This week’s Torah portion, Metzora, tells of the laws of one finding Tzora’as on his house. The Torah says that[1] “When you come to the land of Canaan, which I am giving you as a possession, and I place a lesion of Tzora’as upon a house in the land of your possession …”  Rashi comments that “Finding lesions of Tzora’as is (actually) good news for the Jews. The Emorim had hidden away treasures of gold inside the walls of their houses throughout the entire forty years that the Jews were in the desert. It is because of finding the lesion, that one will demolish the house and find them.”

Why does Rashi assume that the Emorim were hiding their treasures throughout the forty years? It would seem much simpler to say that they began hiding their treasures after the conquest of Sichon and Og by the Jews. Rashi clearly writes that Sichon and Og were the two kings upon whom the Emorim relied[2]. It would seem that it was then, near the end of the forty years, that they would have become frightened and begin hiding their gold.

This can be answered in the following manner. Hiding one’s treasures in the walls of his house is indicative of two apparently contradictory feelings. On the one hand, it indicates that he is afraid of being conquered, and that is why he hides his treasure. On the other hand, hiding it in the walls of his house demonstrates that he is confidant of returning to his house.

This explains why they began hiding their treasures immediately after the Jews left Egypt. At the time of the Exodus, they already knew that the Jews would possess their land. Therefore, that was when they began hiding their gold.

They knew that Hashem told Avrohom that[3] “the fourth generation will return here (to Israel), for the iniquity of the Emorim will not be complete until then.” This demonstrated that the Land of Israel does not tolerate sin; which is why the Jews could not return to Israel until the “sin of the Emorim was complete.” Since a nation’s sins would not allow him to remain in this land, they hoped that at some point they would retake the land (and their homes), because the Jews would not (Chas Veshalom) merit to remain.

May our actions earn us the right to return to Israel in the complete and true redemption together with Moshiach now!

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

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Page 91

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 14:34.

[2]. Parshas Balak, Bamidbar 22:2.

[3]. Parshas Lech Lecho, Bereishis 15:16.

This week we read the Torah portion of Tazria. It discusses the consequence of speaking ill of another Jew; namely a skin discoloration called Tzora’as. When “diagnosed” as having this illness he is rendered spiritually impure. The level of his impurity is so severe that he is required to leave the “camp,” living in isolation.

Who could diagnose the Metzora, one stricken with this malady, and declare him impure? Not a dermatologist, but rather a Kohen. Our Parshah tells us that[1] “if one has a lesion on his skin … he shall be brought to Aharon the Kohen, or to one of his sons the Kohanim.” Rashi cites the words “to Aharon etc.” and explains that “it is a Scriptural decree that the impurity of lesions and their purity do not come about except by the pronouncement of a Kohen[2].”

The Rambam clarifies this with the following words[3]. “Despite the fact that everyone is acceptable to assess blemishes, the designation of a person as impure or pure is dependent on a Kohen. If there is a Kohen who does not know how to assess lesions, a sage should observe them and instruct him to say ‘you are impure.’ The Kohen then says, ‘you are impure.’ If the sage tells him to say ‘you are pure,’ the Kohen says, ‘you are pure.’ If the sage says ‘isolate him,’ he isolates him. The pronouncement must be made by a Kohen because the Torah says[4], ‘their statements will determine every quarrel and every blemish.’ It makes no difference if the Kohen is a minor or intellectually or emotionally incapable. The sage instructs him, and he either releases him from the inspection process, or isolates him.”

This ruling is extremely difficult to understand. Why should the status of a Metzorah depend on a Kohen, even one who is totally incapable of making a decision on his own? The Metzorah is not rendered impure until the Kohen declares him so! Why should that be the case?

One explanation is that this is because a Kohen is commanded “to bless His nation Israel with love.” The fact that Hashem demands something of someone, demonstrates that he is capable of fulfilling it. We therefore see that Kohanim have innate love for their fellow Jews.

Who is capable of deciding that a Jew must be isolated from the entire community? Only one who truly loves his fellow Jew. Such a person will not rest until he exhausts every possible way according to Torah to declare his fellow Jew pure.

The lesson for each of us is obvious. Each of us must strive to be Kohanim, by dedicating our being to the service of Hashem. Then, we will truly be able to love our fellow as ourselves, and find the purity within them.

Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 27, 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]. Our Parshah, Vayikroh 13:2.

[2]. Rash’s source is Toras Kohanim 13, 43.

[3]. See Rambam, Laws of the Impurity of a Metzorah Chapter 9, Paragraph 2.

[4]. Devorim 21:5.

This week we read the Torah portion of Shemini. The Mishkan was finally complete, and the Jews in the wilderness began using it. Aharon entered, and took his rightful place as the High Priest. This was a time of great joy for the Jewish Nation.

However, a tragic event took place; the passing of Aharon’s two eldest sons, as the Torah tells us, “… each took his pan, put fire in them. They placed incense upon it, and they brought before Hashem foreign fire, which He had not commanded them.[1]” Immediately thereafter the Torah exclaims[2], “fire went forth from before the Lord and consumed them, and they died before Hashem.”

Earlier, we discussed reasons which Rashi quotes from the Sages for the severe punishment of Nodov and Avihu. “Rabbi Yishmoel says that (the reason they died was because) they had entered the sanctuary after having drunk wine.” Rashi cites the proof of Rabbi Yishmoel’s opinion; immediately after this took place, the Torah “warned the survivors not to enter the sanctuary after having drunk wine[3].” Rashi concludes his discussion with the words “This is analogous to a king who had a faithful attendant who was a member of the king’s household, etc., as written in Vayikroh Rabbah.”

We need to understand this. Rashi is either writing too much or too little. If he wants us to look in the Midrash ourselves, he only needed to say that this situation is analogous to a king, as cited in Vayikroh Rabbah. Otherwise, he should have cited the entire text of the Midrash Rabbah.

The explanation is, that Rashi writes clearly that Rabbi Yishmoel’s proof is the fact that after this incident took place Hashem prohibited entering the sanctuary after having drunk wine. In other words, the commandment was not given until after they violated it. Based on this, they were punished with a death penalty for doing something which they were not yet warned against. How can Nodov and Avihu be punished for a transgression of this sort?

In order to answer this question, Rashi told us what we need to know. The king (Hashem) had a faithful attendant who was a member of his household (Nodov and Avihu). They should have known that Hashem, the King, would not be pleased by such behavior.

None of us (to the best of my knowledge) are as great as Aharon’s two eldest sons. Hashem judges each of us according to our own abilities. We should all be happy that G-d chose all of us as members of His household (as so to speak). We must always be careful that our behavior suits our stature.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Pages 49

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 10:1.

[2]. Our Parshah, Vayikroh 10:2.

[3]. In our Parshah, Vayikroh 10:9, it is written “Do not drink wine that will lead to intoxication, neither you nor your sons with you, when you go into the Tent of Meeting, so that you shall not die …”

This week we read the Torah portion of Shemini. In last week’s Parshah we read of the seven days of preparing the Mishkan. Moshe would assemble it each day. This week we finally arrive at the point where the portable sanctuary would be ready for use; it would be used each day throughout the Jews’ sojourn in the wilderness.

The Torah tells us that Aharon’s oldest sons, Nodov and Avihu, participated in this occasion. They offered Ketores – Incense. “… each took his pan, put fire in them. They placed incense upon it, and they brought before Hashem foreign fire, which He had not commanded them.[1]” The result of this was tragic, as the Torah immediately exclaims[2], “fire went forth from before the Lord and consumed them, and they died before Hashem.”

Why did they receive such a severe punishment? Rashi cites two opinions of our Sages; Rabbi Eliezer and Rabbi Yishmoel. “Rabbi Eliezer says that Aharon’s sons died only because they rendered a halachic decision before Moshe, their teacher. Rabbi Yishmoel says that (the reason they died was because) they had entered the sanctuary after having drunk wine.”

What does this mean to us; what lesson can we learn from this? None of us can even remotely approach the exalted level of Nodov and Avihu. Nevertheless, “they died only because they rendered a halachic decision in the presence of Moshe their teacher.” No matter how great one thinks he is, or no matter how great he actually is, he must always humble himself before his teacher. No one may declare himself a rabbi, and think that he has no reason to wait for someone else’s ruling. That was the sole reason that Aharon’s sons died; “they died only because they rendered a halachic decision in the presence of Moshe their teacher.” Doing so pushes away the Shechinah.

However, humility alone does not suffice. One must strive to grasp everything he learns to the best of his ability. As Rabbi Yishmoel said, the problem was that “they entered the sanctuary after having drunk wine.”  Wine is the spiritual idea of Binah, meaning understanding. Having drunk wine means that one is at one with his understanding. That’s the manner in which we must learn. However, when we “enter the sanctuary,” when we are involved in prayer, it must totally be with the greatest humility.

The Sages teach us that “we learn the laws of Pesach thirty days before the holiday.” For Pesach, we must remove and destroy all of our Chometz – leavened bread. Leavening, i.e. rising, symbolizes the concept of haughtiness. We now find ourselves within those thirty days. May we succeed in removing all of the Chometz from within ourselves.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Pages 49-56

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 10:1.

[2]. Our Parshah, Vayikroh 10:2.

This week we read the Torah portion of Tzav. At the beginning of the Parshah, Hashem tells Moshe to[1] “Command Aharon and his sons, saying, ‘this is the law of the burnt offering …’” There are various words which Hashem uses to tell Moshe to issue commandments to Jews (or to groups of Jews). Here Hashem tells Moshe to “command” (rather than “say” or “speak”) to the Kohanim about the laws of the burnt offering. Rashi explains the use of the word “command.” He cites the words “command Aharon,” and says that “The expression ‘command’ always denotes urging to promptly and meticulously fulfill a particular commandment both in the present and for all future generations.”

Rashi’s words present us with several important lessons which apply to all times. Every command must be fulfilled with the greatest alacrity. If one even briefly considers the great privilege afforded to us, the ability to connect with Hashem by fulfilling His commandments, he should be filled with the greatest joy! Each of us must invest all of our G-d given abilities in carrying out each Mitzvah in the best manner possible. We must certainly never delay fulfilling His Mitzvos; rather we must perform each Mitzvah as quickly as possible.

Along these lines, the Torah commands us that[2] “you shall watch over the Matzos …” The word Matzos, meaning unleavened bread, and Mitzvos, meaning commandments, can both be spelled the same way in Hebrew. Based on this, Rashi, explaining the above verse, quotes from the Sages “do not read ‘the Matzos,’ rather read ‘the Mitzvos.’ Just as we may not permit the Matzos to become leavened, so too may we not permit the Mitzvos ‘to become leavened.’ If a Mitzvah comes to your hand, perform it immediately.”

The fulfillment of each Mitzvah affects all future generations. For one thing the act of performing a Mitzvah now bears fruit for all generations. Additionally, just as Hashem is eternal, so are His commandments. May we merit seeing the fruit of our Mitzvos with the coming of Moshiach now! In the same manner, we know that joy breaks through all barriers. May the unbridled joy of Purim burst through the barrier of Golus now, once and for all.

Wishing one and all a very happy Purim!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Pages 30-38

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 6:2.

[2]. Parshas Bo, Shemos 12:17.

This week we read the Torah portion of Vayikroh. It is also the beginning of the third book of the Torah. It deals extensively with sacrificial law. The first sacrifice which the Torah discusses here is a burnt offering. Regarding this offering, the Torah tells us[1] “… a burnt offering, a fire offering, with a pleasing fragrance to Hashem.” The same phrase is used numerous times in the Torah regarding various types of sacrifices. Obviously, this is meant allegorically; Hashem is neither pleased nor displeased by anything, including a particular scent. Rashi[2] explains that the meaning of the phrase is that “this sacrifice gives Me pleasure for I commanded and My will was fulfilled!”

Rashi’s words must be understood allegorically as well; nothing a person does can either please or displease G-d. However, this is easier to understand than one pleasing Hashem with a given scent. Hashem chose to create a world, inhabit it with people and give them an instruction manual (the Torah) to teach them how to behave. When man follows His instructions, G-d chooses to be pleased. However, this being the case, why is this expression used specifically regarding sacrifices? One would think that Hashem derives pleasure from every Mitzvah which man fulfills.

The fulfillment of every Mitzvah provides man with a benefit. This is certainly true of those Mitzvos which we understand. However, even fulfilling those Mitzvos which are beyond our comprehension gives us a feeling of fulfillment. It is a satisfying experience to follow the “instruction manual” and accept Hashem as our King.

This is true regarding most Mitzvos. One exception to this is offering a sacrifice. One has no benefit whatsoever from this. Buying meal, wine, oil, and an animal can make perfect sense. Buying them in order to burn them upon an altar does not. The very fact that one does so can only be for one reason, namely “because G-d said so.”

Each of us is different. Each of us has Mitzvos which excite him more, and those which excite him less. It is certainly easier to fulfill the former. Nevertheless, let us consider the lesson we learn from this. We must strive to fulfill each commandment equally “because G-d said so.”

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 32, Pages 1 – 6

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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 1:9.

[2]. See his commentary to the above verse.

This week’s Torah portion is Vayikroh. It is the beginning of the third book of the Torah, which largely deals with the sacrifices which were offered in the newly erected Mishkan, and later in the Bais Hamikdosh.

The Parshah, and the entire book of Vayikroh, begins by telling us that Hashem called out to Moshe[1]; “And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying.” What did Hashem say to Moshe? He said to him that he should say to the Jewish people[2] “… When a man from among you brings a sacrifice to Hashem, from animals, from cattle or from the flock you shall bring your sacrifice.”

There are four different ways of saying “a man” in the Hebrew language[3]. In the verse’s Hebrew, the word “Adam – אדם” is used. Why did the Torah choose this particular word? Rashi explains that this word is used as an allusion to the first man, who was named Adam. Rashi tells us as follows. “… Just as Adam, the first man, never offered sacrifices from stolen property, since everything was his, so too, you must not offer sacrifices from stolen property.”

We need to understand this. How can Rashi say that the entire world belonged to Adam? Granted, when he was created, he was the only person in the world. He was surrounded by everything, including all of the animals, from which he could bring a sacrifice.  Nevertheless, he had not actually acquired any of them; he had certainly not acquired “everything.” According to Jewish law, in order to own something, one must first make an acquisition through various means. We find that Adam had taken no such action!

This can be understood by a teaching of the Rambam. He tells us that[4] “whatever land a king conquers belongs to him. He may distribute it to his servants and soldiers as he sees fit; he may also retain as much for himself as he sees fit.”

From this we understand, that for a king no manner of acquisition is needed. All that he needs to do is to conquer land. The only reason that is necessary is because the land originally belonged to someone else. Had there been no previous owner, there would be no need for military conquest.

This was true of Adam. He was blessed that he would[5] “fill the earth and subdue it.” He had the status of a king; hence the world was his.

Each of us has control of our possessions, our portion in this world. May each of us take advantage, and use our portion in the world in the service of Hashem. In this manner we will certainly bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Beginning with Page 8

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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 1:1.

[2]. Our Parshah, Vayikroh 1:2.

[3]. Ish, Gever, Adam and Enosh; איש, גבר, אדם, אנוש

[4]. Laws of Kings, Chapter 4, Paragraph 10.

[5]. Parshas Bereishis, Bereishis 1:28.

This week’s Torah portion is Vayikroh. It is the beginning of the third book of the Torah, which largely deals with the sacrifices which were offered in the newly erected Mishkan, and later in the Bais Hamikdosh.

The Parshah, and the entire book of Vayikroh, begins by telling us that Hashem called out to Moshe[1]; “And He called to Moshe, and Hashem spoke to him from the Tent of Meeting, saying.” What did Hashem say to Moshe? He said to him that he should say to the Jewish people[2] “… When a man from among you brings a sacrifice to Hashem, from animals, from cattle or from the flock you shall bring your sacrifice.”

There are four different ways of saying “a man” in the Hebrew language[3]. In the verse’s Hebrew, the word “Adam – אדם” is used. Why did the Torah choose this particular word? Rashi explains that this word is used as an allusion to the first man, who was named Adam. Rashi tells us as follows. “… Just as Adam, the first man, never offered sacrifices from stolen property, since everything was his, so too, you must not offer sacrifices from stolen property.”

We need to understand this. How can Rashi say that the entire world belonged to Adam? Granted, when he was created, he was the only person in the world. He was surrounded by everything, including all of the animals, from which he could bring a sacrifice.  Nevertheless, he had not actually acquired any of them; he had certainly not acquired “everything.” According to Jewish law, in order to own something, one must first make an acquisition through various means. We find that Adam had taken no such action!

This can be understood by a teaching of the Rambam. He tells us that[4] “whatever land a king conquers belongs to him. He may distribute it to his servants and soldiers as he sees fit; he may also retain as much for himself as he sees fit.”

From this we understand, that for a king no manner of acquisition is needed. All that he needs to do is to conquer land. The only reason that is necessary is because the land originally belonged to someone else. Had there been no previous owner, there would be no need for military conquest.

This was true of Adam. He was blessed that he would[5] “fill the earth and subdue it.” He had the status of a king; hence the world was his.

Each of us has control of our possessions, our portion in this world. May each of us take advantage, and use our portion in the world in the service of Hashem. In this manner we will certainly bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Beginning with Page 8

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe 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 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 1:1.

[2]. Our Parshah, Vayikroh 1:2.

[3]. Ish, Gever, Adam and Enosh; איש, גבר, אדם, אנוש

[4]. Laws of Kings, Chapter 4, Paragraph 10.

[5]. Parshas Bereishis, Bereishis 1:28.