This week we begin reading the fourth book of the Torah. It is called by the name Bamidbar – meaning “In the Wilderness.” Our Sages refer to it as Chumash Hapekudim, meaning the “Book of Counting.” We indeed find that this book begins with the counting of the Jewish people. This would seem to be the reason for the English name of this book, Numbers.

This book begins with the words (Bamidbar 1:1-2) “Hashem spoke to Moshe in the Sinai Desert in the Tent of Meeting on the first day of the second month. This was in the second year after the exodus from the land of Egypt. He said ‘Take the sum of all the Jewish people by families following their fathers’ houses. You shall take a head count of every male according to the number of their names.’” In the first verse Rashi cites the words “The Lord spoke… in the Sinai Desert… on the first of the month.” He explains that “Because they (the Jews) were precious to Him He counted them often. When they left Egypt He counted them (Shemos 12:37). When many fell because of the golden calf He counted them in order to know the number of the survivors (Shemos 32:28). When He came to cause His Presence to rest upon them (by erecting the Mishkan) He counted them. On the first of Nissan the Mishkan was erected. On the first of Iyar He counted them.”

This appears to be quite baffling. The reason for counting that which is precious is in order to know how much of it one has. There are people who will spend a great deal of time counting their money. The amount of money they have fluctuates, and it is their most precious possession. However, this obviously does not apply to the omniscient G-d!

The explanation is that counting expresses a special characteristic of that which is counted. Each “object” is counted as one; the greatest thing is not counted as any more than one, nor is the least significant thing counted as less than one. This expresses the greatness of each and every Jew. It has nothing to do with personal stature or accomplishment. Whether one is intelligent, refined or boorish, we each have a common denominator. Namely the soul which is clothed within us. The soul is a veritable part of G-d. Its essence is the “great equalizer.” From that perspective each of us is equal. That is the reason that G-d took a census. G-d expressed, i.e. revealed the greatness of each and every one of us.

This Parshah is always read before the festival of Shavuos, the time we received the Torah. Why did each and every one of us merit to receive Hashem’s law? Because just as the Torah is His Will and Wisdom, so too is every one of us a part of Him.

Wishing one and all a good Shabbos! May we all merit to receive the Torah in joy, and to internalize all of its holy teachings!

Rabbi Shmuel Mendelsohn

This week’s Torah portion tells us the wonderful rewards which Hashem will give us (Vayikroh 26:3) “If you follow My statutes and observe My commandments and perform them…” The fact that the Torah says in the same verse “follow My statutes” and “observe My commands” seems to be repetitious. They both mean the same exact thing! Therefore Rashi cites the words “if you follow My statutes” and gives the following explanation. “I might think that this refers to the fulfillment of the commandments. However when the Torah says ‘and observe My commandments’ the fulfillment of the commandments is (already) stated. So what is the meaning of ‘If you follow My statutes’? It means that you must toil in the study of Torah.” In other words, when the Torah says to follow in Hashem’s statutes here what it really means is to toil in Torah study.

Many of the commentaries ask from where Rashi derives that this refers specifically to toiling in Torah study. We know that it does not mean Mitzvah observance. Perhaps it refers to Torah study? Why should we say that it means specifically toiling in Torah?

The Rebbe explains that Torah study is one of the 613 Mitzvos; hence it could not refer to simply learning Torah. Several words further it says “observe My commands, which already includes Torah study. It must mean a particular facet of learning. Therefore Rashi explains that it means toiling in the study of Torah; striving, sweating in order to come to a proper understanding of what the Torah means.

All Mitzvos can be performed according to the “letter of the law.” One can perform the bare minimum requirements and still fulfill his obligation. However in order to really be a servant of Hashem one must use all of his faculties in order to carry out G-d’s Will. Granted, by studying one chapter of Torah evening and morning one can fulfill Hashem’s commandment to study. However, that is not enough for one who realizes that Torah is his “reason for being.” It is only by toiling with every fiber of ones being that he expresses his true commitment to Torah.

The rewards listed here begin with (Vayikroh 26:4) “I will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit…” They are increasingly greater, concluding with (Vayikroh 26:13) “…leading us upright” to the complete and true redemption through our righteous Moshiach. The only way to receive all of these rewards is by using our entire being to serve G-d Almighty!

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

Rabbi Shmuel Mendelsohn

The beginning of this week’s Parshah, Emor, discusses the prohibition against Kohanim allowing themselves to become ritually impure, Tomei. The very first verse of the Torah portion is (Vayikroh 21:1) “Hashem said to Moshe, ‘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 admonish the adult Kohanim to be responsible for the minors (that they must not 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.

We know that Rashi is extremely particular and precise with the words which he uses in his comments. The Hebrew word “Lehazhir – להזהיר” which we have translated “admonish” is more literally “to warn.” There were other words which Rashi could have chosen. Why did he choose this particular word?

The previous Lubavitcher Rebbe, Rabbi Yosef Yitzchok Schneersohn, writes that the word “Lehazhir” is also related to the word “Zohar – זוהר.” This word means radiance or light. Hence 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. If he does so, not only will the student benefit. This will also cause the teacher to grow.

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

Rabbi Shmuel Mendelsohn

This week’s Torah portion, Acharei-Kedoshim, begins by teaching us 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 that these commandments were given (Vayikroh 16:1) “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 explains that (ibid.) “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, des 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 the way 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 behavior.

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 and lose his soul. Therefore Hashem warned him of the consequences.

Maimonides teaches us (Laws of the Sabbatical Year, Chapter 13, 13) 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.” We see that all 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 were created to serve Hashem in this world.

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

Rabbi Shmuel Mendelsohn

This week we read the Torah portion of Tazria-Metzora. It discusses at great length a skin disease which was called Tzora’as. This illness is commonly mistranslated as leprosy. In reality the one thing that Tzora’as and leprosy had in common was that both affected human skin. Tzora’as would cause white blotches to appear on one’s skin.

Tzora’as was purely a spiritual illness; it was caused by the sin of slander rather than a germ. It could only be diagnosed by a Kohen. It rendered one ritually impure. As a result of gossiping about a fellow Jew one would become defiled, and hence would be separated from the community Likewise it could only be cured by a Kohen. This Kohen would need to perform a sacrificial ritual as described in this Parshah. It would heal the Tzora’as and allow him to return to the community. The Kohanim could accomplish this because they were the disciples of Aharon, who was the first Kohen. eHe had the unique quality that he was (Pirkei Avos 1, 12) “a lover of peace, a pursuer of peace, one who loves the creatures and draws them close to Torah.”

Aside from a body, the affliction of Tzora’as could also affect a garment, as it is written in our Torah portion (Vayikroh 13:47) “the garment that has the lesion of Tzora’as upon it, on a woolen garment, or on a linen garment …”

It would also affect the homes within which the Jewish people would settle in the Land of Israel. The Torah tells us (Vayikroh 14:34) that “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 explains that “This is good news for them that lesions of Tzora’as will come upon them. The Emorites had hidden away treasures of gold inside the walls of their houses during the entire forty years that the Jews were in the desert, and through the lesion, he will demolish the house (see verses 43-45) and find them.”

The verse specifically says that it is discussing the time that the Jews enter the land of Canaan. Why does Rashi make reference only to the Emorites, who were only one of the seven Canaanite nations? This is because the Hebrew name Emorite (אמורי) is related to the Hebrew verb Emor (אמור) which means “to say.” Rashi is letting us know the cause of the lesions. He is telling us that they come from inappropriate speech.  However, he is also telling us that they contain treasures. If we transform the negative speech about others to speech of Torah, Mitzvos and prayer, we will be able to access the real treasures which they contain.

Wishing one and all a wonderful Shabbos and a happy and healthy summer!

Rabbi Shmuel Mendelsohn

 

 

This Shabbos we read the Torah Portion of Shemini. It tells us of how after finally completing the construction of the Mishkan – Tabernacle, it was inaugurated. Each day for seven consecutive days, Moshe erected the Tabernacle, performed all of its service and disassembled it. Now, on the eighth day, it was to be used in earnest. It was assembled, and stood for as long as the Jews would remain encamped. Aharon took his rightful position as the High Priest. After performing his service, the Torah tells us that (Vayikroh 9:22) “and Aharon lifted up his hands towards the people and blessed them …” Rashi explains that he blessed them with the Priestly Blessing (Bamidbar 6:22-27) “May the Lord bless you …, may He cause His face to shine upon you … and may He lift up His face toward you …”

Many of the commentaries question Rashi’s words here on two counts. For one thing, at this point the Kohanim were not yet commanded to bless the Jewish people. Why explain that Aharon used this particular blessing which was not yet given to us? Secondly, it is known that the Priestly Blessing consists of the three blessings which Rashi specifies. What need is there to spell out exactly which blessing it was?

The explanation is that Aharon’s intent was not to fulfil the Mitzvah of blessing the Jews with this special blessing. Earlier the Jews had committed a terrible sin with the “Golden Calf.” By G-d causing His presence to rest in the Mishkan, Hashem was telling them that they had atoned for this sin. Therefore Aharon’s blessing began with “May the Lord bless you.” He Himself would deliver all blessings. He then blessed them that He may cause His face to shine upon the Jews. His radiant, smiling face should rest among the Jewish Nation. Finally, may He lift up His face toward you, and forgive you for all sins.

May we all merit these blessings each and every day!

Wishing one and all a wonderful Shabbos and a happy and healthy summer!

Rabbi Shmuel Mendelsohn

This week we read the Torah portion of Tzav. At the beginning of the Parshah, Hashem tells Moshe (Vayikroh 6:2) to “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 for all times. Every command must be fulfilled with the greatest alacrity. Even a minimal amount of thought into the great privilege afforded to us to actually fulfill G-d’s commands must inspire us. I must invest all of my G-d given abilities to fulfill each Mitzvah as well as I can. I must never delay fulfilling His Mitzvos; rather I must perform His commandments as quickly as possible.

Along these lines, the Torah commands us (Shemos 12:17) that “you shall watch over the Matzos …” The word Matzos, meaning unleavened bread, and Mitzvos, meaning commandments, can both be spelled the same in Hebrew. Based on this Rashi quotes (ibid.) from the Sages “do not read ‘the Matzos,’ rather read ‘the Mitzvos.’ We may not permit the Matzos to become leavened. In the same manner, 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!

Wishing one and all a wonderful Shabbos and a happy and kosher Pesach!

Rabbi Shmuel Mendelsohn

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 the various types of sacrifices and their pertinent laws. The first sacrifice which the Torah discusses here is a burnt offering. Regarding this sacrifice, the Torah tells us that (Vayikroh 1:9) “… a burnt offering, a fire offering, with a pleasing fragrance to the Lord.” The same phrase is used numerous times in the Torah regarding offerings. Obviously this is meant allegorically; Hashem is not pleased by a particular fragrance. Rashi explains that the meaning of the phrase is that “this sacrifice gives Me pleasure for I commanded and My will was fulfilled!”

This is obviously an allegory as well; man does not have the power to either please or displease G-d. However this is easier to understand than the literal meaning of the verse. Hashem chose to create a world, inhabit it with people and give them an instruction manual (the Torah) which teaches 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 any 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. Following the “instruction manual” and accepting Hashem as our King is a satisfying experience.

The only 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 wonderful Shabbos and a happy and kosher Pesach!

Rabbi Shmuel Mendelsohn

In this week’s Torah portion, Vayakhel-Pekudei, we read about how Moshe Rabbeinu finally completed setting up the Tabernacle – Mishkan. It had been inaugurated for seven days. Now it was ready to serve its role as Hashem’s dwelling place in this world. It was the central location from which G-dliness would be revealed to the physical world.

There were many jobs which Moshe Rabbeinu performed in order to prepare the Tabernacle. Among them was that (Shemos 40:20) “he took and placed the testimony into the ark (called the Aron in Hebrew), put the poles upon the ark, and placed its cover upon it from above.” Rashi explains that the word “testimony” refers to the two tablets, meaning Torah.

The Midrash tells us (Shemos Rabbah Chapter 83, 2) that “at the time that G-d commanded Moshe to build the Mishkan, he related the news to Betzalel. Betzalel asked Moshe what the Mishkan is. To this Moshe responded that it is the place in this world where Hashem would cause His presence, the Shechinah to rest. Furthermore, from there He will teach Torah. Betzalel asked Moshe where specifically the Torah would rest. To this Moshe responded that it would rest in the ark.”

This Midrash seems to pose a difficulty based on a famous teaching of the Ramban. The Ramban writes that the purpose of the Tabernacle is to serve as the place where the Shechinah rests. Where specifically within the Mishkan does it rest? Hashem’s presence rested primarily in the ark. How can we reconcile the Midrash which says that the Aron served as the resting place of Torah, with the Ramban who says that it was the resting place of the Shechinah?

Perhaps we can explain this as follows. Both the Midrash and Rashi may be alluding to the fact that Torah is the greatest way to cause the Shechinah to rest among the Jews.

The two primary ways in which Jews connect with G-d is through Torah and Mitzvos. Through fulfilling a Mitzvah one carries out Hashem’s Will, which is obviously a great thing. However, the person does not become united with the Mitzvah. One who puts on Tefillin is fulfilling G-d’s Will. However, once he removes the Tefillin from his head and his arm, he is no longer connected to the Mitzvah.

Torah, however, is a completely different thing. It is Hashem’s Will and Wisdom. Being a complete unity, He, His Wisdom and His Will are one. When one learns Torah and grasps it, the person is actually grasping Hashem Himself. Because the person remembers and internalizes what he learns, he is united with G-d even after he puts the Torah book back on the shelf. It is an everlasting bond.

Each facet of the entire Mishkan provided a dwelling place for Hashem. However, no other place within the Tabernacle could compare to the Aron, which contained the two tablets, which are the idea of Torah study.

Wishing one and all a wonderful Shabbos and a happy and kosher Pesach!

Rabbi Shmuel Mendelsohn

In this week’s Torah portion, Ki Siso, we find the tragic story of the “golden calf.” When Moshe Rabbeinu descended from Mount Sinai after 40 days and nights, he saw the great sin of his nation. His reaction was to break the two tablets of stone which were miraculously engraved by the Almighty Himself.

Subsequently, our “Faithful Shepherd” prayed and exerted himself greatly in order to attain G-d’s forgiveness for His nation. It was then that Hashem commanded Moshe to engrave a second set of tablets. He told Moshe (Shemos 34:10) “Carve out for yourself two stone tablets like the first ones. I will inscribe upon the tablets the words that were on the first tablets which you broke.” Rashi comments with an allegory. “This can be compared to a king who went abroad and left his betrothed with the maidservants. Because of the immoral behavior of the maidservants, she acquired a bad reputation. The person appointed to defend her should any problems arise, got up and tore her marriage contract. He said that if the king decides to kill her, I will tell him that she is not yet your wife. The king investigated and discovered that only the maidservants were guilty of immoral behavior. He was therefore appeased. The one responsible for her told the king to write her another marriage contract because the first one was torn up. The king responded that, ‘You tore it up. Buy another sheet of paper, and I will write it for her myself.’ Likewise, the king represents the Holy One blessed be He. The maidservants represent the mixed multitude. The one responsible for the bride is Moshe, and the betrothed of the Holy One blessed be He is the Jewish Nation. That is why Hashem told Moshe to carve it for himself.” With this allegory Rashi explains (among other things) why Moshe Rabbeinu broke the first set of tablets.

When the Torah tells us what actually took place, it says that when Moshe descended from Mount Sinai and saw what was happening (Shemos 32:19) “he became angry and threw the tablets from his hands, shattering them at the foot of the mountain.” There Rashi gives a different explanation. He writes that “Moshe said to himself, that regarding the Passover sacrifice which is only one of the commandments, the Torah said that ‘no estranged one may eat of it.’ The entire Torah is here; meaning that the Ten Commandments include all of the Torah. All of the Jews are idolaters. How can I give it to them?” We need to understand why Rashi gives two completely different explanations for what is apparently the same thing!

The Rebbe explains that there are two aspects of Moshe’s behavior which one could question. How could he break the tablets which were made by Hashem? Furthermore, he was commanded to give them to the Jews. How could he be derelict in fulfilling this command? Rashi’s explanation in our Torah portion answers the first question. He broke the tablets in order to help find an out, a basis for assuring that Hashem would forgive the Jews. Rashi’s earlier explanation teaches us why Moshe did not present the Jews with the tablets as he was commanded.

This should teach us the extent to which we must go to reach out to every Jew, even one who seems to be worshipping gold (i.e. money), and draw them closer to Hashem.

Wishing one and all a wonderful Shabbos!

Rabbi Shmuel Mendelsohn