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Pearls of Rashi – Parshas Bo

rebbeteachesrashi · January 27, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

This week we read the Torah portion Bo. The Parshah begins with Hashem’s command to Moshe[1] “… Come to Pharaoh, for I have hardened his heart and the heart of his servants, so that I may place My signs among his nation.” Rashi explains why Hashem commanded Moshe to come to Pharaoh, with the words “and warn him.” In other words, Hashem commanded him to go to Pharaoh to warn him of the consequences of not listening to Hashem.

We need to understand this. The very same verse where Hashem tells Moshe to come to Pharaoh to warn him against his negative actions tells us that Hashem has hardened his heart. It would seem that the purpose of warning him is so that he changes his attitude, and does Teshuvah for his past misdeeds. If Hashem hardened his heart, how could he possibly do Teshuvah?

We can explain this according to a teaching of the Alter Rebbe in Tanya[2]. There are several instances regarding which the Sages say that Hashem does not grant one the opportunity to do Teshuvah[3]. The Sages are particular with their language. They do not say that Hashem prevents him from doing Teshuvah. What they do say is that Hashem does not give him the chance to repent. “However, if he pressed forcefully and overpowered his evil impulse and did repent, his Teshuvah is accepted.”

Although Hashem hardened Pharaoh’s heart, he still had the free will to strengthen himself and do Teshuvah. By writing that Moshe’s purpose of coming to Pharaoh was to “warn him,” Rashi teaches us that he too was able to do Teshuvah; after all, the reason for warning someone is to see to it that he heeds the warning.

The above teaches us that one must never feel that he is too far gone to return to Hashem. The wicked king of Egypt who enslaved the Jews and refused to listen to Hashem and allow the Jews to leave Egypt was able to repent, i.e., return to G-d. How much more so is this true of every one of us.

The Rambam tells us[4] that when the Jews do Teshuvah, they will immediately be redeemed. So too, may we see the immediate redemption now.

I wish one and all a good Shabbos and a good month!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 65

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe Hacohen
ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS SON-IN-LAW AND DAUGHTER
RABBI SHMUEL AND RIFKA שי’MENDELSOHN
* * *
לעילוי נשמת
ר’ שלום משה הכהן בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י חתנו ובתו שיחיו
הרה”ת ר’ שמואל ורבקה שי’ מענדלסאהן

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

[2]. For the following, see Igerres Hateshuvah, end of Chapter 11.

[3]. See Talmud Yoma 85, b.

[4]. Laws of Teshuvah, Chapter 7, Paragraph 5.

Pearls of Rashi – Parshas Vo’eiro II

rebbeteachesrashi · January 22, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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As we discussed earlier, in this week’s Torah portion, Vo’eiro, the discussion of the ten plagues which Hashem brought upon Egypt begins.

Hashem told Moshe to deliver His message to Pharaoh. Moshe responded that[1] “… I am of closed lips[2]; how will Paroh listen to me?” Hashem responded that[3] “You will speak all that I command you, and Aharon, your brother, will speak to Pharaoh …” Rashi cites the words “you will speak” and explains as follows. “You will speak “each message once, as you have heard it from My mouth. Then Aharon, your brother, will interpret it and explain it in Pharaoh’s ears.”

Rashi’s words imply that Moshe was present with his brother Aharon each time they approached Pharaoh. However, Moshe repeated Hashem’s words once, verbatim. He repeated them in Hebrew. Aharon translated Moshe’s words and explained them clearly.

We see from Rashi’s words that Aharon translated Hashem’s words from Hebrew to Egyptian. Rashi uses the expression that “Aharon, your brother, will interpret it and explain it in Pharaoh’s ears.” The Hebrew word interpret is “ימליצנו – Yamlitzenu.” We find elsewhere that the same word with the meaning of “an interpreter.” Yosef’s brothers came to Egypt to request food from their brother, who they thought was the Egyptian ruler. They spoke Hebrew among themselves, assuming that the viceroy would not understand them. The Torah says that[4] “They did not know that Yosef understood them, because the interpreter (המליץ – Hamailitz; from the same root as Yamlitzenu) was between them.”

Rashi also writes that Aharon needed to explain Moshe’s words. In other words, a simple explanation was not enough. Rashi says that Aharon’s words should reach “in Pharaoh’s ears.” What does this strange expression mean? We found earlier that Yehudah approached Yosef to speak with him. He said that his words should reach[5] “into my master’s ears.” Rashi explains there that “my words should enter into your ears.” In other words, Aharon’s words had to persuade Pharaoh to let the Jews leave exile finally.

We must all reach out to all those around us. However, our words must reach “into their ears.” We must speak to others in a way that penetrates their core. Then we will succeed in persuading them of the urgency to bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 82

[1]. Our Parshah, Shemos 6:30.

[2]. I have a speech impediment.

[3]. Our Parshah, Shemos 7:2.

[4]. Parshas Mikeitz, Bereishis 42:23.

[5]. Parshas Vayigash, Bereishis 44:18.

Pearls of Rashi – Parshas Vo’eiro

rebbeteachesrashi · January 19, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In this week’s Torah portion, Vo’eiro, we read of the first few plagues which Hashem brought upon the Egyptians. These plagues lead to the Jews’ exodus from Egypt. Because of these plagues, not only did Pharaoh and the populace of Egypt allow the Jews to leave, they begged them to go and to take all of the wealth of Egypt with them.

The second of the plagues was frogs. The Torah tells us how this plague began[1]. “Aharon stretched out his hand over the waters of Egypt, and the frog came up and covered the land of Egypt.” That is what the original Hebrew says; “the frog came up,” rather than “the frogs came up.”

Each word of the Torah is precise, and (obviously) grammatically correct. Why does the Torah use the singular form, i.e., “the frog?” There were many frogs. Rashi explains that in truth, “It was one frog, and as the Egyptians hit it, it split into many swarms of frogs.”

This fact teaches us a great lesson in the service of Hashem. Rashi says elsewhere[2], that “If you have started a Mitzvah, finish it. This is because Hashem only gives credit to the one who completes the Mitzvah.”

Aharon caused one frog to come up, as commanded by Hashem. Millions of frogs swarmed from this one frog, as G-d wished. If the credit for the Mitzvah goes to the one who completes it, why did Aharon not see to it that he achieved this Mitzvah? If there were any more frogs left to swarm, one would think that he should have completed this down to the very last frog!

The explanation is as follows. We say that Hashem gives the exclusive merit for performing a Mitzvah to the one who completes it only regarding Mitzvos that benefit others. This includes Mitzvos such as helping one’s fellow, lending or giving money to one who is in need or the like.

The opposite is the case regarding Mitzvos, whose purpose is to punish one’s fellow – such as the plagues. If there is even the slightest doubt that the punishment may be complete, the one who began the Mitzvah may not continue. It is prohibited to punish one any more than he needs.

Aharon thought that perhaps the one frog was enough, so he was not permitted to continue – just in case that was sufficient punishment.

This shows us how careful we must be to share only kindness with all of our fellows, thereby paving the road for Moshiach.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 48-58

[1]. Our Parshah, Shemos 8:2.

[2]. Parshas Aikev, Devorim 8:1.

Pearls of Rashi – Parshas Shemos II

rebbeteachesrashi · January 15, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In this week’s Torah portion, Shemos, we begin reading the second book of the Torah. There is a clear difference between these first two books. The first, Bereishis, tells us of the lives of our forefathers and their children, the twelve tribes of Israel. They were the foundation of the Jewish Nation. The second book, Shemos, tells of our exodus from Egyptian exile. It then explains how we received the Torah directly from Hashem, and then built the Tabernacle.

Based on this, we need to understand why the book of Shemos begins by telling us of our Egyptian bondage. One would have thought that it should have started with our freedom from oppression, our exodus from Egypt.

The explanation is that the Torah writes this to teach us a valuable lesson. At times, we may feel as if we’re going through difficulties, G-d forbid. We are having a hard time serving Hashem. The truth is, as we see here, that hardship is the beginning of salvation. Just as one takes a step back to begin running, so too must one overcome obstacles to race to redemption.

The Parshah begins with the words[1] “these are the names of the children of Yisroel who came to Egypt together with Yaakov. Each one came together with his household.”

The Torah goes on to count and list the Jews. Why should the Torah list the Jews here? They have already been counted two weeks ago, in Parshas Vayigash[2]. Rashi explains this by telling us that “Even though Hashem counted them in their lifetime by their names, He counted them again after their death. He did this to demonstrate how precious they are because they are comparable to the stars, which He takes out and brings in by number and by name …”

The nature of counting something expresses what they have in common. We count each object as one, no more, and no less.

On the other hand, calling something by name expresses to what extent each one is unique; no two have the same name. Why does Rashi write that “he counted them by their names?” The two seem to contradict each other!

The explanation is that both are true. Each one of us has a “spark of Jewishness,” a part of the soul, which is G-d’s essence. In this respect, we are all one. At the same time, each of us has unique qualities, which we must use to bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 7

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

[2]. Parshas Vayigash, Bereishis 46:8-27.

Pearls of Rashi – Parshas Shemos

rebbeteachesrashi · January 14, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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This week’s Torah portion, Shemos, is the beginning of the second book of the Torah. It begins by describing the slavery which our forefathers bore in the land of Egypt. The Parshah goes on to tell us of the birth of Moshe, who would ultimately redeem us from our Egyptian exile.

Through a series of miracles, Moshe grew up up in Paroh’s palace. When he was older, he went out to see what was going on with his fellow Jews. The Torah tells us that[1] “He went out on the second day, and behold, two Jews were fighting. Moshe said to the wicked one, ‘Why will you strike your friend?’ “

The Torah says that the one was wicked. Why was he considered evil? Because he will (in the future tense) strike his friend. Why should he be considered sinful now? He did not yet hit anyone; he merely raised his hand!

Rashi cites the words from the verse “why will you strike,” and answers this question. He writes that “Although he had not (yet) hit him, he is called wicked for raising his hand (to strike him).”

However, we need to understand this. Rashi does not explain why one is considered evil for merely raising his hand to strike his fellow. He is only telling us that this is the case.

We can explain this as follows. Hashem created each of us[2] “to serve our Creator.” From this, we understand that He created each limb, every organ of the body, to help fulfill this goal.

For example, Hashem created a hand to give to another, i.e.,[3] “a hand which distributes Tzedokoh.” However, if one does not use his hand to benefit his fellow; to the contrary, he uses it to strike his fellow, he is sinning. He is misappropriating his hand, misusing it.

In other words, the very act of lifting his hand, although he did not yet hit anyone, contradicts the very purpose for which Hashem created his hand. Therefore, the sin against Hashem begins with the act of lifting his hand.

Let us all make sure to learn from this week’s Parshah. We must use every fiber of our being to provide goodness and kindness to all of those with whom we come into contact. Then we will be sure to bring Moshiach now!

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 31, Page 5

[1]. Our Parshah, Shemos 2:13.

[2]. See the Mishnah and Beraysoh at the end of Tractate Kiddushin.

[3]. See Tanya Chapter 23.

Pearls of Rashi – Parshas Vayechi II

rebbeteachesrashi · January 9, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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Near the end of this week’s Torah portion, Vayechi, we are told the following[1]. “Yosef saw a third generation born to (his son) Ephraim. Also, the sons of Mochir who was the son of Menasheh were born ‘on Yosef’s knees.’”

What is the meaning of being born “on Yosef’s knees?” Rashi explains that “as Targum Onkelus translates the words – he (Yosef) raised them between his knees.”

In the Alter Rebbe’s[2] Shulchan Aruch[3], it says that the time of a baby boy’s Bris is the beginning of the entrance of his Divine soul into his body. Based on this, we can understand the explanation given by Targum Yonoson. He explains the meaning of “they were born on Yosef’s knees,” that after they were born, Yosef circumcised them. The fact that that the Bris was on Yosef’s knees means that it was their spiritual birth, i.e., the entrance of their G-dly soul.

This teaches us a great lesson according to both Rashi and Onkelus. One is obligated to teach the Torah to his children and his grandchildren. However, as far as great-grandchildren are concerned, as long as there are more qualified teachers than him, he has no obligation to teach them. Nevertheless, from both Rashi and Onkelus, we see that Yosef taught his great-grandchildren, “he raised them on his knees.” Although Yosef had no obligation to teach them the Torah, he did so. Yehudah had founded a full-time Yeshiva before the arrival of all of the Jews in Egypt. This may have qualified him as a greater scholar than Yosef. Furthermore, since Yosef governed all of Egypt (including his family), he had the law of one who is “occupied with the needs of the community.” This would exempt him from the obligation of teaching. Nevertheless, we see that according to Rashi’s commentary on the Torah, there is an obligation to teach one’s great-grandchildren.

From this, we can learn a great lesson. If one merits having great-grandchildren, he must teach them Torah. If he is not capable, he must support the Torah institution in which they study.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, Page 243-249

[1]. Our Parshah, Bereishis 50:23.

[2]. The Alter Rebbe, Rabbi Shneur Zalman (1745 – 1812), was the founder of Chabad Lubavitch.

[3]. The Shulchan Aruch is the Code of Jewish Law. Despite the fact that a Shulchan Aruch existed prior to Rabbi Shneur Zalman, at the behest of his teacher, he wrote a more up-to-date version. Additionally, the Alter Rebbe writes the reasons behind each law.

Pearls of Rashi – Parshas Vayechi

rebbeteachesrashi · January 8, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In this week’s Torah portion, Vayechi, we are told of the passing of Yaakov, our Patriarch. He had spent the last 17 years of his life in Egypt together with his progeny. Once he knew that there was not much time left, he asked his son Yosef to make sure that he was not buried in Egypt; he wanted to be buried in Israel together with our other patriarchs and matriarchs. He went so far as to make Yosef swear that he would do so[1]. He then blessed Yosef’s two sons, Ephraim and Menashe, and all of his children.

Once the time came, his children had to bring him to the Me’oras Hamachpelah, where his ancestors were buried. The Torah tells us that[2] “his sons carried him to the land of Canaan, and they buried him in the cave of the field of Machpelah, which Avrohom bought for burial property from Ephron the Chiti …”

Rashi makes many comments on this verse. Among them is that Yaakov ordered that “… Levi shall not carry it because he will carry the Aron of Hashem …”

We need to understand Rashi’s words. It would be several centuries before they would carry the ark. Even then, Levi himself would not carry it; his descendants many generations later would carry it. Why should he lose the Mitzvah of taking his father’s coffin and bringing him to rest?

The explanation is as follows. The servitude in Egypt did not begin until the passing of Yaakov. Rashi says at the beginning of our Parshah[3] that “As soon as our father Yaakov passed away, the eyes and the heart of Israel were “closed,” because of the misery of slavery. That was when they, the Egyptians, began to enslave them.” Bringing Yaakov out of Mitzraim to Israel marked the beginning of exile and slavery.

Because this marked the beginning of the Jews’ slavery, Levi did not carry Yaakov’s coffin. Levi had no connection whatsoever with exile. He and his tribe transcended exile. Levi was the only tribe that never served as slaves in Egypt. Hashem was their sole master.

Just as was the case with Levi, each of us can raise ourselves above the limitations of exile[4]. All one must do is “set himself aside and stand before G-d to serve Him, minister to Him and know Him. He must proceed justly as Hashem commanded him, removing from his neck the yoke of the many reckonings which people seek.”

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, Page 235

[1] Our Parshah, Bereishis 47:31.

[2]. Our Parshah, Bereishis 50:13.

[3]. Our Parshah, Bereishis 47:28.

[4]. See Rambam, Laws of Shemittah, Chapter 13, Paragraph 13.

Pearls of Rashi – Parshas Vayigash II

rebbeteachesrashi · January 1, 2020 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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This week’s Parshah, Vayigash, continues the ongoing saga of Yosef’s encounters with his brothers. The brothers had no idea who he was. All that they knew was that he was the ruler of Egypt. Hence, they went to him seeking food during the years of famine.

Finally, Yosef could no longer stand the charade and revealed himself to his brothers[1]. It was a tearful reunion. Yosef told them to hurry back to Israel and let their father know that he was alive; they should also tell Yaakov that he was the leader of Egypt. The entire family should return to Egypt, where they would live in Goshen, the best part of the land. Yosef would personally take care of them.

Yosef gave presents to all of his brothers. “And to his father he sent the following; ten he donkeys carrying of the choicest products of Egypt, ten she donkeys carrying grain, bread, and other food …[2]”

What is meant by “the choicest products of Egypt?” What was it that Yosef sent to his father? Rashi offers two explanations. The first is that according to the Gemorah, it refers to aged wine[3]. He then cites an explanation that “according to the Midrash Aggadah[4], this (the choicest produce of Egypt) refers to pounded beans.” We need to understand this. Of everything that Egypt produced, why were beans mainly considered the best?

One explanation is as follows. Yosef knew that when his brothers would tell Yaakov that he was still alive, they would have to say to him that they sold him, thereby causing Yaakov great anguish.

Therefore, he sent his father pounded beans, also known as Egyptian beans. One would think that something that one pounds loses quality. Nevertheless, it is precisely these pounded beans, which are called the choicest of Mitzraim. Even though the Tribes of Israel appeared to have been pounded, this made them stronger and more significant than ever. This was true to the extent that Yosef told his brothers that his being sold was beneficial. “It was to preserve life that Hashem sent me before you[5].”

There are many lessons that we can learn from this explanation. One is always to be careful that our actions and words have a positive effect on those around us. Another is never to assume that something is not good; after all, Hashem runs the world. And another is to judge everyone favorably.

I wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 151

[1]. Our Parshah, Bereishis 45:1-3.

[2]. Our Parshah, Bereishis 45:23.

[3]. Tractate Megillah 16, b.

[4]. Bereishis Rabbah 94:2.

[5]. Our Parshah, Bereishis 45:5.

Pearls of Rashi – Parshas Vayigash

rebbeteachesrashi · December 31, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In this week’s Parshah, Vayigash, we find a continuation of the story, which we began several weeks ago. At the beginning of our Torah portion, Yehudah confronts Yosef (who he still believes to be the ruler of Egypt). Yosef reveals himself to his brothers, who had sold him into slavery twenty-two years earlier. Despite this, he treats them kindly, and they share an emotional reunion.

The most emotional reunion of all was between Yosef and his younger brother Binyomin. The Torah tells us that when they met[1], Yosef “… fell on his brother Binyomin’s neck and wept, and Binyomin wept on his (Yosef’s) neck.”

Why did each of them cry? We might think that it was because of the long-overdue reunion. Rashi explains, however, that there was a deeper reason. Why did Yosef weep on Binyomin’s neck? “For the two sanctuaries which would be in Binyomin’s territory which Hashem would ultimately destroy.” Why did Binyomin weep on his brother Yosef’s neck? “For the Tabernacle – Mishkan of Shiloh, which he prophetically saw would be in Yosef’s territory, and Hashem would ultimately destroy.”

Each one prophetically saw that a dwelling place for Hashem would be constructed in the other’s territory, both of which Hashem would destroy. Each was crying for the tragic destruction which would take place in his brother’s portion of the Land of Israel.

We need to understand why Yosef wept over the destruction in Binyomin’s territory, and Binyomin cried over the devastation in Yosef’s region. Why didn’t each cry over the loss in their portion? The destruction of G-d’s Palace is indeed something that would bring one to tears!

To understand this, we need to understand the idea of crying. Tears have the power to ease the pain of the one who is crying. They can console him. However, they accomplish absolutely nothing toward correcting the issue which brought him to tears.

Yosef did not cry about the destruction in his territory. He worked at doing something about it! The same is true of Binyomin. However, their great brotherly love for each other brought them to tears for each other’s loss.

The same is true of ourselves. When we see a problem which we can correct, we must do something immediately. It is not enough to cry and sigh. However, we must sympathize with an issue that concerns a friend, whether or not we can help.

I hope that everyone had an illuminating Chanukah, and wish one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 148

[1]. Our Parshah, Bereishis 45:14.

Pearls of Rashi – Parshas Mikeitz II

rebbeteachesrashi · December 26, 2019 · Chassidism, Jewish Thought, Lubavitcher Rebbe, Parshah, Rashi · No Comments

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In Parshas Mikeitz, which we read this week, the Torah tells us a fascinating story. But just as all of the stories in the Torah, it comes to teach us valuable lessons.

Paroh had two most unusual dreams. The magicians upon whom he relied were not able to interpret the dreams to Paroh’s satisfaction. Paroh heard that Yosef the Tzaddik was talented in this regard, and he summoned Yosef to appear before him. Yosef explained that the dreams predicted that Egypt would have seven years of plenty, followed by seven years of famine. He suggested that Paroh appoint someone to watch over the food supply, saving enough food during the seven years of plenty so that they lack nothing during the famine. Paroh immediately appointed Yosef to this position, making him the viceroy of Egypt. He was second only to Paroh himself.

When the years of famine began, and the nation turned to Paroh for food, he told them to go to Yosef, as the Torah writes,[1] “when the entire land of Egypt hungered, the people cried out to Paroh for bread. Paroh told them, ‘Go to Yosef; and do whatever he tells you.’”

The Torah tells us the main points of their conversation. Rashi goes into the details. He says that “Yosef had ordered them to circumcise themselves. When they came to Paroh and told them what he said, Paroh said to them, ‘Why didn’t you save grain during the seven years of plenty? Didn’t he say that years of famine were coming?’ They answered, ‘We did gather, and we gathered a lot, but it rotted.’ Paroh answered, ‘If so, do whatever he tells you. He issued a decree upon the grain, and it rotted. What if he issues a decree upon us and we die?’”

Why did Yosef demand that the Egyptians circumcise themselves? They weren’t Jews. Hashem only commanded Jews to have a Bris Milah!

The explanation is that when Hashem gave Avrohom the Mitzvah of circumcision, He said that[2] “those born in your house and those purchased for money (slaves) shall be circumcised …” In other words, G-d commanded Avrohom Avinu not only to circumcise himself and his family but also those over whom he had control. Therefore, Yosef, who was in control of the entire population of Egypt, demanded that they are circumcised.

From this, we learn that we must bring Torah and Mitzvos to everyone we can influence, including those who are not Jewish. We must introduce them to the seven Noachide laws.

I wish everyone a good Shabbos and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 136

[1]. Our Parshah, Bereishis 41:55.

[2]. Parshas Lech Lecho, Bereishis 17:13.

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