This week’s Parshah, Emor, begins by discussing the prohibition against Kohanim allowing themselves to become ritually impure, Tomei. In the very first verse of the Torah portion Hashem tells Moshe to[1] “Say to the Kohanim the sons of Aharon, and say to them, ‘Let none of you become Tomei for a dead person among his people.’”

Rashi cites the words “say to the Kohanim” and explains “’Say…and you shall say.’ This is written in order to warn the adult Kohanim to be responsible for the minors (not to allow them to contaminate themselves).” Rashi is explaining to us that this verse comes to teach us that adult Kohanim are responsible to make sure that (even) Kohanim who are children do not become Tomei, meaning ritually impure.

We know that Rashi is extremely particular and precise with the words which he uses in his comments. The literal meaning of the Hebrew word “Lehazhir – להזהיר” is “to warn.” There were other words which Rashi could have chosen to express this same concept. Why did he choose this particular word?

The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn, writes that the word “Lehazhir – להזהיר” has a deeper meaning. It is also related to the word “Zohar – [2]זוהר.” This word means radiance or light. The form of the verb is causative. The simple meaning of the word “זהיר – Zahir” means careful. Therefore, the word “Lehazhir – להזהיר” means to cause one to be careful, i.e. to warn someone. Based on the Previous Rebbe’s translation of the word, “Lehazhir – להזהיר” would mean to cause another to shine.

Based on the above, Rashi’s choice of words carries a far deeper implication. Rashi is teaching us that when one teaches a child, whether it’s a child in years or in knowledge, he must do so with a “radiant” face. He must treat his students with love. By so doing the student will have the greatest benefit, and will shine.

Additionally, based on this, the words can be translated “to cause the adult Kohanim to shine through the minors. The result of teaching children with love enhances the teachers’ level as well.

This is in keeping with the teaching of the Sages[3]; “when a student approaches a teacher and asks to be taught Torah, Hashem illuminates the eyes of both the teacher and the student.”

Wishing one and all a Good Shabbos and a “radiant” summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Pages 151-152

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 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]. Vayikroh 21:1.

[2]. Sefer Hamaamorim 5708, Page 240.

[3]. Talmud Temurah 16, a.

In this week’s Parshah, Kedoshim, we read that[1] “… you shall not stand by (the shedding of) your fellow’s blood. I am Hashem.” Rashi explains that you may not stand by while “watching your fellow’s death, when you are able to save him. For example, (you may not stand idly by) if he is drowning in the river or if a wild beast or robbers come upon him.”

This means to say, that the Torah is commanding each of us to do whatever possible in order to save his fellow in a life-threatening situation. Rashi explains that this is even so if the source of the danger may possibly pose a threat to the one who is saving his fellow; i.e. a river, wild beasts or robbers. As long as, in Rashi’s words, “you are able to save him,” you must.

The Sages teach us that[2] “Hashem created nothing in His world for naught[3].” One of the classic teachings of the Baal Shem Tov is that everything in this world happens by Divine providence. This means that there are no coincidences. If I see something, anything (whatever Hashem created in His world), it is actually being shown to me for a purpose. That purpose certainly has to do with my Divine service; as the Talmud teaches us[4] that we were created in order to serve our Creator.

Based on the above, it is clear that if one happens to see another in a life-threatening situation, he is able to save him. Had he not been able to do so, it would not have been shown to him.

It is certainly uncommon for any of us (thank G-d) to see another drowning. However, there are those all around us who are drowning spiritually. We all know Jews who lack a Jewish education; who have not been brought up to live a life of Torah and Mitzvos. The fact that I see people around me drowning, means that I must, and I can save them.

May our being occupied with saving those around us from spiritual death (Chas Veshalom) bring about our salvation from our current exile. Hashem Himself fulfills all of the Mitzvos; may He “not stand by our blood,” and bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Page 120-125

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, Vayikroh 19:16.

[2]. See Talmud Shabbos 77, b.

[3]. The literal translation of the Hebrew is “(Of) everything which Hashem created in His world, He did not create (even) one thing in vain, i.e. for no purpose.”

[4]. See Talmud Kiddushin 82, b.

This week we read the Torah portion of Kedoshim. It begins with G-d telling Moshe to tell all of the Jews that[1] “You shall be holy, for I, Hashem am holy.” Rashi tells us that “most of the fundamental teachings of the Torah depend on this,” meaning that they are encapsulated in this verse.” It therefore comes as no surprise that it contains such a large percentage of the Mitzvos, 51 of the 613 Mitzvos[2].

One of these Mitzvos in our Parshah is the very well known commandment[3]; “… You shall not place a stumbling block before a blind person …” Seemingly Rashi does not explain this according to the simple explanation, that it is prohibited to place an unexpected object in front of a blind person in order to trip him[4], but rather he says as follows. You may not give bad advice to someone who is “’blind’ regarding a certain matter. Do not offer advice which is improper for him. Do not say to someone, ‘Sell your field and buy a donkey (with the proceeds),’ while you actually plan to cheat him; you yourself plan to take it from him[5].”

The commentaries of the Midrash give different examples of “giving bad advice to someone who is ‘blind’ regarding a certain matter[6].” It suggests that one must not tell someone to get up early in order to get a head-start on his journey; while his intention is that his fellow lose his money to thieves. Likewise, one must not tell his fellow to wait until the afternoon to leave on his trip; while his intention is that he be harmed by the sun. Why does Rashi not use one of these examples?

The explanation is, that in both of these examples, the entire objective is to cause damage; either that his fellow lose his money, or is harmed by the afternoon Sun. The Torah has already prohibited this; for example, by commanding us not to dig a pit in a public place. Rashi’s example will not necessarily cause damage; perhaps the fellow needs a donkey more than he needs a field.

Our Parshah also teaches us to “love your fellow as yourself.” As a result of having unconditional love for each other, may we merit Moshiach now!

Wishing one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 27, 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 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, Vayikroh 19:2.

[2]. This number is according to the Rambam. According to other authorities the number may vary.

[3]. Our Parshah, Vayikroh 19:14.

[4]. We shall discuss the reason for this on another occasion.

[5]. Rashi’s source is from the Toras Kohanim 19, 34.

[6]. See the Korbon Aharon’s commentary to the Midrash, ibid.

This week we will read the Torah portion Acharei. Near the end of the Parshah, we are taught the laws of prohibited relationships. The Torah first tells us that Hashem told Moshe to[1] “Speak to the children of Israel, and say to them that I am Hashem your G-d.” Rashi cites the words from the verse “I am Hashem your G-d,” and explains as follows. “Rebbe[2] says, ‘It is openly known before Him, that they (the Jews) would eventually be scourged by (transgressing the laws of) immoral relations in the days of Ezra. Therefore (as a preamble to these laws), Hashem came to them with the decree, ‘I am Hashem your G-d!’ You should know Who is placing these decrees upon you; the Judge Who exacts punishment, but is also faithful to pay a reward.’”

We have discussed numerous times, that Rashi’s primary focus in his commentary is to explain the simple meaning of each verse. He does so in a manner which is understandable to a beginning student. How can we say that according to Peshat, the Torah would write something, in anticipation of an event that would take place centuries later!

Rashi does not cite the source of his comments often. When he does, it is in order to answer a question which may bother a particularly bright beginner. The above question falls into this category. He answers this question by writing that with his words, he is quoting Rabbi Yehudah Hanossi.

Among other things, Rebbe was the first to write the oral law; until his time Rabbinic teachings were passed down verbally from teacher to student.

Why was this so? There is a Halachah that[3] “The words which are written (meaning the Bible, which was given to us in writing) you may not say by heart. The words which were transmitted orally (the teachings of the Sages) you may not recite from writing.” There was an oral explanation which was given together with the Torah. This was not permitted to be written. However, Rabbi Yehudah Hanossi saw that in his time there was a danger of the oral law being forgotten. This was due to persecution, which made it difficult for the transmission of these laws to continue as before. Therefore, Rebbe permitted the writing of the Oral Law; citing the reason that[4] “a time to do for Hashem; they have made void Your Torah.

In other words, based on a verse in Tehillim which was written many centuries earlier, he was able to establish the Torah law. Hence, by citing Rebbe’s name, Rashi is answering our question.

As a result of our total allegiance to Hashem and His Torah, may we merit the complete and true redemption now!

Wishing one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Page 89

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, Vayikroh 18:2.

[2]. The name “Rebbe,” without any description or name, refers to Rabbi Yehudah Hanossi (the Prince).

[3]. See Talmud Gittin 60, b and Temurah 14, b.

[4]. Tehillim 119:126.

This week we will read the Torah portion Acharei. Near the end of the Parshah, we are taught of prohibited relationships. The Parshah concludes with the words[1] “you shall observe My charge, not to commit any of the abominable practices that were done before you, and not become defiled by them. I am the Hashem your G-d.”

Rashi cites the words from the verse “and not become defiled by them. I am the Hashem your G-d,” and explains as follows. “But if you do become defiled, says Hashem, ‘I am not your G-d and you will be cut off from Me. What benefit will I have from you? Moreover, you will deserve annihilation.’ Therefore, the verse says ‘I am the Lord, your G-d.’”

We know how particular and precise Rashi is with his language. It would seem that it would have been much clearer to have written “I have no benefit from you.” Why does he express this in a seemingly round-about manner, “what benefit will I have from you?”

King Shlomo (Solomon) tells us[2] that “Hashem has made everything for His sake; even the wicked for the day of evil.” How can we say that the wicked were created for Hashem’s sake? This is explained in Chassidic thought[3]. The purpose of the creation of the wicked is in order that “he should repent of his evil, and turn his evil into “day” and light above.”

How is it possible for one to reach this level? How can one repent, and turn his evil into light? The answer is, that this is a result of contemplating that Hashem (as so to speak) is asking him, “what benefit will I have from you?”

It is obvious that Hashem has pleasure from each of us. The proof is that He created us! At times this benefit is hidden; it can temporarily become concealed by dirt. The way to reveal the inherent goodness in each of us, is by deep thought into what he can do to benefit (as so to speak) Hashem.

Through our combined thoughts into bringing pleasure to G-d, and our combined actions in so doing, we will certainly bring the complete and true redemption now.

Wishing one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 22, Page 101

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, Vayikroh 18:30.

[2]. Mishlei 16:4.

[3]. See Tanya Chapter 27.

This evening, we will celebrate the seventh day of Pesach. This was the time that the Jews passed through the Red (Reed) Sea which Hashem had miraculously split. After being saved from the Egyptians, the Torah tells us that Moshe urged the Jews to leave the Red Sea. It says that[1] “Moshe led the Jews away from the Red Sea.”

The Hebrew words translated as “Moshe led the Jews away,” literally means that Moshe caused them to travel away from the Red Sea. Why did Moshe need to cause the Jews to travel? Rashi cites the words “Moshe led the Jews away,” and explains that “He led them away against their will. The Egyptians had ‘crowned’ their steeds with ornaments of gold, silver, and precious stones, and the Jews were finding them in the sea. The plunder at the sea was greater than the plunder in Egypt, as it is written[2], ‘We will make you rows of gold with studs of silver.’ Therefore, he had to lead them against their will.”

We need to understand just why it was so important for the Jews to take all of the wealth of Egypt. Why did Moshe need to lead them against their will? This can be understood according to a deeper explanation of Torah. Hashem created the world because[3] “He desired to have a dwelling place below.” One’s dwelling place, his home, is where his complete essence is revealed. Hashem wanted this to specifically be below, i.e. in a physical world. It somewhere that His presence is not obvious. Nevertheless, it should be revealed throughout this entire world.

Egypt was a place of evil. Its Hebrew name is Mitzrayim, which connotes limitations, as contrasted to the totally unlimited G-d. Egypt was also called “the abomination of the earth,” being the center of hedonism in the world. The idea of “emptying Egypt” was to take away their wealth, and to give it to the Jews. It was to be transferred to the Jews, who were on the way to receive the Torah and build the Tabernacle, a sanctuary where Hashem would be revealed in this world. In this manner, the wealth which was originally used for immoral purposes would be used in order to create a world in which the Hashem will be “at home.”

We must all use everything we have for Torah and Mitzvos; in this manner we will prepare the world for the complete redemption now!

Wishing one and all a good Shabbos and a happy Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Page 83

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]. Parshas Beshalach, Shemos 15:22.

[2]. Shir Hashirim, 1, 11.

[3]. See the Midrash Tanchumah Parshas Naso Chapter 16. See also Tanya at the beginning of Chapter 36.

This Shabbos begins the festival of Pesach. Accordingly, we will read a portion from the Torah related to this holiday. Nevertheless, those who follow the custom of learning a daily portion of Torah with Rashi’s commentary, learn the Torah Portion Acharei. We are therefore presenting one of Rashi’s comments on this Parshah.

The beginning of this Parshah describes the order of the service of the High Priest in the Tabernacle and the Temple on Yom Kippur. As a prelude to this, we are told when these commandments were given[1].  “Hashem spoke to Moshe after the death of Aharon’s two sons, when they drew near before the Lord and died.”

Why is this introduction to the laws which apply to the Kohen Gadol on Yom Kippur necessary? Rashi[2] explains that “Rabbi Eleazar ben Azariah explained this with a parable of a patient whom a doctor came to visit. The physician said to him, ‘Do not eat cold foods or lie down in a cold, damp place.’ Then, another doctor visited him and said to him, ‘Do not eat cold foods or lie down in a cold, damp place so that you will not die in the manner that so-and-so died.’ The second doctor’s warning was more effective than the first. Therefore, the Torah says ‘after the death of Aaron’s two sons.’”

What does Rashi’s allegory come to teach us? Everything in Torah provides each of us with a timeless lesson. The Rebbe explains that generally one who is ill suffers from fever; he is very hot. Therefore, it is natural for him to want to eat cold food and stay in cold places. Just warning him not to do so will not help; his desire is too great. It is only by telling him of the possible consequences that one can successfully curb this desire.

The same is true of the High Priest. He has such a burning desire to come close to G-d that it is only natural for him to “draw too near” to Him, thereby losing his soul. Therefore, Hashem warned him of the consequences.

The Rambam[3] teaches that the laws of priesthood apply “not only the tribe of Levi but to anyone whose spirit generously motivates him. It applies to one who understands on his own to set himself aside and stand before G-d. He serves Him, ministers to Him and knows Him. If he proceeds justly as Hashem made him and removes from his neck the yoke of worldly things which people seek, he is sanctified as holy of holies.”

He is saying that each of us can attain the status of a High Priest. We each have this burning desire to cleave to G-d. Thus, we all need the warning which was given to Aharon. We may not allow our souls to soar above, remaining “out of this world.” Rather we must serve Hashem here in this physical, material world.

Wishing one and all a good Shabbos and a happy and Kosher Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, 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 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]. Parshas Acharei, Vayikroh 16:1.

[2]. Ibid.

[3]. The Laws of the Sabbatical Year, Chapter 13, Paragraph 13.

According to the calendar, we should read the Torah portion Acharei this coming Shabbos (Nissan 15 – April 20^th). Nevertheless, since we will then be celebrating the first day of Pesach, the regular Torah reading is pushed off. In its place we read from the Torah about Pesach. In fact, the same is true of the following Shabbos, Nissan 22 – April 27^th, when we will observe the last day of Pesach.  As such, we will not read Parshas Acharei until Nissan 29 – May 4^th.

However, those who follow the custom of learning a portion of the weekly Torah reading with Rashi’s commentary every day will continue learning Acharei through Nissan 29 – May 4^th.  Hence, I have decided to present several explanations of Rashi’s comments on Parshas Acharei, and on the Torah’s words describing the Exodus and the holiday of Pesach.

The Torah tells us that we must tell our children of the miracles which Hashem performed for us while freeing us from Egypt[1]. It says that[2] “… when your son asks you tomorrow (using the Hebrew word ‘מָחָר – Mochor’), saying ‘What is this?’ you will say to him, ‘With a mighty hand did the Lord take us out of Egypt, out of the house of bondage.’” Rashi explains that “sometimes the Hebrew word ‘מָחָר – Mochor’ means ‘now.’ Sometimes the word ‘מָחָר – Mochor’ means ‘at a later time,’ such as it does here …” Rashi then goes on to give another example of the word “Mochor” meaning at a later point in time.

It is clear that in our verse, the Torah is not talking about the day after today; it is referring to a point of time in the future. Why does Rashi need to offer both translations of this word? What can we learn from this?

Each child is “Mochor,” i.e. from the next generation. However, certain children are “Mochor” in the sense of now. He is part of the next generation, but is living the same sort of life as his father. He is a direct continuation from his father. It is obvious that we must answer his questions.

Other children are “Mochor” in the sense of being at a later time. He is part of a new generation, a new era. His questions stem from the fact that a life of Torah and Mitzvos are strange to him. Such a life does not seem to fit into the current era.

Rashi is teaching us, that we must answer this child’s questions as well! He is your child, who we must bring under the wings of the Shechinah.

In this merit, we will certainly merit to establish Hashem’s army[3]. May we witness the fulfillment of the prophecy that[4] “just as in the days of your exodus from Egypt I will show him wonders,” speedily in our days!

Wishing one and all a good Shabbos and a Kosher and happy Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 31, Page 88

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]. This constitutes a large part of our Pesach Seder.

[2]. See Parshas Bo, Shemos 13:14.

[3]. Parshas Bo, Shemos 12:41.

[4]. Micha 7:15.