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.

 

This week’s Torah portion, Shemos, is the beginning of the second book of the Torah. It begins by telling us of the slavery our forefathers bore in the land of Egypt, and the birth of Moshe, who would ultimately redeem us from our Egyptian exile.

Through a series of miracles, Moshe was brought 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 wicked? Because he will (in the future tense) strike his friend. Why should he be considered wicked now, if he did not yet strike anyone? All that he did was raise his hand!

Rashi cites the words from the verse “why will you strike,” and answers this question. He writes that “Although he had not struck 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.

This can be explained as follows. Each of us was created[2] “in order to serve our Creator.” From this it is understood that each limb, each organ of the body was created with a specific goal toward this purpose.

For example, one’s hand was created in order 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, despite the fact that he did not (yet) hit anyone, contradicts the very purpose for which the hand was created. 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!

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 31, Page 5

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 2:13.

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

[3]. See Tanya Chapter 23.

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, they were circumcised by Yosef. 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 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 between his knees.” This is despite the fact that Yosef had no obligation to teach them. Yehudah had founded and headed a Yeshiva full time prior to the arrival of all of the Jews in Egypt. This being the case, it is possible that he was a greater scholar than Yosef. 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 tremendous 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.

Wishing one and all a good Shabbos!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 20, Page 243-249

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, 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.

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 viceroy 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 obviously 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 particularly 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 tell him that they sold him. This would obviously cause him great anguish.

Therefore, he sent his father pounded beans, also known as Egyptian beans. One would think that something which is pounded loses quality. Nevertheless, it is specifically these pounded beans which are called the choicest of Mitzraim. Despite the fact that the Tribes of Israel appeared to have been pounded, this made them stronger and greater 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 which can be learned from this explanation. One is to always 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

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, 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.

This week’s Parshah, Vayigash, we find a continuation of the story which we began reading several weeks ago. At the beginning of our Torah portion Yehudah confronts Yosef (who he still believes to be the viceroy of Egypt). Yosef reveals himself to his brothers, who had sold him into slavery 22 years earlier. Despite this, he treats them kindly, and they share an emotional reunion.

The most emotional 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 and would ultimately be destroyed.” Why did Binyomin weep on his brother Yosef’s neck? “For the Tabernacle – Mishkan of Shiloh, which was destined to be in Yosef’s territory, but would ultimately be destroyed.”

Each one prophetically saw that a dwelling place for Hashem would be constructed in the other’s territory, yet would be destroyed. 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 destruction in Yosef’s territory. Why didn’t each cry over the destruction in their own territory. The destruction of G-d’s Palace is indeed something that would bring one to tears!

In order 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 bring him consolation. 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. Crying and sighing are not enough. However, we must have the greatest sympathy for a problem which concerns a friend, whether or not we can actually help.

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

Rabbi Shmuel Mendelsohn

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

Adapted from Likkutei Sichos Volume 10, Page 148

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

In Parshas Mikeitz, which we read this week, we are told a very exciting story. But just as all of the stories in Torah, it comes to teach us important 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 Yosef was summoned to appear before Paroh. 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 in order that they lack nothing during the famine. Paroh immediately appointed Yosef to this position; he was made the viceroy of Egypt, 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 it is written[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, and only Jews are commanded 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, Avrohom Avinu was commanded 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 be circumcised.

This teaches us that we must bring Torah and Mitzvos, to everyone who we can influence. This includes those who are not Jewish. We must introduce them to the seven Noachide laws.

Wishing everyone a good Shabbos and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 10, Page 136

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, Bereishis 41:55.

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

In this week’s Torah portion, we read how Yosef saved Egypt from the world-wide famine. In fact, Mitzraim was the only nation which had a supply of food during that time. This caused the rest of the world to come “knocking on Egypt’s doors,” desperately seeking grain. Specifically, the one that handled all requests was Yosef, who had been appointed viceroy over the Egyptian nation.

What did the Jewish nation, i.e. Yaakov’s children who were in Egypt do? The Torah tells us that[1] “Yaakov saw that there was grain being sold in Egypt. (Therefore,) Yaakov said to his sons, ‘Why do you appear satiated?’” He then told his sons to travel to Mitzraim in order to obtain grain.

What did Yaakov mean when he said “why do you appear satiated?” It would appear from his words that they actually had food, however, he did not wish to have trouble from the surrounding nations. This seems to be in accordance with Rashi’s explanation. Rashi cites the words “why do you appear satiated,” and explains as follows. “Why do you show yourselves before the sons of Yishmoel and the sons of Aisov as if you are satiated? For at that time they still had grain.”

Rashi writes that they appeared “as if they had grain.” This seems to imply that in actuality they did not have a great deal of grain. It was only as if they were full. This requires explanation. Why would the Jews show themselves, meaning behave, as if they were full if such was not the case?

The explanation is, that this was due to the tremendous trust that Yaakov’s children had in Hashem. They had no doubt, and were absolutely certain that Hashem would never forsake their father Yaakov. This was true even during the time of a famine which plagued the entire world. Granted, the grain which they actually had was just sufficient for “that time.” Nevertheless, they were certain that G-d would always take care of them. That was the reason that they “appeared satiated.” They had no concern whatsoever about what will be; they knew that it would be good.

We always discuss living with the weekly Parshah, meaning living with the week’s Torah portion. We are descendants of Yaakov. May we learn from his sons the sort of faith that each of us must have in Hashem, despite all odds.

Wishing everyone a good Shabbos and a happy Chanukah!

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 30, Page 190

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, Bereishis 42:1.

We learn in this week’s Parshah, Vayeishev, of a dispute between Yosef and his brothers. The Torah tells us that[1] “Yisroel (Yaakov) loved Yosef more than all of his other sons, because he was a son of his old age. He made Yosef a fine woolen coat.”

Ultimately the brothers threw Yosef into a pit[2]. They did not want their father to know what they had done; therefore, the Torah tells us as follows[3]. “They took Yosef’s coat, slaughtered a kid, and dipped the coat in the blood. They sent the fine woolen coat, and brought it to their father, and said, ‘We have found this; recognize whether this is your son’s coat or not.’ He recognized it and said, ‘It is my son’s coat; a wild beast has devoured him; Joseph has surely been torn up.’”

Rashi cites the words “a wild beast has devoured him,” and explains as follows. “(Even though the brothers did not tell Yaakov, one would think that Hashem would tell him.) Why did He not do so? Because the brothers excommunicated and cursed anyone who would reveal this, and they included Hashem in their court.

We need to understand why the brothers felt the need to make the Almighty a part of the excommunication and the curse which they issued. After all, they themselves constituted a Bais Din – meaning a Jewish ritual court. One explanation for this is that they were afraid that one of them might come to regret their actions.

There is a Halachic method to annul a vow. However, if Hashem is part of the court which issued the excommunication, it could not be annulled without His approval. None of them could “back out.” In fact, we see that ultimately the “secret” was revealed to Yaakov. Further on the Torah tells us that[4] “Yaakov saw that there was grain being sold in Egypt …” Rashi questions the use of the word “saw.” How can we say that Yaakov saw that there was grain in Egypt? Rashi explains that “What then is the meaning of ‘saw?’ He saw with the divine “mirror” that he still had hope in Egypt. However, this was not true prophecy. It did not explicitly inform him that this was Yosef.”

Once they received this Divine “sign,” they went to look for Yosef. When the finally found him, they knew that the time had come to tell their father.

Everything has its proper time. It may seem frustrating, but occasionally we must wait for the right time.

Wishing everyone a good Shabbos.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 35, Beginning with Page 161

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, Bereishis 37:3.

[2]. There is much more to this story than meets the eye; Yosef’s brothers were righteous. They would not try to kill hm out of mere jealousy. Rather they formed a rabbinic court, and judged him for what they perceived were sins. They then sentenced him to a death penalty. See Rashi’s comments to our Parshah, Chapter 37 in detail.

[3]. Our Parshah, Bereishis 37:31-33.

[4]. Parshas Mikeitz, Bereishis 42:1.

Until this week’s Torah portion, the Torah has taught us fundamentals which lead to the ultimate formation of the Jewish nation. The Torah begins by telling us of the creation of the world and Hashem’s dominion over it. We are then introduced to the fathers and mothers of the Jewish nation. This leads us to the birth of Yaakov’s children, the twelve tribes of Israel. Finally, we reach this week’s Torah portion. Here we are told of the interaction of Yaakov’s children among each other.

We are taught that the actions of our patriarchs provide us, their descendants, with the empowerment to perform our Divine service[1]. However, that which is discussed in our Parshah is far stronger. It is a direct allusion to the service of the Jewish nation throughout all generations[2].

At the beginning of our Parshah, Yosef tells .his brothers of two dreams which he had. Both dreams indicate that at some point he would have a position of authority over them. The Torah tells us that they were not pleased, but their father had a different approach to his son’s dreams. That is why the Torah tells us that[3] “his brothers envied him, but his father awaited the matter.” Rashi cites the words “awaited the matter,” and explains as follows. He (Yaakov) was waiting and looking forward to when the fulfillment of the dream would come. Similarly, it says “awaiting the realization …[4]”

This can all be explained as follows. The fact that Yaakov our Forefather was “was waiting and looking forward to when the fulfillment of the dream would come,” is a description of what all of his children, the Jews, are awaiting throughout this long and bitter exile. Each of us is awaiting the ultimate redemption through our righteous Moshiach.

This is why Rashi follows this by telling us that “similarly, it says ‘awaiting the realization.’” On that verse in Yeshayahu, Rashi explains that the Jews are “a righteous nation, awaiting. They waited and longed throughout their exile many days for the faith of the Holy One, blessed be He, that He fulfill His promise through His prophets, to redeem them.” This demonstrates, from Rashi’s own words, that despite the fact that this Golus has lasted so long, Yaakov’s children never stop waiting for Moshiach. For this merit alone, may Hashem send Moshiach now!

Wishing everyone a good Shabbos.

Rabbi Shmuel Mendelsohn

Adapted from Likkutei Sichos Volume 35, Beginning with Page 161

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]. See the Ramban’s commentary to Parshas Lech Lecho, Bereishis 12:6.

[2]. See the commentary of the Akeidah to our Parshah, Section 28.

[3] Our Parshah, Bereishis 37:11.

[4]. Yeshaya 26:2.