This week we read the Torah portion of Re’ah. This portion tells us to[1] “Keep the month of spring, and make the Pesach offering to Hashem. For in the month of spring, Hashem brought you out of Egypt at night.” Rashi cites the words “keep the month of spring” and explains the meaning of these words. “Before (the month of) Nissan arrives, watch that it should be fit for spring, capable of producing ripe ears of barley by the sixteenth of the month. These would be needed to offer as the Omer meal offering. And if not, (if it is not yet spring,) proclaim it a leap year[2].”

Everything in Torah can be understood on many different levels. There is the simple meaning of each verse. However, each of these verses can also be understood according to an infinite amount of levels, each higher and deeper than that which preceded it. We would like to explain the above verse with Rashi’s comments in a manner which will provide us with a lesson in the service of Hashem.

During the winter all growth is hidden; it is asleep. It seems to us as if there is no growth whatsoever. During the spring the beauty and greenery suddenly awaken. We become aware that nature was temporarily gathering its strength. Now, in the spring, it appears in all of its glory.

The same was true during our exile in Egypt. It was a bitter time, both for the physical body and the soul. We started out the 49^th level of impurity. We were able to lift ourselves up in a mere 50 days to a level which allowed us to receive the Torah directly from the Almighty Himself.

This provides each of us with a lesson. At times we may (G-d forbid) undergo a period during which there appears to be no growth. Everything around us appears to be frigid and lifeless. We must realize that this is just a temporary state. We are merely gathering the strength needed to “spring” into life. We must certainly never become despondent. We need to be constantly aware that we are now able to step up, to rise to the complete and true redemption with our righteous Moshiach immediately, now.

Wishing one and all a good Shabbos and healthy summer.

Rabbi Shmuel Mendelsohn

Adapted from Igros Kodesh Volume 4, Letter 994

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 16:1.

[2]. In the Jewish calendar, a leap year refers to a year in which one month is added. This allows enough time for the barley to ripen.

In this week’s Torah portion, Eikev, the Torah says[1] “For if you keep all these commandments which I command you to do them, to love the Lord your God, to walk in all of His ways, and to cleave to Him …” Rashi cites the words “to walk in all of His ways,” and gives the following explanation. “Hashem is merciful, so too must you be merciful. He performs acts of kindness, so too you must bestow loving-kindness.” In other words, the Torah is telling us to follow all of Hashem’s ways.

We find that Divine speech can actually perform an action. For example, we find that[2] “the world was created with ten utterances.” This means that G-d created the world with His speech. Since we are commanded “to walk in all of His ways,” it would seem that our speech can also accomplish actions. How is this possible?

This can be done under two conditions. We are taught that[3] “words which come from the heart, will enter the heart of the person to whom they have been spoken.” This means that the Torah assures us if we speak words of Torah and Mitzvos which we sincerely believe and feel, they will definitely have their desired effect. Under these circumstances, our words are capable of performing an action.

The second condition is to fear Hashem, i.e. to constantly feel His presence and stand in awe of Him. As stated in the Gemorah[4], “the words of one who has fear of heaven are heeded.”

There is an important message which we must take from the above. Each of us can accomplish great things through our speech alone. We can all change the world by speaking to our fellows, and drawing them closer to Torah and Mitzvos. This is true provided that we make the proper decisions. Firstly, we must sincerely mean what we are saying. In addition to this, we must feel Hashem in our lives, to the extent that we stand in awe of Him. It is up to us. By conducting ourselves in the proper manner, we can transform this world into a dwelling place for Hashem with our speech.

Wishing one and all a good Shabbos and healthy summer. May we all merit the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Igros Kodesh Volume 15, Letter Number 5,429.

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 11:22.

[2]. Pirkei Avos, Chapter 5, Mishnah 1.

[3]. See the Sefer Hayashar of Rabbeinu Tam, Gate 13.

[4]. Talmud Berachos, Page 6, b.

This week we read the Torah portion of Eikev. Here we are told the second paragraph of Shema which begins[1] “And it will be, if you obey My commandments that I command you this day … and to serve Him with all your heart and with all your soul.” Rashi cites the words “and to serve Him with all of your heart” and explains as follows. “This means with a service of the heart, namely prayer. Prayer is called service, as it says[2] “your G-d, Whom you serve regularly.”

The Mishnah at the beginning of Chapter Five of Berochos says[3] “One must not stand up to say the Amidah without deep earnestness (literally a heavy head).” Rabbi Dov Ber, the Maggid of Mezritch, explains this as follows. One may not pray for his own needs. Rather one must pray on behalf of the Shechinah, the G-dly presence. This is the head of everything which exists.

Thee Maggid’s explanation, however, is not so simple. The Rambam explains that the Halachic definition of prayer (Laws of Prayer, Chapters 2 – 4) is requesting all of one’s needs from Hashem[4]. Only in this manner will he realize that Hashem alone takes care of all of our needs. How can we reconcile the two?

This can be explained as follows. Each of us must be totally subservient to Hashem. I must consider myself nothing besides for Him; He is my entire being. Therefore, all of my needs are encapsulated in the needs of the Shechinah. My only prayer is for Hashem, our collective head and being, to be drawn down throughout all worlds.

We must all feel this realization. Hashem is the life of each and every one of us, and the life of all worlds, both high and low.

Wishing one and all a good Shabbos and a healthy summer. May we all merit the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 34, Page 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 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 11:13.

[2]. Daniel 6:17.

[3]. Mishnah Berochos, Chapter 5, Mishnah 1.

[4]. Rambam, Laws of Prayer, Chapters 2 – 4.

In this week’s Torah portion, Vo’eschanan, the Torah describes (for the second time[1]) the giving of the Torah at Mount Sinai. It tells us all of the Ten Commandments which Hashem gave us. Following this, we are told that[2] “Hashem spoke these words to your entire assembly at the mountain out of the midst of the fire, the cloud and the opaque darkness. (He said) these words with a great voice, which did not cease.” Rashi cites the words from the verse “which did not cease,” and gives two explanations. The first is that “Targum Onkelus[3] explains the words to mean ‘and it did not cease,’ for His voice is strong and exists continuously.”

In other words, Rashi is telling us that this voice had no limitations whatsoever. The spiritual and the material are opposites. Physical objects are not inherently capable of “absorbing” spirituality, G-dliness. Likewise, G-dliness cannot “penetrate” the physical. However, this was a “great voice,” a Divine voice. It transcends both the physical and the spiritual. Before this mighty voice, the physical and the spiritual are equal. Only such a G-dly force can be absorbed by the physical world itself.

The same is true of a person’s service of Hashem. There are two aspects of the Torah. One is its intellectual aspect. Understanding Torah, to the extent that a person can grasp it, requires the use of one’s intellectual faculties. However, there is a second aspect of the Torah; it is Hashem’s will and wisdom. He is a perfect unity. Hence, His will and wisdom are one with Him[4]. This is the “great voice” of the Torah. It totally transcends this physical world.

Torah which is learned for its intellectual perspective cannot penetrate the physical, human body. However, when one learns “the great voice” of the Torah, it is absorbed by his entire being. It can even penetrate his heels, the lowest part of his body.

The Torah which he learns affects him even after he finishes learning. When one is busy conducting his worldly activities, it is obvious that he is a Jew who learns Torah.

By hearing the “great voice which does not cease” when learning Torah and fulfilling Mitzvos, we can transform this world into a dwelling place for the Holy One, blessed be He, and bring about the coming of Moshiach.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 4, Page 1095

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]. The first time was in Parshas Yisro, beginning with Shemos 20:1.

[2]. Our Parshah, Devorim 5:19.

[3]. There are a number of Aramaic translations of the Torah. That of Onkelus is the closest to the simple explanation of each verse. It is often quoted by Rashi.

[4]. See Tanya, Chapters 4 – 5.

This week’s Torah portion, Vo’eschanan, begins with Moshe saying that[1] “I entreated Hashem at that time saying.”  Moshe was begging Hashem to change His decree and allow him to enter Eretz Yisroel. Rashi offers two explanations for the Torah’s use of the word “Vo’eschanan – and I entreated.” He cites the words from the verse “and I entreated,” and explains as follows. “The word חִנּוּן (and all words which are related to it, such as “Vo’eschanan”) signifies (requesting) a free gift … Another explanation is, that this (חִנּוּן) is one of ten terms which denote prayer.” We need to understand why Rashi needs to offer two explanations for the word “Vo’eschanan.”

Rashi writes in the very next verse that Moshe Rabbeinu knew that “it had already been decreed (by Hashem)” that he would not be permitted to enter Israel. Nevertheless, Rashi writes[2] that Moshe prayed that Hashem grant him entrance. In Rashi’s words, he thought that “perhaps G-d’s vow had been annulled.”

The Sages of the Talmud discuss whether prayer can change a decree which was already issued by Hashem[3]. The Gemorah arrives at the conclusion that prayer will not help to change a decree which was issued against an individual. However, prayer does have the ability to change a decree issued against the community.

Based on this we can understand the two opinions in Rashi regarding Moshe’s prayer to G-d. There are those that say that a decree against Moshe is the equivalent of a decree against the Jewish Nation. This is in keeping with what Rashi taught us earlier[4]; “Moshe is Israel and Israel is Moshe. This teaches us that the leader of the generation is equal to the entire generation, for the leader is everything.” Based on this, Rashi’s explanation that “Vo’eschanan” means prayer is quite clear. Since Moshe is the community, even after the decree against him had been issued, prayer can still help.

However, according to those who say that a decree against Moshe is considered as if it’s against one individual, prayer would not help. Praying could have no effect. Therefore, we could not say that “Vo’eschanan” means prayer. According to this opinion we must say that “Vo’eschanan” means that Moshe was requesting a free gift, i.e. something which he did not earn.

We can see from this how precise Rashi is. The fact that he explains one word in two different ways reflects a major difference in the Sage’s opinion.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 24, Pages 28-35

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 3:23.

[2]. See his comments further in this same verse.

[3]. See Talmud Rosh Hashanah beginning with page 37, b.

[4]. See Rashi’s comments to the words “and Israel sent,” Parshas Chukas, Bamidbar 21:21.

At the beginning of this week’s Torah portion, Devorim, we find that[1] “On that side of the Yardein (Jordan River), in the land of Moav, Moshe began explaining this Torah, saying.” Just what did Moshe explain? Rashi cites the words “explaining this Torah,” and tells us the following. “He explained it to them in seventy languages.”

We need to understand why there was a need for this. All of the Jews spoke Hebrew! Furthermore, they were on their way to conquer Israel, and remain its sole inhabitants. What purpose would be served by translating the Torah? Additionally, we can understand that every moment of Moshe Rabbeinu’s time was precious. Why was he specifically chosen to render the Torah into all languages?

Until the building of the Tower of Bovel (Babel), everyone spoke Hebrew[2]. It is the Holy Tongue with which Hashem created the world. The sin of the generation that built the tower changed that. It brought division into the world. As the Torah says, “… one will not understand the language of his fellow.” As a result of their rebellion against the Almighty, they brought division into the world. This is the exact opposite of the unity which goes together with holiness. There is one indivisible G-d. The Jews are the one nation, meaning the nation of unity. They draw Him down into the earth, meaning into all earthly matters, through the one Torah.

This is the true meaning of Moshe translating the Torah into 70 languages. He drew down the unity of the “Holy Tongue,” Hebrew, into all of the spoken languages. He was able to infuse the unity of the one G-d into the world, through the one true Torah.

That also explains why the translation of the Torah had to be done specifically by Moshe Rabbeinu. Only the very highest source has the ability to draw down Torah to the very lowest level.

The same applies to the Moshe of each and every generation, meaning the leader of each generation. Only he has the ability to infuse holiness into this physical world. Therefore, each of us must connect ourselves to our Moshe. Then we will be able to fulfill our mission of transforming this low world into a dwelling place for Hashem above.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Pages 862-863

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 1:5.

[2]. Talmud Yerushalmi Megillah, Chapter 1, Section 9. This is also brought in Rashi’s commentary to Parshas Noach, Bereishis 11:1.

This week’s Torah portion, Devorim, is always read on the Shabbos immediately preceding the fast of Tisha B’Av. The holy Sheloh teaches that the weekly Torah portion is always connected to the time of the year in which it is read[1]. Based on this, there must be a connection between Parshas Devorim and Tisha B’Av. We need to understand the connection between the Parshah of Devorim and our (all too) long exile.

Rashi tells us at the very beginning of our Torah portion, that even at the same time that Hashem is rebuking the Jews, He is also concerned with their honor. Rashi cites the words from the first verse of our Parshah, “These are the words.”[2] He comments that “these are words of rebuke, and here Moshe lists all of the places where the Jews angered Hashem. Therefore, the Torah does not explicitly mention their transgressions. Rather, it alludes to their sins by mentioning the names of the places where they angered G-d. This is done out of respect for the Jews.”

Why is there this concern for the Jews’ honor at the time that He rebukes them? Because, the goal of rebuking them is in order to elevate them; i.e. in order to add to their honor. This teaches us that even at the time of exile, the Jews’ glory is apparent. The reason for the exile and destruction which is commemorated on Tisha B’Av is the redemption which will ultimately be enjoyed. The exile itself is an expression of Geulah.

We find the same idea in the book of Eichoh, Lamentations[3]. It begins with the words “O how has the city that was once so populous (Jerusalem) remained alone!” There is something very positive about “remaining alone.” We see this in the prophecy that the Jews are[4] “a nation that will dwell alone and will not be reckoned among the nations.” The fact that Jerusalem “remained alone,” and the Jews “dwell alone” means that the Jews will not mix with idolaters. It is indicative of the time of redemption.

Even at times when things may not seem all that positive, we can be certain that all is well. Nothing negative descends from above. The exile itself is a preparation for and a step toward redemption.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 7

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]. Sheloh at the beginning of Parshas Vayeishev. See also Zohar volume 2 page 206, b.

[2]. Parshas Devorim, Devorim 1:1.

[3]. As implied by its name, this book of the Bible laments the destruction of the Holy Temple and the ensuing exile. It is read as part of the service on Tisha B’Av.

[4]. Parshas Balak, Bamidbar 23:9.

This week’s Torah portion, Matos-Massei, begins with the laws of annulling vows. The Torah says[1] “If a man makes a vow to Hashem, or if he makes an oath to prohibit something from himself, he may not violate his word. He must do whatever came out of his mouth.” Rashi cites the words “he may not violate his words.” He explains that it means that “he shall not profane his word. He shall not treat his word as being unholy.” Simply put, Rashi is saying that one must keep his word.

Let us put this into context. The Jews were ending their forty years in the wilderness and standing on the brink of entering the Holy Land. What was the difference between life in the desert and the life which awaited them in Israel? In the wilderness they had no physical concerns whatsoever. They always had food to eat, the Manna which fell seven days a week[2]. They always had what to drink; water from Miriam’s well. They had no need to be concerned with clothing; their clothes were cleaned, pressed and grew with them thanks to the Clouds of Glory. These special clouds would also serve as their protection. Their only concern was following Hashem’s commandments and learning Torah from Moshe Rabbeinu, the world’s greatest Rosh Yeshivah.

Contrast that with the life which they would lead in Israel. They would have to work for their food. It would involve plowing, planting and harvesting. Only then would they be able to begin making food from the grain which they managed to collect! They would have to dig for water and make their own clothing. They would even need to build their own shelter.

What is the reason for this great change? The years in the desert were merely a preparation for what was to follow. This is similar to the first twenty years or so of a child’s life. The child is not concerned with paying bills. His main concern is doing well in Yeshivah. Once he gets married, all that changes. This was the same as the change which awaited the Jews in Israel. They made the necessary preparation which were needed to fulfill G-d’s purpose in creation, namely transforming this physical world into a dwelling place for Hashem below.

One fundamental part of the preparation is the laws of vows. Rashi explains this as “not profaning one’s word.” One may not make his word into something profane, i.e. not holy. Rather he must sanctify his words. Everything we say must be holy. This is a great step toward transforming this world into Hashem’s dwelling place.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption now!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 13, Page 108-109

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, Bamidbar 30:3.

[2]. It did not fall on Shabbos; however, we received a double-portion fell every Friday.

In this week’s Torah portion, Pinchos, we are told of the command to bring a daily offering; one in the morning and one in the afternoon. The Torah tells us[1] that “the one lamb you shall offer in the morning, and the other lamb you shall offer in the afternoon.” Rashi cites the words from the verse “the one lamb,” and explains that “Even though this is already stated in the portion of Ve’Atoh Tetzaveh[2], “This is what you shall offer (on the altar…The one lamb you shall offer up in the morning),” that was an instruction for the days of the dedication (of the Kohanim), but here He commanded it for all generations.” In other words, earlier the Torah taught us to bring this daily offering at one particular time in history. In our Parshah, the Torah is teaching us that it must always be brought, throughout all generations[3].

Everything in Torah has a deeper meaning. What is the significance of offering a sacrifice every day? The Hebrew word for sacrifice is “Korbon – קרבן,” which is derived from the Hebrew word “Karov – קרוב” which means near. The connection is obvious; through offering sacrifices we draw ourselves nearer to Hashem[4].

The reason that one sacrifice must be brought in the morning is because each and every Jew must begin his day by drawing himself closer to G-d, i.e. serving Hashem. This will have a positive influence on the Jew throughout the entire day.

Together with the offering, the blood and the fat of the animal were offered upon the Mizbe’ach (altar). This means that each of us must begin the day with a firm resolution. We must firmly resolve to dedicate all of our excitement (blood) to the altar, i.e. holy matters. That must be our sole excitement and pleasure (fat). In this manner we will certainly bring the complete and true redemption now. We will then have the third Bais Hamikdosh; we will then once again bring sacrifices in the simple sense.

Wishing one and all a good Shabbos! May we merit the time of the complete and true redemption which will begin an!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Page 941

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, Bamidbar 28:4.

[2]. Parshas Tetzaveh, Shemos 39:28-29.

[3]. We may not offer sacrifices at present, because we have no Bais Hamikdosh (until the coming of Moshiach, may he come now). Nevertheless, the Sages instituted our morning and afternoon prayers in place of these sacrifices.

[4]. This is explained at length in the Rebbe’s Maamor Basi Legani 5712. This can be found in Sefer Hamaamorim Melukat, Volume 2, Page 276.