Click here for a printable version.

This week’s Torah portion, Bechukosai, begins by telling us that we must[1] “follow Hashem’s statutes, observe His commandments and perform them….” Rashi tells us that “following His statutes refers to toiling in Torah study.” In other words, we must both toil in Torah study and fulfill all of the Mitzvos.

The Torah goes on to say that as a reward for this, Hashem[2] “will give your rains in their time, the Land will yield its produce, and the tree of the field will give forth its fruit….”

In other words, Hashem promises us physical rewards; He will provide us with rain, produce, fruit, and all of our physical needs. Some commentators ask about this; why should spiritual work, toiling in Torah study and being stringent in Mitzvah observance, be repaid with physical benefits? We know that Hashem always pays “measure for measure.”

We can explain this as follows. Regarding Torah, we say that[3] “it is our life and the length of our days.” This does not only mean that Torah adds an extra facet to the life of a Jew. It is not merely a part, albeit a significant factor, of the Jew’s life. Instead, Torah is the very essence of his life.

This fact is not only expressed in the spiritual life of a Jew; instead, it influences all of the physical and bodily aspects of a Jew’s life.

From this, it is clear that we cannot say that the only reward for Torah study is attaining high spiritual levels and achieving incredible levels of comprehending Hashem. This would not demonstrate the fact that Torah study encompasses every aspect of a Jew’s life. The reward is a natural result of the action one performed. If the only reward was spiritual, it would mean that Torah is only a part of his spiritual life. The fact that the reward is physical, “I will give the rain of your land at its time …,[4]” demonstrates that Torah permeates every aspect of our life.

Through each of us seeing to it that Torah and Mitzvos permeate our entire life, may we merit the coming of Moshiach now.

I wish one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 313

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Our Parshah, Vayikroh 26:3.

[2]. Our Parshah, Vayikroh 26:4.

[3]. See the Siddur, Evening Service.

[4]. Parshas Aikev, Devorim 11:13.

Click here for a printable version.

Our Parshah, Behar-Bechukosai, tells us that[1] “Hashem spoke to Moshe on Mount Sinai, saying.” This introduces the laws of the Sabbatical Year. Upon entering the Land of Israel, Hashem commanded us to work the land for six years. During the seventh year, the land would rest. We would not plow, plant or harvest. Whatever crops did grow on their own were considered ownerless; whoever wanted could eat them.

Rashi explains why the Torah tells us that Hashem gave us this Mitzvah at Mount Sinai. He asks, “What is the connection between Shemittah and Mount Sinai? Hashem gave us all commandments at Sinai! However, Hashem taught the general principles and details of Shemittah at Sinai. The same is true of all Mitzvos. Hashem gave us all Mitzvos, both their general principles and their details, at Sinai.”

“Hashem taught the general principles and details of all Mitzvos at Sinai,” is the opinion of Rabbi Akiva. Rabbi Yishmoel disagrees with him and says that “Hashem taught the general principles at Sinai. He taught the details at the Ohel Moed[2].”

Throughout the forty-nine years that the Jews traveled in the wilderness, Hashem appeared to Moshe in the Mishkan, at the Ohel Moed – the Tent of Meeting, and continued to teach him Torah. According to Rabbi Akiva, Moshe had already received to complete Torah at Sinai. According to Rabbi Yishmoel, he only received the general principle at Sinai. Throughout the years in the desert, he was taught all of the details.

Their differing positions in this matter may be related to the difference between them in their Divine service. Rabbi Yishmoel was a Kohen; he was sanctified to Hashem from birth. Hence, his service of Hashem was that of a Tzaddik. For a Tzaddik, it is enough to accept upon himself self-sacrifice for Hashem, which is the foundation of his service, at the beginning of the day (Sinai). That enables him to serve Hashem in an orderly manner throughout the day (the forty years of wandering).

Conversely, Rabbi Akiva was a descendant of converts. His G-dly service paralleled that of a Baal Teshuvah. He needed to exercise self-sacrifice throughout the entire day (the whole forty years).

May we all merit to bring Moshiach now as a result of our service of Hashem!

I wish one and all a Good Shabbos! May we all receive the Torah with joy and internalize it within ourselves!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 17, Page 283

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Our Parshah, Vayikroh 25, 1.

[2]. See the Talmud, Zevochim 115.

Click here for a printable version.

We discussed the Torah’s commandment to count Sefiras HaOmer earlier[1]; “And you shall count for yourselves, from the day after the rest day from the day you bring the Omer as a wave offering seven weeks; they shall be complete.”

The Hebrew in the original verse, which I translated as “rest day,” is Shabbos. Rashi cites the words “from the day after Shabbos” and explains that it refers to “the day after the holiday (of Passover).” With these words, Rashi clarifies that here the term Shabbos refers to Yom Tov. How does Rashi know this? From the Talmud, i.e., the Oral Law[2]. The Oral Law, which was given together with the Torah, teaches us that the word Shabbos in this verse means Yom Tov, i.e., a rest day.

In the time of our Sages, there was a radical cult called the Baisusim. These were Jews who did not accept the Oral Law. They followed what they thought to be the literal meaning of the Torah and did not accept the teachings of the Talmud. This group understood the word “Shabbos” at face value. This caused many debates between our Sages and this cult.

We need to understand why the Torah wrote the words “from the day after Shabbos.” Had it been written “the day after Passover” or “the second day of Passover,” it would have solved this difficulty.

To answer this question, we must first understand the spiritual idea of counting the Omer. We count forty-nine days. The reason is that there are seven emotional attributes of the Animal Soul. Each of these contains all of the others. This means that we must refine all; of these forty-nine attributes. That is the idea behind counting forty-nine days. The word Sefirah, meaning counting, also has the meaning of shining. We must cause them to shine.

How can we elevate and refine negative traits? Only with “the day after Shabbos.” Shabbos is the greatest of the seven weekdays. However, it is still a connected to nature; it is one of the seven days of the week. It is only by going after Shabbos, above Shabbos, that we can transform the entire world into G-dliness.

Once we complete the count and have all forty-nine days, we will be ready to receive the Torah of the fiftieth day.

I wish one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 265

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Our Parshah, Vayikroh 23:15.

[2]. See Talmud Menochos 65, b.

Click here for a printable version.

In this week’s Torah portion, Emor, the Torah commands us to count Sefiras HaOmer[1]; “And you shall count for yourselves, from the day after the rest day from the day you bring the Omer as a wave offering seven weeks; they shall be complete.” In other words, we begin our count on the second day of Pesach, i.e., the day we bring the Omer offering. We continue counting forty-nine days; the fiftieth day is the holiday of Shavuos.

Several medieval Halachic codifiers (Rishonim) decided that he may not continue counting if one misses a day of the count. The Shulchan Aruch decides[2] that if one misses a day, he should count without reciting the Berochoh.

Some explain this as follows. The commandment is to count forty-nine days. Consequently, if one missed a single day, he no longer has the Mitzvah.

This explanation is hard to understand. If the entire period is one large Mitzvah, why did the Sages establish to count a separate blessing each day? Furthermore, if we say that it is one Mitzvah if at some point one does forget to count, he has retroactively made a blessing in vain each day that he counted. This being the case, why did the Rabbis not institute saying one Berochoh on the last day?

It seems that we must say that each day that we count Sefirah is a different Mitzvah. Therefore, we recite a separate Berochoh each day. Hence, if one misses a day, the blessings made on the earlier days were not in vain.

The reason for the opinion that one may not continue counting with a blessing is because if one day is missing, the following day(s) are also missing. For example, I cannot say tonight that it is twenty-nine days if I miss one of the earlier days.

Please note that we do not say that it is the “twenty-ninth day.” Instead, we say that it is “twenty-nine days.” This means that we have the combined effect of all of the days leading to today. That cannot be said if one is missing one day.

Once we complete the count and have all forty-nine days, we will be ready to receive the Torah of the fiftieth day.

I wish one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 1, Page 270

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Our Parshah, Vayikroh 23:15.

[2]. Shulchan Aruch Orach Chaim Chapter 489.

Click here for a printable version.

This week’s Torah portion, Acharei-Kedoshim, begins by telling us the G-d told Moshe to relay to his brother Aharon, the Kohen Gadol, the service he would need to perform on Yom Kippur. The Torah tells us that this took place after the passing of Aharon’s two elder sons^[1], “And the Lord spoke to Moshe after the death of Aharon’s two sons …”

Why is it essential for us to know that Hashem said this after the death of Aharon’s two sons? Rashi quotes Rabbi Elozor ben Azariah, who explained it with a parable of two doctors visiting a patient. The first doctor told the patient not to eat cold foods or lie down in a chilly, damp place. The second doctor told him the same. However, he added the words “so that he should not die the way so-and-so died.” The patient listened to the second doctor. Likewise, Aharon and every subsequent High Priest would be careful not to enter the Holy of Holies besides Yom Kippur.

Why did Rashi need to use a parable involving two doctors? It would be enough to tell us what the second doctor said! Likewise, why did Rashi’s analogy have to discuss sick people at all? Seemingly, a healthy person being warned not to do something which could G-d forbid cost his life would have accomplished the same thing!

One who is ill will generally have a fever. No matter what the doctor tells him, he will want to cool himself off. It is only by warning him that eating cold food or laying down somewhere cold could have the ultimate adverse effect on him that he will listen. Likewise, the Kohen Gadol is sick; he is lovesick for G-d. He may feel that the only way to cool his passion is by entering the Holy of Holies, even on a day other than Yom Kippur. Therefore, the Torah warns him of the consequences of Aharon’s two elder sons, which causes him to heed the Torah’s command.

We must all dedicate our lives to bringing G-d’s presence into this world, just as a Kohen does. Hashem desired a dwelling place for Himself below^[2], in a physical world that seems separate from Him. This is very much akin to the job of transforming a physical Tabernacle and Temple into a place of G-dly revelation. However, we must also bear in mind that our genuine desire must be leaving our mundane existence and cleaving to Hashem. In the words of the Mishnah^[3], “we live against our will.” However, because of G-d’s Will, we must remain in this world without entering the Holy of Holies.

I wish one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Page 117 ff.

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF 

The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris 

DEDICATED BY THEIR PARENTS 

Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris 

לזכות

חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס

נדפס ע”י הוריהם

הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

Dedicated by Mr. Raziel שיחי’ Gates

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[1] . Vayikroh 16:1.

[2] . Midrash Tanchumah Parshas Naso 16. See also Bamidbar Rabbah Chapter 13, 6, and Tanya at the beginning of Chapter 36. See also Likkutei Sichos Volume 6, Page 18 where this is explained at length.  

[3] . Pirkei Avos at the end of Chapter 4.

Click here for a printable version.

This week’s Parshah, Acharei-Kedoshim, begins by describing the service of the High Priest on Yom Kippur in great detail. The Torah tells us which priestly vestments the Kohen Gadol had to wear while performing this service. The Torah says,[1] “He shall wear a holy linen shirt. Linen pants shall be upon his flesh. He shall gird himself with a linen sash and wear a linen cap. These are holy garments …”

Rashi cites the words “a linen shirt” and explains that, “This tells us that he (the Kohen Gadol) does not perform the service inside (in the Holy of Holies on Yom Kippur) wearing the eight garments with which he performs the service outside (the Holy of Holies) because those (garments) contain gold. A prosecutor cannot become a defender[2]. Instead, he wears four garments like an ordinary Kohen, all of which are linen.”

Rashi’s comments provide us with a vital lesson in our service of Hashem. At times a Jew strives to reach a higher level. He would also like to bring those around him to this level. The first step is to go “inside” the Holy of Holies. He must “enter,” serve with the most profound parts of his soul. It is only with this strength that he will be able to affect another Jew.

How can he enter with the depth of his soul? He must first take off his own “honor and glory[3],” his golden clothing. One cannot reach the depths, the innermost intention of Hashem, as long as he is involved with his own “honor and glory.” Only when he feels like an ordinary Kohen, with simple, white linen clothing rather than vestments of gold, can he accomplish his goal. It is only then that the pure simplicity of G-d and his soul shine[4].

In this manner, he accomplishes atonement and purity, not for himself alone. As the Torah says,[5] “…he shall bring atonement upon himself, his household, and for all the congregation of Israel.

I wish one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 22, Page 89

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Our Parshah, Vayikroh 16:4.

[2]. The Kohen Gadol enters the Holy of Holies on Yom Kippur to atone for all the Jews. Therefore, he may not enter wearing gold, which is reminiscent of the sin of the golden calf.

[3]. Parshas Tetzaveh, Shemos 28:2.

[4]. See Likkutei Torah, Vayikroh beginning with page 28 at the end of side 2. See also Atteres Rosh at length, in the section dealing with Yom Kippur beginning with Chapter 5.

[5]. Our Parshah, Vayikroh 16:17.

Click here for a printable version.

This week’s Parshah, Tazria-Metzora, begins by teaching us the laws concerning a child’s birth. Hashem tells Moshe to[1] “Speak to the children of Israel, saying, “If a woman conceives and gives birth to a male, she shall be unclean for seven days. Just as in the days of her menstrual flow, shall she be unclean.'” Rashi cites the words “If a woman conceives” and writes as follows. “Rabbi Simla’i said, ‘Just as in the Creation, Hashem created a man after all domestic animals, wild beasts, and birds, so too, the law of man is stated after the law of domestic animals, wild beasts, and birds.'”

This means that Hashem created all of the animals and beasts before the man in the story of creation. The same is valid here. Last week’s Torah Portion, Tzav, concluded by teaching us animals, beasts, and bird’s purity and impurity, beasts, and birds. Our Parshah follows this by teaching us of the purity of people.

We need to understand the connection between the two. Rashi writes that
“Just as… so too …” This implies that the two are equal. Creation and purity are identical to each other. Why should this be so?

We can understand this based on the Alter Rebbe’s words in Tanya. In a specific manner, people are inferior to animals. A person has free will, which makes it possible to sin. The same is not true of an animal, who cannot possibly sin.

The difference between man and beast does not just relate to actual sin; it is the ability to sin. Therefore, the difference between the creation of animals and humans directly corresponds to their purity/impurity.

May we all make the correct and proper choice to follow Hashem. Thereby we will bring the redemption now!

I wish one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 7, Page 74

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE

מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF 

The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris 

DEDICATED BY THEIR PARENTS 

Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris 

לזכות

חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס

נדפס ע”י הוריהם

הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

Dedicated by Mr. Raziel שיחי’ Gates

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[1]. Our Parshah, Vayikroh 12:2.

Click here for a printable version.

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 only died because they rendered a halachic decision before Moshe, their teacher. Rabbi Yishmoel says that (the reason they died was that) 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 only died because they rendered a halachic decision in the presence of Moshe, their teacher.” No matter how great one thinks he is or how great he is, he must always humble himself before his teacher. No one may declare himself a rabbi and believe that he has no reason to wait for someone else’s ruling. That was the sole reason that Aharon’s sons died; “they only died 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 implies that one is at one with his understanding. That’s how we must learn. However, when we “enter the sanctuary,” when we are involved in prayer, it must be with the most incredible humility. 

I wish one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Pages 49-56

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Our Parshah, Vayikroh 10:1.

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

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Click here for a printable version.

This Shabbos, we will read the Torah portion of Shemini, meaning “eighth.” The Jewish Nation spent seven days inaugurating the newly constructed Tabernacle. Finally, on the eighth day, we were to begin using it in earnest. Hashem’s presence would rest upon it.

It was a joyous time for the Jews. All of their dedication and toil in building the Mishkan would bear fruit! However, there was one incident that threatened to mar this celebration. The Torah tells us that as part of the service,[1] “…Aharon’s sons, Nodov and Avihu, each took his pan and put fire in them. They placed incense upon it and brought a foreign fire before Hashem, which He had not commanded them.” Immediately after that[2], “fire went forth from before G-d and consumed them, and they died before Hashem.” Rashi cites the words from this verse, “and the fire went forth,” and quotes the Midrash Rabbah[3]. The Midrash offers several opinions as to what sin it was that brought about their death.

One opinion which Rashi quotes is, “Rabbi Yishmoel says that they died because they had entered the Sanctuary after having drunk wine. The proof is that after their death, the Torah warned the survivors that they are not permitted to enter the Sanctuary after having drunk wine[4]. This is analogous to a king who had a faithful attendant, etc., as written in Vayikroh Rabbah.”

The Midrash to which Rashi alludes goes on to explain the analogy. “When the king found him standing at tavern entrances, he severed his head in silence and appointed another attendant in his place. We would not know why he executed the first, but for his commanding the second, ‘You must not enter the doorway of taverns.’ From this, we know why he put the first one to death.”

We need to understand this. If Rashi merely wants to show where to find the analogy source, he could have written: “as it says in Vayikroh Rabbah.” If he wishes to explain the analogy, why does he tell us the beginning of the explanation, i.e., that there was “a king who had a faithful attendant, etc.?”

The explanation is that Rashi is telling us all that we need to know. Nodov and Avihu were not yet commanded not to enter the Sanctuary after drinking wine. However, because they were faithful attendants, they were expected to realize that it was inappropriate behavior on their own without being told.

I wish one and all a good Shabbos and a healthy summer!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 12, Page 49

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Vayikroh 10:1.

[2]. Vayikroh 10:2.

[3]. Vayikroh Rabbah 12, 1.

[4]. Vayikroh 10:9.

Click here for a printable version.

This Shabbos coincides with the seventh day of Pesach, which was the time of the splitting of the Red Sea. That is why our Torah reading describes this monumental miracle. The Jewish nation had left Egypt a week earlier. Pharaoh had a change of heart and decided to capture the Jews and restore them to their former status as slaves. The Egyptian troops were coming closer to the Jews from behind; in front of them, all they could see was the sea. It seemed hopeless. What did the Nation of Israel do?

The Torah tells us that[1] “Pharaoh drew near, and the children of Israel lifted their eyes, and behold! The Egyptians were coming after them. They were terrified, and they cried out to Hashem.” Rashi, explaining this verse, tells us why they cried to Hashem. “They grasped hold of their ancestor’s trade (meaning that they prayed).” Rashi then gives examples to demonstrate that each of our forefathers prayed.

We have discussed several times how precise Rashi is with his language. Why would he refer to prayer as a trade? One is regularly engaged in his career. On the other hand, prayer, which is a request for one’s needs, would seem to apply only when one has a need. This instance is a perfect example. The Jews felt that they were facing certain death, so of course, they prayed!

The explanation is that our perception of prayer is not correct. Prayer is not only a request for our needs. The Rambam writes that[2] “the positive commandment to pray is to serve Hashem every day through praying.”

The Rambam’s description of prayer teaches us that Tefillah is much more than a way of receiving our needs. Instead, it is a way to serve G-d, thereby coming closer to Him.

This is why Rashi specifically uses the word “trade” to describe prayer. We must continuously pray because we have a constant need to draw ourselves closer to Hashem. It is not merely an act we do to obtain our requirements; it is one of the most important ways to connect to Hashem.

Prayer serves the purpose of reminding ourselves that only Hashem can supply our needs. One constant need that we all have is the coming of Moshiach and our redemption from this exile. We should all pray for this, and Hashem will undoubtedly answer our prayers.

I wish one and all a good Shabbos and a happy Pesach!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 52

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DEDICATED IN HONOR OF THE LUBAVITCHER REBBE
מוקדש לזכות כ”ק אדמו”ר נשיא דורנו מליובאוויטש

IN HONOR OF
The Soldiers of Tzivos Hashem Chaim and Aiden Oded שיחיו Morris
DEDICATED BY THEIR PARENTS
Rabbi & Mrs. Menachem M. and Chaya Mushka שיחיו Morris

לזכות
חיילי “צבאות השם” חיים ועדן עודד שיחיו מאריס
נדפס ע”י הוריהם
הרה”ת ר’ מנחם מענדל וזוגתו מרת חי’ מושקא שיחיו מאריס

DEDICATED BY MR. RAZIEL שיחי’ GATES

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[1]. Parshas Beshalach, Shemos 14:10.

[2]. See the heading to the Rambam’s Laws of Prayer. It is. known that he wrote the headings himself.