first-fruits to Hashem[1]; “And it will be, when you come to the land which Hashem gives you for an inheritance, and you possess it and settle in it, (then) you shall take of the first of all the fruit of the ground which you will bring from your land … You shall put them in a basket and go to the place which G-d will choose to have His Name dwell there (meaning the Bais Hamikdosh in Jerusalem).”

Rashi cites the words “And it will be … and you possess it and settle in it.” He says that “This teaches us that they were not obligated to bring first-fruits until they conquered the Land and divided it.”

After forty years of wandering in the desert, the Jews finally entered Israel. It then took seven years to conquer the land, and an additional seven years to divide the land. Rashi is explaining that these verses teach us that the Mitzvah of bringing first–fruits did not take effect until the end of these 14 years.

This is actually a matter of debate between the Sages. One opinion is that the expression “and it will be” always implies that which occurs immediately. Hence, there was a requirement to bring first-fruits immediately upon entering the land[2]. The second opinion, that of Rashi here, is that the Mitzvah would not apply until the land was conquered and divided[3].

We know that even when there is a disagreement as to what the actual law requires, both opinions are valid[4]. Therefore, we can learn a lesson from each of them in our service of Hashem.

By bringing first-fruits we thank Hashem for His kindness. We give Him the first, the choicest of our fruits. Additionally, we verbally declare our gratitude for all of the kindness which He has performed for us.

We thank Hashem, as the words “it shall be” imply, immediately. Immediately upon arising from sleep, one thanks G-d for restoring his soul. These thanks do not stem from intellectual contemplation; rather it is a result of the natural love of Hashem which is implanted within each Jew.

We must also thank Hashem by bringing the first-fruits after the land is conquered and divided. This is the gratitude that we express to G-d during the morning prayers. We first contemplate His greatness and intellectually understand before Whom we stand to the best of our ability. At that point, our gratitude is with a great depth of recognition.

May we all appreciate the great miracles which Hashem performs for each of us, and express the appropriate thanks. May we all merit a good, sweet year. Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 34, Page 150-152

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 26:1-2.

[2]. See the Midrash Sifri on this verse.

[3]. See Talmud Kiddushin 37, b.

[4]. See Talmud Eiruvin 13, b.

Click here to download PDF.

This week’s Torah portion, Teitzei, tells us[1] “You shall not withhold the wages of a poor or destitute hired worker … you shall pay him his wage on his day (the day that he works) and not let the sun set over it …” In other words, we may not withhold the wages of a hired worker, rather we must pay him the same day.

Earlier in the Torah, we find that Hashem promised us that[2] “I will turn towards you …” Rashi explains this as follows. “I will turn away from all My affairs in order to pay your reward.” To what may this be compared? To a king who hired some workers …” From this, it is clear that our service of Hashem in Torah and Mitzvos is comparable to that of a hired worker for his employer.

We find in a number of places that the Sages say that Hashem fulfills that which He tells the Jews to fulfill. Based on this we need to understand how it is that G-d delays our payment. The Sages teach us that[3] “today we must fulfill the Mitzvos, and tomorrow, meaning in the World to Come, we will receive our payment.” How is it possible that Hashem “transgresses” His own commandments? It would seem that He should pay – reward us upon the completion of each Mitzvah. Why is it that He withholds our wages, and does not pay us on the same day?

This can be explained in the following manner. The Alter Rebbe cites[4] the teaching of the Sages[5], that “the purpose of creation is that Hashem desired a dwelling place down below.” The words “down below” refer to this low, physical world of ours. There is none lower than this world in terms of the concealment of    G-dly light. It is here specifically that Hashem desired to dwell, meaning that His presence is to be revealed here without any concealment whatsoever[6]. How is it possible to accomplish such a feat? This is done through[7] “our actions and Divine service throughout the duration of our exile.” Every act of serving Hashem performed by each and every Jew refines his body and his portion in this world. It is through the efforts of the entire Jewish nation, throughout all generations that we are able to “construct” this dwelling place for Hashem.

What this means to say is that our job is not complete until we reach the time of the total perfection of this world, which will take place in the World to Come. Therefore, Hashem is not delaying our payment, rather He is paying us at the conclusion of our task.

May each of us work with alacrity to complete our job, thereby fulfilling Hashem’s desire. In this merit, may we all have a good, sweet year. Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 29, Page 138-144

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 24:14-15.

[2]. Parshas Bechukosai, Vayikra 26:9.

[3]. See Talmud Eiruvin 22, a, Avodah Zarah 3, a.

[4]. See Tanya at the beginning of Chapter 36.

[5]. See the Midrash Tanchumah to Parshas Naso, Section 16.

[6]. See Tanya ibid.

[7]. Tanya Chapter 37.

Click here to download PDF.

This week’s Torah portion, Ki Seitzei, begins by telling us the laws which apply[1] “If you go out to war against your enemies, and Hashem delivers him into your hands, and you take his captives …” Rashi cites the words “if you go out to war,” and explains that “The verse here is referring to an optional war.”

Upon entering Israel, the Jews were commanded to conquer specific nations in order to acquire the land which they would inherit. These were wars which the Jews were commanded to fight. If the Jews wished to expand their land, under certain circumstances they were permitted to wage a war. This war is optional, i.e. they were not commanded to fight it.

The word Torah is derived from the Hebrew word meaning lesson, or teaching. In works of Chassidic philosophy, we are taught that “going out to war against your enemies” refers to the ongoing battle of the Good Inclination against the Evil Inclination. This is in keeping with what we find that[2] “the time of Tefillah (prayer) is the time of war.”  However, we need to understand what specific lesson can we learn about waging an optional “war against your enemy” from the Parshah?

There are two manners of dealing with the Yetzer Hora. One can either wage war against it, or overcome it in a peaceful manner[3]. The battle against evil is conducted through prayer, as quoted above from the Zohar. The peaceful manner of overcoming the Evil Inclination is accomplished through Torah study. Regarding Torah it is written that[4] “Its ways are ways of pleasantness, and all of its paths are peace.”

Through prayer, one refines the world “from the bottom up.” One begins from below, and ascends to the Divine. The Jew must be enmeshed within the Animal Soul in order to elevate it to holiness. Torah study, on the other hand, draws G-dliness down into this world. By bringing the Divine into his soul, the Evil Inclination of he who studies is automatically refined.

That explains why engaging in the battle against evil through Tefillah is called an “optional war.” There is another, easier way to engage the Animal Soul; we can defeat it through Torah.

May we all exert ourselves both in Tefillah and Torah even beyond what we believe to be our capacity. Thereby we will assure that each of us will be inscribed and sealed for a good year in all respects. Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 85

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 21:10.

[2]. This is a teaching of the Zohar which is quoted in Likkutei Torah at the beginning of our Parshah, and in a number of other places. See also Zohar Section I, Page 240, a and Zohar Section III, Page 246, a.

[3]. The difference between these two is explained at length in the discourses beginning Tanu Rabbanan Ner Chanukah 5659, and Vayomer Moshe 5704.

[4]. Mishlei 3:17.

This week’s Parshah tells us that[1] “A prophet from among you, from your brothers, (who is) like me, will Hashem set up for you. You shall listen to him.” Rashi cites the words from this verse “from among you, from your brothers, like me.” He explains that “this means that just as I am among you, from your brothers, so too will Hashem set up for you (another prophet) in my place. (This will continue) so on, from one prophet to (the next) prophet.” In other words, just as we had Moshe Rabbeinu to communicate with Hashem on our behalf, so too will we have other prophets with whom Hashem will communicate for us.

However, from the words of the Sages of the Talmud, it appears as if this would not always be the case[2]. “From the time of the passing of the later prophets, Chaggai, Zechariah and Malachi, prophecy departed from the world.”

It seems as if the Sages are saying that there would come a time that we would not have a prophet “from among you, from your brothers, like me.”  However, that cannot be true. We know from numerous words of the Sages[3] that Ruach Hakodesh, a spirit akin to prophecy (although not quite at the same level[4]) existed during the time of the Talmud. Furthermore, it seems that prophecy existed even during the Middle Ages. The Baalei Tosfos were medieval scholars who wrote a commentary to the Talmud which is printed in (nearly) every edition of this fundamental work. Among their ranks was included one Rabbi Ezra the Prophet[5].

Based on this, we can explain that the words of our Sages that “prophecy departed from the world,” as meaning that it is no longer prevalent as it was during the era of the Prophets. It is uncommon for there to be a person worthy of reaching this level. The Rambam writes[6] that there are many lofty levels that one must attain even before prophecy can possibly rest upon him.

This also explains why the Talmud used the words that “prophecy departed from the world.” It does not say that prophecy ceased or was removed from the world.

We are not, G-d forbid, widowed. Hashem is always with us, standing by our side (as so to speak). Furthermore, the Talmud teaches us, that[7] “one who says that he has applied the proper effort and reached his goal may be believed.” If we exert ourselves, there is nothing that is beyond our reach. That certainly includes the goal of bringing Moshiach now!

Have a good Shabbos. May we all be inscribed and sealed for a good, sweet year in all respects.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Pages 72-73

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 18:15.

[2] See Talmud Yoma 9, b and Sotah 48, b. See also Tosefta Sotah Chapter 13, d, and Tosefta Sanhedrin Chapter 11, a.

[3]. See, for example, Sanhedrin 11, a.

[4]. See Igerres Hakodesh Chapter 22.

[5]. See Tosfos’ comments to Talmud Gittin 88, a and Shavuos 25, a.

[6]. See the Laws of the Fundamental Principles of Torah, Chapter 7.

[7]. See Talmud Megillah 6, a.

In this week’s Torah portion, we are commanded to establish judges and officers in all of the cities of the land which we are about to enter (Israel). The Torah tells us that[1] “You shall set up judges and law enforcement officials for yourself in all your cities that the Hashem is giving you for your tribes. They shall judge the people with righteous judgment.” What is the difference between Judges (שופטים) and officers (שוטרים)? Rashi explains that judges are those “who decide the verdict.” Officers are those “who chastise the people in compliance with their orders. They strike and bind with rods and straps until the guilty party accepts the verdict.” In modern parlance “officers” would be police.

The prophet Yeshayahu (Isaiah) tells of a prophecy that will take place in the days of Moshiach. He writes that[2] “I will restore your judges as at first and your counselors as in the beginning. Afterward, you will be called the City of Righteousness, the Faithful City.” In other words, just as Hashem commands us to establish judges at all of the gates of the Holy Land, so too will we have judges at the time of the future redemption. However, something seems to be missing. We were commanded to have “police” to enforce the judge’s verdicts. This is missing from Yeshayahu’s prophecy. His prophecy only added “counsellors” to the judges. Why will officers be missing from the future redemption?

The explanation is quite simple based on Rashi’s explanation of our verse. The judges will decide the verdict. However, there will be instances that the people will not wish to accept the judges’ ruling. That is why we will still need officers. Even after entering Israel we will still have a “Yetzer Hora – an Evil Inclination.”

However, at the time of the future Redemption the Yetzer Hora will be gone. The prophet Zechariah tells us that[3] “… also the (false) prophets and the spirit of contamination I will remove from the earth.” With no Evil Inclination, we will have no need for one to enforce Hashem’s law. All that we will need is an advisor to teach us how important it to follow the proper path. We can certainly bring the redemption closer by behaving now as if we are already living in the time of redemption!

Wishing one and all a good Shabbos. May we all be inscribed and sealed for a good year in all respects.

Rabbi Shmuel Mendelsohn

Adapted from Sefer Hasichos 5751 Volume 2, 780-795

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 16:18.

[2]. Yeshayahu 1:26.

[3]. Zechariah 13:2.

This week’s Torah portion, Re’eh, tells us that[1] “When Hashem expands your boundary, as He told you (that He will), and you say, ‘I will eat meat.’ (Why will you say this?) Because you desire to eat meat. (Then,) according to the desire of your heart may you eat meat.”

Just what does the Torah mean by this? Moshe Rabbeinu was telling the Jews some of the laws which would apply when they would finally reach their promised land. Rashi cites the words from this verse, “according to what your heart desires,” and explains the following. “In the desert, however, the meat of a non-consecrated animal was forbidden to them, unless it was first consecrated and offered as a peace offering.” During the 40 years in the wilderness, they could not eat meat simply because they wished to. It was prohibited to have hamburgers for dinner simply because that was what they wanted to eat. Rather they could only eat meat which they first consecrated and brought as a sacrifice.

This, like everything the Torah says, serves to teach us a great lesson for us in our service of Hashem. Throughout the forty years of wandering in the desert, the Jewish nation was not occupied with any physical activities. Hashem miraculously took care of all of their material needs. They ate Mon (Manna) from heaven and drank from “Miriam’s Well,” which followed them throughout their sojourn in the wilderness. Their clothing, which grew with them, were kept clean and pressed by the “Clouds of Glory.” Their sole occupation was to study Torah directly from Moshe Rabbeinu. When they did eat meat, it had to first be sanctified.

Once they entered Israel, they had to begin dealing with the physical world. This was in order to elevate everything around them to G-dliness.

That is the reason that the Torah warns shortly after this to[2] “be strong not to eat the blood, for the blood is the soul. You shall not eat the soul with the flesh.” Upon entering the Holy Land, they were permitted to eat even unconsecrated meat. Eating meat, which had previously been a Mitzvah, had become a mundane activity. Nevertheless, they had to take care not to eat the blood. The “boiling blood,” the excitement of this world should not be their focus. Rather their excitement should come from the opportunity to elevate the world to the Divine.

The same is true of each and every one of us. We must certainly be involved with the physical world in which G-d placed us. However, our excitement should come from transforming this world into a dwelling place for Hashem.

Wishing one and all a good Shabbos and healthy summer.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Pages 1108 – 1114

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Our Parshah, Devorim 12:20.

[2]. Ibid., 12:23.