This week we read Parshas Mishpotim. Mishpotim are a certain type of Mitzvah; specifically, those commandments which make sense to us, i.e. we find them logical. Even without a command, we would have found them necessary. For the most part these are the Torah’s civil laws. Hence, most of this week’s Torah portion deals with civil law.

Among the other laws in our Parshah we are taught what happens when one’s property cause damage. We read what happens[1] “if a bull gores a man or a woman and they die …” Rashi cites the words from the verse “if a bull gores,” and explains that this law does not only apply to a bull. Rather it means “either a bull or any domestic animal, beast, or bird. However, the Torah spoke of what usually occurs[2].”

In our Torah portion, Rashi cites this rule a number of other times[3]. Rashi’s commentary, as he himself writes, explains the simple meaning of the Torah to a beginning student. However, he also alludes to deeper explanations of the Torah, including lessons for the practical service of Hashem. What is the deeper meaning behind this rule? What does it teach us in terms of our Divine service?

As we have seen in the Torah portions of the past few weeks, there are miracles that are totally beyond the laws of nature. We have learned of the exodus of the Jews, several million people, from Egypt. Egypt was a superpower from which not even one slave had ever escaped. We read of the splitting of a sea. We read of food raining down from heaven. These, and more, are events which can only be seen as miraculous. There is no possible way to look at them and to think that they were just random things that took place without Divine intervention.

However, more often than not, the world seems to follow the laws of nature. One can witness occurrences, and believe that they are merely following the natural way of the world. One can think that Hashem is not intervening.

Therefore, Rashi says, and emphasizes by repeating it more than once, that “the Torah spoke of what usually occurs.” Even when we are looking at “what usually occurs,” we must be aware that it is the Torah speaking. We must look at everything which takes place in our lives, and see beyond the veneer. Whatever takes place, is actually G-d “running the show” for our benefit. This is true even when we do not witness a sea splitting.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Beginning with Page 141

IN LOVING MEMORY OF OUR FATHER
Mr. Sholom Moshe ben Reb Shlomo Meir Hacohen ע”ה Cohen
Passed away Shabbos Parshas Beshalach, 13 Shevat, 5779
May His Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HIS FAMILY
* * *
לעילוי נשמת
ר’ שלום משה בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Our Parshah, Shemos 21:28.

[2]. The literal translation of Rashi’s words is that “the Torah speaks in the present tense.” In other words, the Torah speaks of the most common case, and most often it is bulls, that gore.

[3]. In our Parshah, Shemos 22:17, ibid. 21, ibid. 30.

This week’s Parshah, is called by the name Yisro. The reason for this is because one of the main characters in our Torah portion is Yisro, who was Moshe’s father in law. He traveled from his home in Midian in order to visit his son-in-law and the Jewish nation.

Yisro objected to the way in which one procedure in the wilderness was carried out. The Torah tells us that[1] “it happened on the next day that Moshe sat down to judge the nation. The people stood before Moshe from the morning until the evening.” Yisro objected to the fact that Moshe alone judged the people.

He suggested that there be a hierarchy of judges from among the greatest people of the nation; only the most difficult cases should be brought before Moshe. In this manner, the people would not have to wait for judgment “from the morning until the evening.” Not only did Moshe agree to his father-in-law’s suggestion, but G-d Almighty himself was in agreement. In fact, this is the procedure which is followed throughout history.

The Torah is not a history book. The Torah only tells us when something happened, if there is a lesson which can be learned from it. Why does the Torah specify that Yisro’s suggestion was made on “the next day?” Furthermore, the Torah does not even tell us when “the next day” was. Which day did it follow?

Rashi cites the words from the verse “it happened on the next day,” and explains as follows. “This was the day after Yom Kippur … Now what is meant by “on the next day”? On the day after Moshe descended from the mountain.”

This teaches us a very important lesson in our Divine service. No matter how high we are, no matter how great a level we have reached, there is always room to improve. Yom Kippur had just passed and G-d forgave on the Jews. Our leader had just come down from Mount Sinai. Yet we were able to go even higher! Yisro brought about a (seemingly) new aspect of Torah. Even after Yom Kippur, it was possible to attain an even greater level.

This brings to mind the story with the Rebbe Rashab. He was asked what our service of Hashem must be after Yom Kippur. This follows ten days of Teshuvah, anointing Hashem as our King, and attaining forgiveness. The Rebbe answered that, “now we must first do Teshuvah.”

Wherever we are, whatever level we have reached, we must constantly strive to go even higher.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Farbrengen of Tu Bishvat, 5742

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 FAMILY
* * *
לעילוי נשמת
ר’ שלום משה בן ר’ שלמה מאיר הכהן ע”ה כהן
נפטר ש”ק פ’ בשלח, י”ג שבט, ה’תשע”ט
ת. נ. צ. ב. ה.
*
יו”ל ע”י בני משפחתו שיחיו

[1]. Our Parshah, Shemos 18:13.

This week we read Parshas Yisro. It continues where the past few readings left off. First, we read of the Jew’s oppression in Egypt; the Torah then told of their deliverance through many miracles, including the splitting of the sea. Finally, in this week’s portion we read of the Jew’s receiving the Torah from Hashem. The entire nation heard the “Ten Commandments” directly from the Almighty Himself.

Originally, when Hashem commanded Moshe to take the Jews from Egypt, He told him[1] “… when you take the people out of Egypt, you will worship G-d on this mountain.” In other words, the entire purpose of the exodus from Egypt, was in order for the Jews to ultimately receive the Torah.

The Torah actually repeats the “Ten Commandments” twice. It is written in this week’s Torah portion, based on the order in which events took place[2]. It is repeated once again at the end of the 40 years of wandering in the wilderness. There Moshe repeats these commandments to the Jews who are on the verge of entering the Holy Land[3].

There are a number of differences between both versions of these commandments. That most noticeable difference is regarding the commandment of keeping Shabbos. Here it says[4] “Remember the day of Shabbos to sanctify it.” At the end of the 40 years[5], it says “Keep the day of Shabbos day to sanctify it…” How can we reconcile these two versions? Which word did Hashem say; remember or keep? Rashi explains that both words were spoken with one utterance.

This can be understood with a story of one of the Alter Rebbe’s Chassidim. This Chossid was extremely pious, nevertheless he was also unlearned. He would daven each of the three daily prayers at great length, reciting each word with great love and care. This was true, despite the fact that it was unclear whether or not he even understood the meaning of the prayers.

One of his fellow Chassidim asked him to explain this. Davening at length means that one prays with (while thinking about) a deep concept. What was he concentrating on?

He responded that he once heard his Rebbe say the following. “The words remember and keep were both said with one utterance (word). With each and every word we utter, we must both remember and keep the oneness of G-d.”

That was how he prayed. My we all learn from him, to fill the oneness of Hashem in every aspect of our lives.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 14, Page 224

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 FAMILY
* * *
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 בני משפחתו שיחיו

[1]. Parshas Shemos, Shemos 3:12.

[2]. Our Parshah, Shemos 20:2-14.

[3]. Parshas Vo’eschanan, Devorim 5:6-18.

[4]. Our Parshah, Shemos 20:8.

[5]. Parshas Vo’eschanan, Devorim 5:12.

This week we read Parshas Beshalach. It tells us, among other miracles, Manna – Mon. This was food from heaven, which sustained the Jewish nation for the 40 years in the desert.

Each day every Jew would find his allotted amount; neither more nor less. No one was allowed to “put away Mon for a rainy day.” Each day they received the exact amount needed what they needed.

The only exception to this was Shabbos. Every Friday the Jews received a double portion of Mon; enough for Friday and Shabbos[1]. The Torah describes this as follows. Moshe told the Jews that[2] “See that Hashem has given you the Shabbos. Therefore, on the sixth day (Friday), He gives you Mon for two days. Each person should remain in his place; let no man leave his place on the seventh day.” Rashi cites the words “let no man leave, etc.” He writes that “these are the 2,000 cubits of the Sabbath limits.” This means that on Shabbos one may not travel 2,000 cubits outside of his place, i.e. outside of his city. In modern units of measure that is the equivalent of approximately 3,000 feet.

There is a spiritual explanation to the prohibition of going outside of the Techum – the limit of 2,000 cubits.

The Torah commands us that[3] “Six days may you work and perform all your labor.” There is a period of time, namely the six weekdays, that one may be occupied with mundane activities. During this time, one may perform acts which are not related directly to Torah and Mitzvos. The only condition is, that[4] “if you eat the toil of your hands, you are praiseworthy, and it is good for you.”

This means that during the time that one may be occupied with mundane toil, he may only do so with his hands. His head and heart must be occupied with Torah and Mitzvos.

When may our hands be involved with matters involving this world? This is only true during the weekdays. However, on Shabbos, which is totally dedicated to Torah and Mitzvos, obviously one’s hands may not be used for mundane matters. However, even one’s feet one may not be used for mundane purposes! This means to say that all of one’s faculties may only be immersed in Torah and Mitzvos.

May we learn from this to use our entire being purely for Torah matters.  This certainly true of Shabbos, but even throughout the week, our heart and brain must be immersed in Torah. In this manner, we will certainly bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 71

IN OUR FATHER’S MERIT
Mr. Shalom Moshe Hacohen ben Tzivia Cohen
May he have a complete and speedy recovery
*
DEDICATED BY HIS FAMILY
* * *
לזכות אבינו
ר’ שלום משה הכהן בן מרת צבי’ שי’ כהן
לרפואה שלימה וקרובה
*
יוצא לאור ע”י בני משפחתו שיחיו

[1]. That is why we recite a blessing over two loaves of bread, called Challah, on Shabbos.

[2]. Our Parshah, Shemos 16:29.

[3]. Parshas Yisro, Shemos 20:9.

[4]. Tehillim 128:4.

This week we read the Torah portion Beshalach. It tells us of the incredible miracle of the splitting of the Red Sea. The Jewish nation had left Egypt a week earlier. Paroh 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 that they could see was the sea. It seemed hopeless. What did the Nation of Israel do?

The Torah tells us that[1] “Paroh drew near, and the children of Israel lifted up their eyes, and behold! The Egyptians were coming after them. They were very frightened, 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 a number of times how precise Rashi is with his language. Why would he refer to prayer as a trade? One is regularly engaged in his trade. On the other hand, prayer, which is a request for ones 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 entirely correct. We think of prayer solely as a request for our needs. This implies that the primary purpose of prayer is for the individual’s benefit. One needs something, G-d supplies his need.

However, the fact is that Tefillah – Prayer is not merely for the individual’s needs. The Rambam writes that[2] “the positive commandment to pray is to serve Hashem every day by means of praying.”

This teaches us that Tefillah is much more than a way of receiving our needs. It is rather 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 constantly pray, because we have a constant need to draw ourselves closer to Hashem. It is not simply an act we do in order to obtain our requirements; rather, it is one of the most important ways we have of connecting to Hashem.

Granted, prayer also serves the purpose of reminding ourselves that the only One Who can supply our needs is Hashem. One constant need which we all have is the coming of Moshiach, and our redemption from this exile. May we pray for this, and our prayers will certainly be answered.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 11, Page 52

IN OUR FATHER’S MERIT
Mr. Shalom Moshe Hacohen ben Tzivia Cohen
May he have a complete and speedy recovery
*
DEDICATED BY HIS FAMILY
* * *
לזכות אבינו
ר’ שלום משה הכהן בן מרת צבי’ שי’ כהן
לרפואה שלימה וקרובה
*
יוצא לאור ע”י בני משפחתו שיחיו

[1]. Our Parshah, Shemos 14:10.

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

This week, we read in the Parshah how the Jews finally left Egypt! First, we learned of the nation’s dramatic descent to Egypt, its enslavement and Moshe Rabbeinu’s mission from Hashem to deliver the Jews from Egyptian bondage. This week, after ten plagues, it finally happens; the entire Jewish nation leaves Egypt under Moshe’s leadership.

Hashem gives the Jews very detailed instructions for their departure. Among them is to bring a Korbon Pesach, a Paschal lamb the night before they leave. This is why throughout the generations, when there was a Bais Hamikdosh, the Jews brought a Pesach sacrifice the day before the holiday, which they ate that evening. The years that there was no Temple (may it speedily be rebuilt) the Jewish Nation has a Seder with a remembrance of the offering.

Specifically, the Hashem told Moshe Rabbeinu to[1] “Speak to the entire community of Israel, saying, ‘On the tenth of this month, let everyone take one lamb for each home, a lamb for each household … You shall have a perfect male lamb in its first year; you may take it either from the sheep or from the goats. You shall keep it for inspection until the fourteenth day of this month, and the entire congregation of the community of Israel shall slaughter it in the afternoon.’”

There is something here that requires explanation. We said that throughout the generations, Jews would offer the sacrifice the day before Pesach (the 14^th of Nissan), and eat it that night. There is no mention of taking the animal on a specific date. Yet on the very first Pesach when the Jews were actually leaving Egypt, the commandment was to take it “on the tenth of this month.” In other words, they had to keep the animal in their homes for four days. Why?

Rashi asks this question. “Why was the designated animal four days before its slaughter? This was not required in the Passover sacrifice of later generations.”

One answer to this question is as follows. One can make a decision to do something radical on the spur of the moment, without really considering the facts. Sheep were one of the deities of the Egyptians. It could be very dangerous for the Jews to slaughter these animals in front of the Egyptians who worshipped them.

Four days allows enough time for rational consideration; for one to make a rational, calm decision. The fact that they did wait four days, demonstrated that they sincerely followed Hashem.

May the words of the prophet be fulfilled[2]; “As in the days of your exodus from Egypt, I will show wonders (with the coming of Moshiach).”

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 114

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

[1]. Our Parshah, Shemos 12:3-6.

[2]. Micha 7:15.

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

Hashem told Moshe to deliver His message to Paroh. 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 Paroh …” 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 needed to approach Paroh. However, Moshe repeated Hashem’s words once, verbatim. He repeated them in Hebrew. Aharon translated Moshe’s words for Paroh, and explained them clearly.

It is clear 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 Paroh’s ears.” The Hebrew for interpret it is “ימליצנו – Yamlitzenu.” We find elsewhere that the same word, albeit in a different form, is used to mean “an interpreter.” Yosef’s brothers came to Egypt to request food from their brother, who they thought to be the Egyptian viceroy. 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; the same word as Yamlitzenu in a different form) was between them.”

Rashi also writes that Aharon needed to explain Moshe’s words. Here something far greater than a regular explanation is implied. Rashi says that Aharon’s explanation should reach “in Paroh’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.” This means that Aharon’s words had to be geared to persuade Paroh to finally let the Jews leave exile.

We must all reach out to those around us. However, it must be done in such a manner that we can persuade others of the urgency to bring Moshiach now!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 82

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

[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.

In this week’s Torah portion, Vo’eiro, we read of the first few plagues which Hashem brought upon Egypt. These plagues ultimately culminated in the exodus from Egypt. The plagues caused that Paroh and the populace of Egypt not only allowed the Jews to leave; they actually 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) grammatical. Why does the Torah use the singular form, i.e. “the frog?” Obviously, 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 teaches us a tremendous lesson in the service of Hashem. Rashi says elsewhere[2], that “If you have started a Mitzvah, finish it. This is because the Mitzvah is only attributed to the one who completes it.”

Aharon caused one frog to come up, as commanded by Hashem. There were millions of frogs that swarmed from it, as G-d wanted. If the Mitzvah is only attributed to the one who completes it, why did Aharon not see to it that he completed the Mitzvah? If there were any more frogs left to swarm, one would think that he should completed this down to the very last frog!

The explanation is, that the fact that a Mitzvah can only be attributed to the one who completes it, only applies to Mitzvos that benefit others. It is true of Mitzvos such as helping one’s fellow, lending or giving money to one who is in need, or the like.

The opposite is true regarding Mitzvos which are designed 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.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 16, Page 48-58

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

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

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

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, tell 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 tells 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 begun with our freedom from oppression; our exodus from Egypt.

The explanation is, that like everything else in Torah, it comes to teach us an important lesson. At times, we may feel as if we’re going through a difficulty. We are having a hard time serving Hashem. The truth is, as we see here, that the difficulty is the beginning of our salvation. Just as one takes a step back in order to begin running, so too must one overcome obstacles in order 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. This is surpassing, because the Jews were already listed by name and 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 in order to demonstrate how precious they are, because they are compared 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. Each object is counted as one, no more and no less. On the other hand, calling something by name expresses how 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!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 6, Page 7

IN LOVING MEMORY OF OUR MOTHER
Mrs. Brocha bas Reb Tzvi Nechemiah Hacohen O.B.M. Cohen
Passed away on 8 Shevat, 5778
May Her Soul be bound in the Eternal Bond of Life
*
DEDICATED BY HER FAMILY
* * *
לעילוי נשמת
מרת ברכה בת ר’ צבי נחמי’ הכהן ע”ה כהן
נפטרה ביום ח ‘שבט, ה’תשע”ח
ת. נ. צ. ב. ה.
*
יוצא לאור ע”י בני משפחתה שיחיו

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

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