Parsha in 2

When Moshe Rabbeinu came down from Har Sinai and saw the Jewish people serving the Eigel, the Torah says, “ואתפוש בשני הלוחות”—he grasped the Luchos before shattering them. Why does the Torah emphasize that he grabbed them if he was already holding them? Even more, how was Moshe permitted to break the Luchos, which belonged to Klal Yisrael? The Midrash explains that Hashem had given the Luchos to Moshe as a personal gift. Although Moshe intended to give them to the Jewish people, when he saw them serving the Eigel, he first took full possession of the Luchos before breaking them, so that he would not be breaking something that belonged to someone else.

In a deeper sense, Moshe was ensuring that he alone would bear the responsibility for the breaking of the Luchos. This reveals the essence of a true מנהיג ישראל. Moshe’s love for the Jewish people was so great that, just as he pleaded, “מחני נא מספרך אשר כתבת” after the sin of the Eigel, so too he was prepared to accept complete responsibility himself for the breaking of the Luchos rather than allow Klal Yisrael to bear any blame. As we mark the yahrtzeit of the Rebbe’s father, Rav Levi Yitzchak, whose life reflected this same mesirus nefesh for every Jew, may his merit continue to bring down blessing and salvation for all of Klal Yisrael, and may we merit the coming of Moshiach and the rebuilding of the Beis HaMikdash במהרה בימינו.

לקו״ש לד-א

Why does the haftorah begin with the words “נחמו נחמו עמי”—“Comfort, comfort My people”? Chazal explain that Hashem comforts us twice: once for the destruction of the First Beis HaMikdash and once for the Second. But why is a second consolation necessary? The answer is that each Beis HaMikdash possessed a unique greatness. The First reflected the lofty holiness of a generation of tzaddikim and contained the highest revelation of Hashem’s Presence. The Second, although lacking five miracles of the First, was built after exile and teshuvah, expressing the incredible power of returning to Hashem from within.

These two Batei Mikdash represent two paths in serving Hashem: the holiness achieved through mitzvos and the deeper transformation achieved through teshuvah. The promise of the Third Beis HaMikdash is that it will unite both qualities—the revealed holiness of the First together with the everlasting strength born from teshuvah. It will therefore be the holiest, most beautiful, and eternal Beis HaMikdash. May we merit this ultimate comfort with the coming of Moshiach במהרה בימינו.

לקו״ש ט-ג

As Bnei Yisrael stood on the threshold of Eretz Yisrael, Moshe Rabbeinu repeated the Torah in Mishneh Torah. Although the Gemara says the first four sefarim were spoken directly by Hashem while the fifth was spoken by Moshe, every word was given with רוח הקודש and is equally Torah. This teaches that Torah consists of both the Written Torah and the Oral Torah, which is revealed through the Chachmei Yisrael of every generation under Divine guidance. Moshe, the perfect bridge between Hashem and the Jewish people, showed that even a finite human mind can connect to the infinite essence of Torah and the very word of Hashem.

This is why Mishneh Torah was given just before entering Eretz Yisrael. From that point onward, Torah would continue to unfold through the Rabbeim and Torah leaders of every generation. Their halachos, teachings, and minhagim are not separate from Torah—they are its living continuation. By learning their Torah and following their guidance, we connect ourselves to the living Torah, and through that connection may we merit the complete Geulah with the coming of Moshiach, speedily in our days.

לקו״ש י״ט-ב

Moshe Rabbeinu initially objected when Reuven and Gad chose to settle on the eastern side of the Yarden because their decision was motivated by material wealth rather than the holiness of Eretz Yisrael. Yet later, Moshe himself gave half of Shevet Menashe a portion there. The difference was not the land—it was the motivation. Reuven and Gad sought it for financial reasons, while Menashe, as demonstrated by the daughters of Tzelofchad and their deep love for Eretz Yisrael, never asked for it. Their burning desire for the Land made them worthy of receiving a portion connected to the future expansion of Eretz Yisrael in the days of Moshiach.

The name Menashe itself reflects this longing. Although Yosef said, “Ki nashani Elokim kol beis avi,” Chassidus explains that distance from his father’s home awakened an even deeper yearning to return. During the Three Weeks, we are called to feel that same longing. Our mourning for the Beis HaMikdash should not remain sadness alone—it should ignite within us a passionate desire for Eretz Yisrael, the complete Geulah, and the rebuilding of the Beis HaMikdash, speedily in our days.

לקו״ש כח

While recounting Korach’s rebellion, the Torah makes one remarkable statement: “וּבְנֵי קֹרַח לֹא מֵתוּ”—the children of Korach did not die. Although they had joined the rebellion, Rashi explains that they had thoughts of teshuvah in their hearts. Their punishment reflected both their outward actions and their inner transformation. They were swallowed with the rebels, yet Hashem preserved them in a miraculous place until they later emerged to become great spiritual leaders.

From the sons of Korach came the timeless chapters of “לִבְנֵי קֹרַח” in Tehillim. Their story teaches us never to underestimate the power of teshuvah. Even when a person has not yet changed outwardly, one sincere thought of returning to Hashem can change a lifetime and shape generations. May we all awaken our hearts in teshuvah, and may even one thought of teshuvah be the merit that brings Moshiach במהרה בימינו.

לקו״ש לג-ב

At first glance, the Torah’s mitzvos seem to fall into two distinct categories: those we understand and those that transcend human logic. Yet beneath every mitzvah lies the same truth—they are all expressions of Hashem’s will. The differences between mitzvos exist only in how they are revealed in our world, but at their source they are all equally connected to the infinite Essence of Hashem. This is why Chazal teach us not to rank one mitzvah above another.

The laws of tumah and taharah vividly illustrate this principle. Even a small, accidental, external contact with impurity affects the entire person. If such a seemingly minor negative act has such a complete spiritual impact, then certainly every positive mitzvah, no matter how “small” it appears, creates a complete bond with Hashem. Therefore, we should perform every mitzvah with equal passion and encourage every Jew to do even one simple mitzvah, knowing that every connection to Hashem is eternal and immeasurably precious.

לקו״ש יג-א

Korach’s challenge was not simply a rebellion against Moshe. He understood that if the Jewish people were focused solely on spiritual growth in the desert, then different levels of leadership made sense. But once the mission became bringing Hashem into the physical world through practical mitzvos, Korach questioned why a unique leader like Moshe Rabbeinu was still necessary. After all, the physical act of a mitzvah is the same whether performed by the greatest Jew or the simplest Jew.

Moshe’s answer was that Hashem wants more than a home in this world—He wants His presence to be felt, seen, and experienced within that home. Action builds the dwelling place, but holiness, intention, and connection fill it with light. That is why every generation needs a Moshe Rabbeinu, a leader who infuses our mitzvos with inspiration, purity, and awareness of Hashem, transforming our actions from mere deeds into a living revelation of the Divine.

לקו״ש ד

The very fact that we learn the concept of a minyan from the Meraglim teaches that they were not ordinary sinners. They were holy people with holy intentions. Having just received the Torah, they wanted to preserve their intense closeness to Hashem in the spiritually elevated environment of the מדבר. Their mistake was believing that the ultimate goal was personal spiritual growth. Yehoshua and Calev understood that Hashem’s true desire was for the Yidden to enter Eretz Yisrael, engage the physical world, and transform it into a dwelling place for holiness.

The Rebbe connects this idea to the Rambam’s highest level of serving Hashem. Beyond serving out of fear or even out of love lies the level of Avraham Avinu—doing what is true simply because it is true. Not because of any reward, benefit, or even spiritual closeness, but solely because it is Hashem’s will. While not everyone can attain Avraham’s feelings of love, every Jew can attain his actions by choosing to do what Hashem wants. The lesson is that true greatness comes not from pursuing our own spiritual experience, but from putting ourselves aside and dedicating ourselves completely to Hashem’s truth.

לקו״ש לג-ב

Aharon felt disappointed that he was not part of the Nesi’im’s dedication of the Mishkan, but Hashem reassured him that his role with the Menorah was even greater. The Menorah was unique not only because its western lamp burned miraculously longer than the others, testifying that the Shechinah rested amongst Klal Yisroel, but also because its very creation was miraculous. Fashioned from a single block of gold, it was beyond human ability to produce. Yet Moshe was still required to learn every detail, follow every instruction, and do everything within his power before Hashem completed the Menorah.

This teaches a profound lesson in serving Hashem. When something appears achievable, we understand the need to work hard and do our part. But when a challenge seems impossible, we may be tempted to give up before we begin. The Maharal teaches that even miracles require human effort. Our responsibility is to follow Hashem’s instructions and do everything humanly possible. When we make that effort, Hashem can bring results far beyond our abilities, just as a beautiful Menorah emerged through a partnership between human dedication and Divine intervention.

לקו״ש לח-א

The משפחות of Merari, Gershon, and Kehos each carried different parts of the Mishkan. Merari carried the beams and sockets, Gershon carried the coverings, while Kehos carried the holiest כלים — especially the Aron. Unlike the others, Kehos could not transport the Aron on wagons. The Aron had to be carried specifically on the shoulders because it demanded a designated place. Just as its resting place was the Kodesh HaKodashim, its place while traveling was on the shoulders. The Luchos inside the Aron represented פנים — a face. There was no “back” to the Luchos; whichever side one looked at appeared like the front. Therefore, when carrying the Aron, there could never be a concept of “back” in relation to it.

A relationship can either be פנים בפנים — face to face — or merely a “back” relationship. Face to face means the connection is deep, internal, and genuine, where one’s true focus and desire are directed toward the other. A “back” relationship may be necessary, but it is external and not where the heart truly lies. On Matan Torah, Hashem gave us the ability to live פנים בפנים with Him — that our deepest passion and inner interest should be connection to Hashem and Torah. Everything else in the world — materialism, distractions, and physical pursuits — may be necessary, but they should remain secondary, while our true essence remains connected to Hashem.

לקו״ש כח-ג