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Pearls of Rashi – Pekudei II

rebbeteachesrashi · March 7, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

With this week’s Parshah, Pekudei, we conclude the second book of the Torah, Shemos. The past five portions dealt with all of the details associated with the Mishkan. The last chapter of our Torah portion, tells us that[1] “On the day of the first month, on the first of the month, you shall set up the Mishkan of the Tent of Meeting.” This means to say that the Tabernacle was finally complete, and was ready to use.

After telling us all of these details, the Torah says that[2] “… the cloud rested upon it and the glory of the Lord filled the Mishkan.” Throughout the years of travelling in the wilderness, this cloud served to let the Jews know when to travel. “When the cloud rose up from over the Mishkan, the Jews set out in all their journeys. But if the cloud did not rise up, they did not set out until the day that it rose[3].”

The concluding words of this chapter, and the entire book of Shemos, is[4] “For the cloud of Hashem was upon the Mishkan by day, and there was fire within it at night, before the eyes of the entire house of Israel in all their journeys.” Rashi explains that “each journey that they were traveling, the cloud would rest in that place where they camped. The place of their encampment is also called a journey … Since from the place of their encampment they resumed their journeys, they are all called ‘journeys.’”

Rashi here is teaching us a very deep lesson. The book of Shemos begins by telling us of a tragic descent; the exile of the Jews in Egypt. It later tells us of an equally great ascent; drawing G-dliness into the world as a result of the exodus from Egypt, the giving of the Torah, and building the Mishkan.

Here the Torah is telling us, that this great ascent actually began with exile. We see this from Rashi’s comments. “Since from the place of their encampment they resumed their journeys, they are all called ‘journeys.’” The entire purpose of each encampment was the journey, i.e. the ascent, which would follow it. In other words, the purpose of exile is the redemption which follows it.

Once and for all, may we finally see with our own physical eyes the ultimate redemption now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 238

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, Shemos 40:2.

[2]. Our Parshah, Shemos 40:35.

[3]. Our Parshah, Shemos 40:36-37.

[4]. Our Parshah, Shemos 40:38.

Pearls of Rashi – Pekudei

rebbeteachesrashi · March 6, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week’s Torah portion, Pekudei, is the fifth and final Torah portion which discusses in detail the Tabernacle. We are told of Hashem’s command to Moshe to build each of its individual vessels and each of the priestly garments, which were needed for the Kohanim to serve in the Mishkan. The Torah also tells us of the Jew’s donations in order to carry this out. Furthermore, we are also told that the Jews actually carried out these commands and succeeded in constructing the Mishkan according to Hashem’s commands.

Our Parshah begins telling us that they took inventory of all of the materials which were donated. Our Torah portion begins that[1] “These are the numbers of the Mishkan, the Mishkan of the Testimony, which were counted at Moshe’s command …” Rashi cites the words “these are the numbers,” and explains that this refers to taking inventory. He explains that “In this Parshah, all the weights of the donations for the Mishkan were counted; (including those) of silver, of gold, and of copper. All its implements for all of its work were (also) counted.”

This verse seems to present a difficulty. Why does it say “the Mishkan, the Mishkan of the Testimony,” repeating the word Mishkan? Rashi cites the words “the Mishkan, the Mishkan,” and explains that the word Mishkan is written “twice. This alludes to the Temple, which was taken as collateral (the Hebrew word ‘Mashkon’[2]) by the two destructions[3], for Israel’s sins.”

We need to understand; why does the Torah choose to allude to the destruction of both Temples here? We are discussing the building of the Mishkan.

The explanation is, that in this manner the Torah is telling us that the Bais Hamikdosh is actually eternal. When one gives a security deposit in order to borrow money, it does not cease to exist. It is merely transferred temporarily from the borrower’s domain to that of the lender.

The same is true of the Bais Hamikdosh. Despite the fact that it was destroyed, it did not cease to exist. Due to our sins, Hashem held it as security. When the situation warranted, He returned it to us. This repeated itself yet a second time. However, with the coming of Moshiach it will be returned to us eternally.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 175

[1]. Our Parshah, Shemos 38:21.

[2]. The Hebrew words משכן – Tabernacle, and משכון – Security, are both almost identical. Rashi appears to be saying that they are related to each other.

[3]. The destruction of the first and second Temple.

Pearls of Rashi – Vayakhel II

rebbeteachesrashi · February 28, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

In this week’s Torah portion, Vayakhel, the Torah tells us the various items which the Jews were commanded to donate for the building the Mishkan and the vestments for the Kohanim[1]. The Torah then tells us in detail what was made from these donations[2].

Among the items listed were the pegs; “the pegs of the Mishkan, and the pegs of the courtyard and their ropes[3].” Why was there a need for pegs? Rashi cites the words “the pegs,” and explains as follows. “(They were) driven (into the ground). The ends of the curtains were tied with them into the ground, so that they would not move with the wind.”

It seems quite straightforward; the pegs were used in order to make sure that the curtains would not blow in the wind. Rashi is clearly explaining the simple meaning of the verse. As we have discussed many times, Rashi’s goal is to explain the Torah’s meaning (even) to a beginning student. However, it contains allusions to the Torah’s greatest secrets. The Alter Rebbe once said that[4] “Rashi’s commentary on Chumash is the ‘wine of Torah.’ It opens the heart and uncovers the essential love and fear (of Hashem).” So too, Rashi’s short comments contain a tremendous, deep lesson for us in the service of Hashem.

Suppose that one has a student. He wishes to establish within him resolve in his dedication to Torah and Mitzvos. It is necessary to assure that he can stand firmly against all of the impure “winds” that are “blowing” outside. There are many “spirits,” ideas, which seem to repeat themselves during each era. When they repeat themselves, they are called by different names, but the reality is that they are just the same old philosophies with a slight “makeover.” Even those that are truly different, have certain factors in common. They are against the purity and holiness of Torah, are all popular among the academic community, and due to their popularity, it is difficult for the masses to stand up to them.

The teacher must be certain that the student’s dedication is ‘driven into the ground.’ Even the ends of the curtains, the seemingly ‘less important’ areas of Torah and Mitzvos, were tied with them, the students, into the ground. This is in order that they not move with the wind.” The student’s Torah must be complete in each and every detail, to assure that their Torah does not “blow away” with every “new” wind. As a result of remaining strong in our faith, we will certainly merit Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Beginning with Page 185

[1]. Our Parshah, Shemos 35:5-9.

[2]. Our Parshah, Shemos 35:11-19.

[3]. Our Parshah, Shemos 35:18.

[4]. See Hayom Yom, entry for Shevat 29.

Pearls of Rashi – Vayakhel

rebbeteachesrashi · February 27, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read the Torah portion Vayakhel. Moshe gathers the entire Jewish nation together, and discusses the laws of Shabbos. He then tells them to donate the materials which would be needed for constructing the Mishkan.

Moshe introduces the discussion of the Mishkan by saying that[1] “… this is the word that Hashem has commanded me to say.” Rashi cites the words from the verse “this is the word that Hashem has commanded.” He explains that Hashem has commanded “me to say to you.”

We need to understand what Rashi is adding to our understanding of Moshe’s words. Obviously, Moshe is telling us that which Hashem had commanded him to say to us! There does not seem to be a need for any explanation whatsoever.

The explanation is, that the word saying (לאמר in Hebrew), always connotes transmitting words to someone else. Moshe was commanded to tell us these commandments, but not to actually perform them. This explains why Rashi says further on[2], that “Moshe had done no work in the Mishkan.” However, this leaves us with another question. Why did Moshe, of all people, not participate in building the Mishkan?

This can be understood by examining a deeper aspect of this. Moshe’s entire being was Torah. Therefore, he was the one and only who received the Torah from Hashem for all Jews in all generations. Our Sages tell us[3] that “young students studying Torah are not permitted to neglect their learning to build the Bais Hamikdosh.” If this is true of the Torah study of young children, how much more so is it true of Moshe’s Torah study? That is the reason that Moshe was not involved in the building of the Tabernacle. The entire point was that his level, that of Torah, is even higher than that of the Mishkan.

However, he was the one and only that could convey this important commandment, this part of the Torah, to the Jews. The reason that Hashem told it to him was in order that he would be able to command it to us. That is why Rashi writes, “to command it to me to say to you.”

There are those who can, hence must, make Torah their constant occupation. For one who can, this is an even higher form of Divine service than transforming the “gold, silver and copper” of the world into a G-dly sanctuary. Nevertheless, this does not exempt them from learning Torah with others. They must teach others who are not exclusively devoted to Torah study how to transform this physical world into a sanctuary for Hashem.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Pages 221-224

[1]. Our Parshas, Shemos 35:4.

[2]. Rashi’s comments to Parshas Pekudei, Shemos 39:33.

[3]. See Talmud Shabbos 119, b.

Pearls of Rashi – Ki Siso II

rebbeteachesrashi · February 22, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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

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

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

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

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

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

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

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

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 21, Page 237

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

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

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

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

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

Pearls of Rashi – Ki Siso

rebbeteachesrashi · February 19, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read Parshas Ki Siso, which tells us of the Mitzvah of giving a half – Shekel. The Torah says that[1] “this they shall give … a half shekel according to the holy Shekel.” The Parshah teaches us that this half-Shekel provides a Jew with[2] “an atonement for his soul.” Rashi cites the words “this they shall give,” and explains as follows. “He (Hashem) showed him (Moshe) a sort of coin of fire weighing half a shekel, and He said to him, ‘Like this one they shall give.’”

Why does Rashi find it necessary to explain that Hashem showed something to Moshe? The reason is because the Torah uses the word this; “this they shall give.” The word this always refers to that which one can point at.

However, this still is difficult to understand. Rashi primarily explains the simple meaning of the Torah. Why does he need to write that G-d showed Moshe a coin of fire? Why could He not have shown him a simple silver coin. This does not at all seem to fit with the simple meaning of the verse.

The explanation is, that Moshe was shocked when Hashem told him that by giving a half shekel one can attain “atonement for his soul.”

This can be explained with an analogy. A young man desired to become a goldsmith. He went to an experienced smith in order to learn the trade he wished to pursue. The teacher was very clear, and in a short time his student learned the trade. There was just one thing which the teacher did not mention. He left this out, because he assumed that the student would understand this on his own. In order for his work to have any affect, he must first light a fire under the silver or gold. When the student returned home to practice his trade, he did exactly as he was taught. The one thing which he did not do, was to light a fire under the raw material. It is understood that his work was in vain; it did not change the metal at all.

This is why Hashem showed Moshe a coin of fire. Merely giving a coin does not provide one with “atonement for his soul.” It is only when he “light a fire” under it that it has any affect. He must give it with the excitement which comes from the essence of his soul. Then, and only then, can it atone for him.

We must all learn from this, that every Mitzvah we fulfill, and all of the Torah which we learn, must come from the depths of our hearts. Then, we will bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Page 529

[1]. Our Parshah, Shemos 30:13.

[2]. Our Parshah, Shemos 30:12.

Pearls of Rashi – Tetzaveh II

rebbeteachesrashi · February 15, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read the Torah portion Tetzaveh. It tells us of the inauguration of the tribe of Levi as the aristocracy of the Jewish nation. It is known that after the giving of the Torah, a sin was committed with the golden calf. The entire tribe of Levi would have nothing to do with this. In that merit, Moshe’s brother Aharon, his children, and their descendants for all generations were chosen to perform the service in the Bais Hamikdosh. The remainder of the tribe would serve as their assistants.

This portion teaches us of the “Bigdai Kehunah,” the priestly vestments which were worn by the Kohanim at the time that they performed the service in the Mishkan, and later in the Bais Hamikdosh. It then tells us of the offerings which were brought as their inauguration into the Kehunah[1]; “this is the thing that you shall do for them to sanctify them to serve Me (as kohanim) …”

The Torah follows this by telling us the specific offerings which were to be brought. Among these were[2] “unleavened bread and unleavened loaves mixed with oil, and unleavened wafers anointed with oil …”

How were the unleavened wafers anointed? Rashi cites the words “anointed with oil,” and explains as follows. “After they were baked, Moshe would anoint them in the shape of the Greek letter ‘Kof – כ,’ (‘Chi,’ which was pronounced like the Hebrew ‘Kof’). Its shape resembles the Hebrew letter ‘Nun – נ.’”

Rashi is always frugal with his wording; he always uses as few words as possible. Why does he tell us that it was anointed in the shape of a Greek letter, which is shaped like a Hebrew letter? He could have simply written that it was shaped like the Hebrew letter “Nun.”

One explanation is that Rashi is emphasizing the letter “Kof – כ,” which is the beginning of the word “Kohen – כהן.“ This entire procedure is related to Kohanim, which is expressed in its every facet.

This may possibly be related to the fact that[3] “In the various studies that have been done with Jewish males in numerous parts of the world, both Ashkenazim and Sephardim, over 98 percent of those who claimed to be Kohanim were found to have the Y-chromosome Alu Polymorphism (YAP) marker. The is because the male Y-chromosome does not change from generation to generation. In other words, everything related to Kehunah screams out that it comes directly from Aharon the High Priest[4].

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 26, Page 239

[1]. Our Parshah, Shemos 29:1.

[2]. Our Parshah, Shemos 29:2.

[3].https://www.chabad.org/library/article_cdo/aid/762109/jewish/Raise-Your-Hand-If-Youre-A-Kohen.htm

[4]. This addition is the surmise of Rabbi Mendelsohn, who accepts total responsibility for its validity.

Pearls of Rashi – Tetzaveh

rebbeteachesrashi · February 13, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read Parshas Tetzaveh. This portion tells of many things concerning the Kohanim and the Mishkan; however, it begins by telling us of the Mitzvah of lighting the Menorah every day in the Mishkan (and later in the Mikdash). In fact, the Parshah begins with the words[1], “And you (Moshe) shall command the children of Israel, and they shall take to you (Moshe) pure olive oil, crushed for lighting, to kindle the lamps continually.” Rashi cites the word “pure,” and explains that it means “without sediment.”

We need to understand what Rashi is adding to our understanding of this verse. Rashi teaches the beginning student how to understand every word of the Torah. The Hebrew word which the Torah uses for pure, “זך – Zach,” always means just that; free of any extraneous items, meaning pure, unadulterated. The beginning student knows this. Rashi does not seem to be adding anything that we do not already know!

The explanation is, that Rashi is telling us how the verse is to be read. The Torah’s words “pure olive oil” could also be translated “oil from pure olives.” Rashi is letting us know that the Torah is not commanding us regarding the purity of the olives, meaning that they must be clean and good looking. Rather it is telling us that the oil must be free of sediment; meaning pure olive oil.

How does Rashi know the correct reading of the verse? At the time that the Jews received this command, they were in the wilderness. There were no olive trees from which to select the best quality olives. However, they did have olive oil, which they had brought from Egypt. Hence, they were commanded to use only the very best quality oil with which to light the Menorah.

The Menorah illuminated the entire world, just as our Mitzvos do. While doing a Mitzvah, we must use only the very best we have. This includes both the best, purest items that we have, and our greatest strengths.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 127

[1]. Our Parshah, Shemos 27:20.

Pearls of Rashi – Terumah II

rebbeteachesrashi · February 7, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read Parshas Terumah. It tells us of Hashem’s detailed commands to build the Mishkan – Tabernacle, and the manner in which it must be constructed. Similarly, it tells us of the construction of the vessels which were to be used in the Tabernacle as part of the daily service which was performed there.

Among these vessels was the Menorah. It was to stand within the Mishkan, and was lit every day. The Torah tells us that[1], “you shall make a menorah of pure gold. The Menorah shall be made of hammered work; its base and its stem, its goblets, its knobs, and its flowers shall be (one piece) with it.”

Why does the Torah use the passive voice (“the Menorah shall be made”), rather than the active voice (you shall make the Menorah)? As usual, Rashi explains this to us. He cites the words from our verse “the Menorah shall be made,” and explains as follows. “(It shall be made) by itself. Since Moshe found forming the Menorah difficult, Hashem said to him, ‘Cast the talent (about sixty-four pounds of gold) into the fire, and it will be made by itself.’ Therefore, it is not written, you shall make, but rather it shall be made.”

However, we need to understand Rashi’s words. G-d’s commands regarding the Tabernacle and its vessels were extremely intricate. Granted, the Menorah was extremely detailed. Nonetheless, we need to understand what specific detail Moshe found difficult with this particular item. We cannot say that the construction of the Menorah was more difficult than that of other items, which were all extremely detailed.

This can be explained as follows. The Sages tell us[2] that the Menorah served as “testimony to the entire world that Hashem’s presence rests among the Jews.” In other words, the Menorah served to illuminate the world, not just the Mishkan. That was Moshe’s difficulty. He understood the building of the Menorah with all of its details. However, he could not understand how a physical candelabra could illuminate the spiritual darkness of this world.

Hashem answered his question as follows. Granted, something of this nature cannot be accomplished by a human being. However, throw the piece of gold into the fire, and I will make it into a Menorah. I will give it the ability to bring light to the spiritual darkness.

Everything in Torah provides us with a lesson for all times. May the Menorah within each of us cause the world to shine, and bring Moshiach now!

Have a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 174

[1]. Our Parshah, Shemos 25:31.

[2]. Talmud Shabbos, Page 22, b.

Pearls of Rashi – Terumah

rebbeteachesrashi · February 4, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read Parshas Terumah. It tells of Hashem’s detailed commands to Israel to build the Mishkan – Tabernacle; this was the “portable” Temple which the Jews travelled with for the forty years during which they wandered in the wilderness.

The Mishkan was built from materials which the nation donated in the desert. Hashem told Moshe to[1] “speak to the Jewish Nation, and have them take for Me an offering…” Rashi cites the words “and have them take for Me,” and explains as follows. “for me, (in other words) dedicated to My name.”

There is a well-known question which many commentaries ask regarding this verse. Why were the Jews told to “take for Me an offering?” It would seem to have been more appropriate to command them to “give Me an offering!” They were not taking the donations for Hashem’s sake; they were giving them!

We can answer this question and understand our verse together with Rashi’s comments on a deeper level. We are all aware that we must give Tzedokoh for Hashem’s sake, i.e. for the sake of the Mitzvah. However, it seems counter-intuitive for one to take, to receive a donation for Hashem’s sake. After all, he accepts the donation with the intention of feeding himself and his family. The Torah is telling us here that we must also receive Tzedokoh for the sake of the Mitzvah.

It is written in holy books[2] the reason Hashem created the world in such a manner that the poor must receive from the wealthy. This is in order that Tzedokoh and kindness should exist in the world.

That is why one who is impoverished must receive money from he who is wealthy. This must be done for Hashem’s sake. Only in this manner is it assured that G-d’s purpose in creation will be carried out; there will be goodness and kindness in the world.

May we all share what we have with those around us. Then we can be sure that the redemption will come in the merit of Tzedokoh.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 3, Beginning with Page 908

[1]. Our Parshah, Shemos 25:2.

[2]. See Sefer Hamaamorim 5628 (1868) the discourse beginning with the words “Tiku.” See also Shemos Rabbah Chapter 31, 5, and the Midrash Tanchumah, ibid.

Rashi

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