Back on Track – Vayeishev
וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף מִכָּל בָּנָיו כִּי בֶן זְקֻנִים הוּא לוֹ וְעָשָׂה לוֹ כְּתֹנֶת פַּסִּים. (בראשית לז, ג)
There are many opinions regarding the exact nature of the כְּתֹנֶת פַּסִּים that Yaakov made for Yosef.
According to the Gemara (שבת י, ב) it was made from 2 sela'im's worth (a gold coin weighing approx. 17g) of premium quality wool, shorn from a one-day-old sheep (Rashi, סנהדרין מד, א). The Tiferet Yisrael (משנה מידות ג, ז, אות סו) says that it was made from silk, dyed red. Rashi (שבת י, ב) says that the wool was only around the edge of the sleeve, which, according to the Metzudot Tzion (שמואל ב יג יח), was weaved in a special pattern. The Ibn Ezra (בראשית לז, ג) says that the כְּתֹנֶת פַּסִּים was made up of separate pieces of cloth, which, according to the Radak (בראשית לז, ג) and the Ralbag (שמואל ב יג יח), were each a different color. The Midrash (בראשית רבה פד, ח) says that the sleeves were long and reached the palms of the hand. The Maharzo (בראשית רבה פד, ח) says it was also long and reached the bottom of the legs. The Ibn Ezra (בראשית לז, ג) says that it covered the torso like a vest but that the arms were exposed. The Midrash (בראשית רבה פד, ח) says that it was very thin and light and could be folded and hidden in the palm of the hand.
Aside from the physical attributes of the כְּתֹנֶת פַּסִּים, the Gemara (שבת י, ב) adds a musar haskel –
וְאָמַר רָבָא בַּר מַחְסֵיָא אָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב, לְעוֹלָם אַל יְשַׁנֶּה אָדָם בְּנוֹ בֵּין הַבָּנִים שֶׁבִּשְׁבִיל מִשְׁקַל שְׁנֵי סְלָעִים מֵילָת שֶׁנָּתַן יַעֲקֹב לְיוֹסֵף יוֹתֵר מִשְּׁאָר בָּנָיו נִתְקַנְּאוּ בּוֹ אֶחָיו וְנִתְגַּלְגֵּל הַדָּבָר וְיָרְדוּ אֲבוֹתֵינוּ לְמִצְרַיִם.
A parent should never distinguish between their children. Because of two sela'im of wool that Yaakov gave only to Yosef and not to the other brothers, they became jealous of him and the result was that our forefathers went into exile and slavery in Egypt.
Sefer Meir Panim brings the sefer Torat Levi Yitzchak, written by R' Levi Yitzchak Schneerson, the father of the Lubavitcher Rebbe, who says that the essence of the Lechem Hapanim is Yosef HaTzaddik. The gematria of יוסף (in ribu'a format – י יו יוס יוסף) is לֶחֶם הַפָּנִים.
According to sefer Meir Panim, Yosef was a "living Shulchan Lechem Hapanim". The purpose of the Shulchan Lechem Hapanim is to serve as a gateway through which HKB"H's Divine abundance is distributed throughout the world. Similarly, HKB"H selected Yosef as the מַשְׁבִּיר, the conduit via whom sustenance was provided to the entire world, during the seven years of famine in Egypt.
Using this principle, let us examine the sequence of events in this week's parsha in a different light and try to obtain a deeper understanding of what transpired.
First, a short introduction.
The fundamental question we need to ask is "Did Yaakov know that Yosef was alive and in Egypt?"
According to one opinion Yaakov knew Yosef was still alive, from the passuk וַיְמָאֵן לְהִתְנַחֵם (בראשית לז, לה), because, try as he might, Yaakov could not forget Yosef and HKB"H gives us the gift of slowly forgetting a deceased relative, to ease our pain (בראשית רבה פד, כא).
The Gemara (מסכת סופרים, כא) says that after the brothers returned with the blood soaked כְּתֹנֶת פַּסִּים and told Yaakov that Yosef had been devoured by a wild animal, Yaakov went into the mountains, took twelve stones and placed them in a row. On each stone he wrote the name of each son, his מַזָּל and corresponding month (for example - Reuven, טָלֶה, נִיסָן). Yaakov then began with Reuven's stone and said to the other stones "I decree that you all stand up for Reuven's stone". None of the stones stood up. Yaakov then proceeded to the next stone and said to the other stones "I decree that you all stand up for Shimon's stone". None of the stones stood up. And so on, until Yosef's stone. Yaakov said "I decree that you all stand up for Yosef's stone". All the stones stood up and bowed down to Yosef's stone.
Yaakov was not satisfied with this proof, so he took twelve sheaves of wheat, each of which he labelled with the names of the twelve sons, their מַזָּל and month, as above. Yaakov again went son by son and said "I decree that you all bow down to Levi who will wear the אוּרִים וְתֻמִּים". None of the sheaves bowed. Yaakov continued "I decree that you all bow down to Yehuda, who is king". None of the sheaves bowed. Only when Yaakov mentioned Yosef, did the other sheaves bow down.
According to these sources it appears that Yaakov knew Yosef was still alive. However, did Yaakov know he was in Egypt?
Let's backtrack to parshat Vayishlach. After Yaakov's reunion with Eisav, they part ways. Eisav returns to Se'ir and Yaakov continues on to Sukkot and from there to Schem. The passuk says –
וַיִּקֶן אֶת חֶלְקַת הַשָּׂדֶה אֲשֶׁר נָטָה שָׁם אָהֳלוֹ מִיַּד בְּנֵי חֲמוֹר אֲבִי שְׁכֶם בְּמֵאָה קְשִׂיטָה (בראשית לג, יט)
Why did Yaakov purchase this land? We know that this plot of land, together with Me'arat HaMachpeila and Har HaBayit are the three iconic plots of land the nations of the world can never dispute that they belong to Am Yisrael, their deeds of purchase are documented in the Tanach (בראשית רבה עט, ז).
In parshat Vayechi, towards the end of his life, Yaakov asks Yosef to be buried, not in Egypt, but in Eretz Yisrael – in Me'arat HaMachpeila. However, Yaakov is worried that Yosef may still have a טַעֲנָה against him for burying his mother Rachel on the "roadside". Yaakov reveals to Yosef that he did this under direct instruction from HKB"H and not of his own volition. However, as added insurance that Yosef will indeed bury him in Eretz Yisrael, the first thing Yaakov does before he settles down in Canaan, is to buy a future burial plot of land for Yosef in Schem. This was before the sale of Yosef to Egypt took place.
When Yosef relates his dreams to his brothers and his father, the passuk says וַיְקַנְאוּ בוֹ אֶחָיו וְאָבִיו שָׁמַר אֶת הַדָּבָר (בראשית לז, יא). Rashi explains what וְאָבִיו שָׁמַר אֶת הַדָּבָר means – that Yaakov believed the prophecies and was waiting and looking forward to them becoming reality.
Now we can begin the shiur.
Our passuk above says וְיִשְׂרָאֵל אָהַב אֶת יוֹסֵף מִכָּל בָּנָיו כִּי בֶן זְקֻנִים הוּא לוֹ, that Yosef was Yaakov's child of "old age". However, Yosef was not the בֶן זְקֻנִים, Binyamin was!
The Ba'al HaTurim says the word זְקֻנִים is an abbreviation for the שִׁשָּׁה סִדְרֵי מִשְׁנָה –
ז'- זְרָעִים- ק'- קֳדשִׁים-נ'-נָשִׁים, י'-יְשׁוּעוֹת (כִּנּוּי לְסֵדֶר נְזִיקִין - שבת לא, א) מ'- מוֹעֵד.
Actually, here we have only five of six? The Yerushalmi has only five sedarim not six (Taharot does not appear in the Yerushalmi). Chazal give another reason why Yaakov did not teach Yosef seder Taharot. The Gemara (שבת לא, א), for example, says that a nickname for seder Taharot is Da'at. Da'at is something one acquires on their own and is not taught.
From this passuk we learn that Yaakov taught Yosef Torah. Only Yosef? Didn't Yaakov teach his other sons Torah as well?
Obviously, Yaakov did teach his other sons Torah as well. We know that the brothers were "experimenting" with סֵפֶר הַיְּצִירָה, creating animals and women using the secrets of סֵפֶר הַיְּצִירָה, written by Avraham Avinu. The Pardes Yosef on the Gemara (חולין ב, א) says that when Yosef saw the brothers supposedly "eating אֵבֶר מִן הַחַי" and "sinning with גִּלּוּי עֲרָיוֹת" and told lashon harah about them to Yaakov, Yosef misunderstood – these were "animals" and "women" created using סֵפֶר הַיְּצִירָה, to which the above halachot do not apply. Where did the brothers learn סֵפֶר הַיְּצִירָה? From Yaakov of course.
So, why does our passuk imply that Yaakov only taught Yosef Torah?
Many, many questions. Let us begin providing some answers.
The fact that the Twelve Tribes would have to go down to Egypt was not a secret. HKB"H revealed it already to Avraham יָדֹעַ תֵּדַע כִּי גֵר יִהְיֶה זַרְעֲךָ בְּאֶרֶץ לֹא לָהֶם וַעֲבָדוּם וְעִנּוּ אֹתָם אַרְבַּע מֵאוֹת שָׁנָה (בראשית טו, יג). Avraham didn't "bargain" with HKB"H, like he did with Sdom – "Perhaps 200 years, 300 years, 350 years?" The reason Avraham did not question this number is because the purpose of descending to Egypt was to atone for the sin of Adam and Chava and that number was unalterable – it required exactly that number, not one second more or less. In fact, Am Yisrael's exile was for exactly 400 years, if you begin counting from the birth of Yitzchak (in Nisan).
Yaakov knew even before Yosef was sold that he and his children would go down to Egypt. If not, why would he buy a future burial plot for Yosef - the first thing he did before settling in Eretz Yisrael? Yaakov knew he would be going to Egypt and that he would need a security to ensure that Yosef would return his body back to Eretz Yisrael for burial.
Not only did Yaakov know that he and his family would descend to Egypt, he also knew that before this occurred, Yosef would have to go down to Egypt - alone.
To ensure that a young, 17-year-old boy would be able to survive alone in a depraved country like Egypt required special preparation.
When Rivka and Yaakov sent Yaakov to Charan, he did not leave immediately. Yaakov remained behind another 14 years to study in the Yeshiva of Shem and Ever before departing for Charan. Why was this necessary? Yaakov was 77 when he entered Charan. What was Yaakov doing in those 77 years? He was studying Torah וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים (בראשית כה, כז) - 63 years until his parents instructed him to leave and then a further 14 years. 63 years of studying Torah was not enough?
The answer is no, it was not enough. In his first 63 years of studying Torah, Yaakov was lacking part of his education – how to live in galut! How does one behave living in the household of goyim, swindlers like Lavan? How do you raise children to be שׁוֹמְרֵי תּוֹרָה וּמִצְווֹת in such a hostile environment? This was not part of the regular Torah curriculum - it was a special supplemental course that required an extra 14 years of study, in the Yeshiva of Shem and Ever who had personal experience living through the דּוֹר הַפַּלָּגָה amongst goyim and עוֹבְדֵי עֲבוֹדָה זָרָה.
The passuk tells us כִּי בֶן זְקֻנִים הוּא לוֹ, on which Rashi says וְאוּנְקְלוּס תִּרְגֵּם "בַּר חַכִּים הוּא לֵיהּ" – כָּל מַה שֶּׁלָּמַד מִשֵּׁם וְעֵבֶר מָסַר לוֹ, that Yaakov taught Yosef all the Torah he learned from Shem and Ever. This does not mean that Yaakov taught only Yosef Torah – he taught all his other children as well. However, Yaakov chose to only teach Yosef one specific part of his Torah – the Torah that he learned in those 14 years before leaving for Charan, the Torah necessary to survive in a hostile environment in Egypt. R' Yaakov Kamenetsky says that only Yosef would need it because he would be going to Egypt alone. Later, when Yaakov and the rest of his family went to Egypt, they would not need it, they were secluded in a cloistered community in Goshen. Only Yosef, living in and amongst the goyim, would need it.
Why did Yaakov give only Yosef a כְּתֹנֶת פַּסִּים? This was not favoritism - it was because Yosef was a living Shulchan Lechem Hapanim.
Sefer Meir Panim talks about the purpose of the מִסְגֶּרֶת around the Shulchan, the only kli in the Mikdash that has a מִסְגֶּרֶת. The מִסְגֶּרֶת is a kind of protective "girdle" around the legs of the Shulchan and its purpose is a גֶּדֶר לַעֲרָיוֹת, a preventative mechanism against גִּלּוּי עֲרָיוֹת and an atonement for the sin of Chava with the עֵץ הַדַּעַת and הַזֻּהֲמָה שֶׁהֵטִיל בָּהּ הַנַּחַשׁ. This was the primary purpose of Am Yisrael going down to Egypt, to atone for this sin.
The rashei teivot of the passuk ועשית לו מסגרת טפח סביב (שמות כה, כה) in gematriya is הַפַּס. The purpose of the כְּתֹנֶת פַּסִּים was not to show off and elevate Yosef above the rest of his brothers. Its purpose was the same as the מִסְגֶּרֶת around the Shulchan – to protect Yosef from sin. The color of the פַּסִּים was red (Tiferet Yisrael), like the בֶּגֶד תּוֹלַעַת שָׁנִי that covered the Shulchan Lechem Hapanim, the only kli to be covered with such a cover.
Just like צִיצִית on the corners of a four cornered garment (like four legs of the Shulchan) are to constantly remind us וְלֹא תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר אַתֶּם זֹנִים אַחֲרֵיהֶם (במדבר טו, לט), similarly the פַּסִּים on Yosef's garment were a constant reminder and protection against the sin of גִּלּוּי עֲרָיוֹת. The gematriya of פַּסִּים is עֵינַייִם. Yaakov was only trying to protect Yosef from the challenges he would face in Egypt. When Yosef was sold into slavery in Egypt, עֶרְוַת הָאָרֶץ, he would face enormous נִסְיוֹנוֹת regarding עֲרָיוֹת. Yosef's test with the wife of Potiphar was this ultimate test. The Midrash says that Potiphar's wife placed a metal harness over Yosef's head to keep his head still and eyelids open so he could not avoid looking at her (Yalkut Shimoni, בראשית, פרק לט, רמז קמו).
When the brothers showed Yaakov the blood stained כְּתֹנֶת פַּסִּים, he was devastated. Not because Yaakov believed Yosef was dead (we saw above that he knew Yosef was not dead), but because Yaakov did not know how Yosef could withstand the test of עֲרָיוֹת in Egypt without it. He need not have worried.
Although the brothers removed the כְּתֹנֶת פַּסִּים before selling Yosef to slavery, the כְּתֹנֶת פַּסִּים had already served its purpose, it had become indelibly imprinted into Yosef's mind, together with the specialized Torah of galut Yaakov had taught him. It was this impression that prevented Yosef, the living Shulchan Lechem Hapanim from sinning with Potiphar's wife. The rashei teivot of passuk ושַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְקוק (ויקרא כד, ו) in gematriya is אֵשֶׁת אֲדֹנָיו (בראשית לט, ז).
Just as the Avot, through their נִסְיוֹנוֹת, laid the genetic foundation for their descendants, Am Yisrael, to withstand any similar tests, so too did Yosef, through his test with the wife of Potiphar, lay the genetic foundation for Am Yisrael to withstand the עֲרָיוֹת in the most depraved country of the world – Egypt and emerge clean, as proven by HKB"H testing Am Yisrael with the Korban Sotah at מָרָה (זהר, נשא, קכד, ע"ב).
Now we understand the special relationship between Yaakov and Yosef. It was not simply a unique familial relationship - it was a relationship that was intricately linked to the future destiny of Am Yisrael.
If so, how did it come about that the brothers hated Yosef and nearly killed him?
To understand how the brothers viewed Yosef, we need to skip forward to parshat Mikeitz, when the brothers went down to Egypt to buy grains. The Midrash (בראשית רבה צא, ו) says that the first thing they did upon reaching Egypt was to split up and enter in different places, each trying to find Yosef. Where was the first place they looked? The brothels. Such was their impression of their brother Yosef. The last time they saw him was when he was 17-years-old. This was over 20 years later and the only expectation they had of him was that he would end up in a brothel?
The Torah tells us וַיְהִי יוֹסֵף יְפֵה תֹאַר וִיפֵה מַרְאֶה (בראשית לט, ו), he was physically beautiful. However, that is not all. Yosef was also overly interested in his physical appearance. The Midrash (בראשית רבה פד,ז) says that Yosef would play around with his hair and his eyes to make himself look nice. This habit continued when he entered the house of Potiphar. Rashi (בראשית לט, ו), quoting Breishit Rabba, says that Yosef, seeing he had been made master of the house began eating, drinking and playing around with his hair. HKB"H said – "Your father is grieving and you are playing around with your hair? I will set the bear on you". This resulted in the test with Potiphar's wife.
Why was Yosef interested in his physical appearance? Some Mefarshim say that it was כְּבוֹד הַתּוֹרָה. Just like you adorn a sefer Torah in a beautiful cover, so too should a Talmid Chacham be makpid on their outward physical appearance.
However, this is not what the brothers saw. They saw an immature young boy, overly preoccupied with his hair, his eyes and his fancy clothes (כְּתֹנֶת פַּסִּים). Take someone like that and drop them off in a country like Egypt, the most morally depraved country in the world and there is no other way they can turn out aside from ending up involved with זְנוּת.
The passuk says וַיָּבֵא יוֹסֵף אֶת דִּבָּתָם רָעָה אֶל אֲבִיהֶם (בראשית לז, ב). The Mefarshim says that the grammar is wrong in the passuk - someone is מוֹצִיא דִּבָּה not מְיַבֵּא דִּבָּה. There are many perushim on this and they all center on Yosef telling lashon harah against the brothers. It seems to me that it was the opposite - that the brothers were speaking lashon harah against Yosef and his seemingly "promiscuous" behavior. This is what Yosef brought to his father Yaakov "They are slandering me (Yosef)!"
Let us examine the scenario. On the one side, you have Yaakov and Yosef, both totally in sync, working toward a single minded, "secret mission" related to the future destiny and integrity of Am Yisrael. On the other side you have the brothers, Tzaddikim all, completely oblivious to all this and misinterpreting it. Yosef does not explain anything to the brothers, he just repeats his prophecies/dreams verbatim, with no interpretation. Yosef was an expert interpreter of dreams, as we see later with the שַׂר הַמַּשְׁקִים וְשַׂר הָאוֹפִים, so why did he not also tell his brothers the meaning of these dreams? Yaakov understood the dreams and what they meant, but he camouflaged them. R' Bachyei on the passuk וַיִּגְעַר בּוֹ אָבִיו (בראשית לז, י) says that this is not a rebuke, it is a downplay, to reduce the brothers' hatred of Yosef. Yaakov knew what the dreams meant and he was waiting for them to happen וְאָבִיו שָׁמַר אֶת הַדָּבָר (בראשית לז, יא), but he kept a tight lid on it.
What we have here is a – breakdown in communication, תִּקְשֹׁרֶת.
If the brothers would have simply communicated with Yosef and vise versa, if the brothers and Yaakov had communicated … this awful episode of hatred, near murder and selling Yosef into slavery (considered one of the two cardinal sins – along with the egel hazahav – that have plagued Am Yisrael throughout history) could have been avoided. Instead, you have Yosef totally engrossed in his "bubble", Yehuda in his "bubble", Shimon and Levi in theirs etc. and "never the twain shall meet".
If we examine the family history, we see symptoms of this phenomenon before, with Yaakov "stealing" Eisav's blessing. Rivka could simply have communicated with Yitzchak and all the unpleasantness could have been avoided. It was all "hush hush". You could say that this is a hereditary problem that runs in the family – an inability to communicate?
However, I believe that it is much deeper than this, that the lack of communication was not incidental, but deliberately planned, or at least orchestrated that way by HKB"H. Perhaps if it had not been, things might not have turned out the way they should, Yosef would have not been sold to Egypt, there would have been no eshet Potiphar episode, Yehuda would not have taken responsibility for Tamar and acquired the ability to be king, there would have been no slavery in Egypt, no atonement for the sin of Chava and no Matan Torah?
Or, perhaps all these things could have happened anyway, in a different, better way – without the hate!
If we compare Am Yisrael back then in our parsha to Am Yisrael today in the world, before October 7, the similarities are frightening. You have a whole bunch of "bubbles" floating around, the left-wing secular "bubble", the Charedi "bubble", the right-wing settler "bubble", the Diaspora Jew "bubble", all colliding with and bouncing off one another, with close to zero communication between them. We had derailed, יָרַדְנוּ מֵהַפַּסִּים.
October 7 was a serious wake-up call and indeed many have woken up. Am Yisrael will never be the same as it was before October 7. Our eyes have been opened and we see things we never saw before.
We see that instead of communicating with one another via media channels on TV and in social media, or via demonstrations in squares, if we actually truly communicate with one another, like the soldiers are doing in the tanks, in the trenches and in the tunnels, all the bubbles are just that – bubbles, artificial camouflage that pops and disappears in an instant. If we actually communicate directly with one another, face to face, side by side, then the differences, instead of being the עִקָּר as they seemed before, are in fact marginal and insignificant.
That is not to say that Am Yisrael is factionless and uniform. We are the Twelve Tribes, each with a different role to play – the Charedi Torah role, the left-wing secular humanitarian/economic/military role, the right-wing settler/ יִשּׁוּב אֶרֶץ יִשְׂרָאֵל role, the Diaspora Jew/Yissachar-Zevulun role, etc. Each need to focus on their specific purpose within the whole, but to remember – there is a whole! There is a כְּלַל יִשְׂרָאֵל. It is not just us in our own bubble, it is US (no, not America) – Us, with a capital U - all of כְּלַל יִשְׂרָאֵל! The shape of the Lechem Hapanim resembling a smile.
We currently have over 400,000 young men and women on the front lines currently undergoing a crash-course in intra-Am Yisrael communication. We have millions more in the rear-guard currently undergoing a crash-course in כָּל יִשְׂרָאֵל עֲרֵבִים זֶה לָזֶה. This is our finest hour. This is the finest hour of Am Yisrael in centuries, perhaps even millenia! Despite all the uncertainty, all the tribulations, we are all privileged to be living through one of the most defining moments in Am Yisrael's history.
We are now very much like Am Yisrael just before the Exodus. We have suffered a long exile of slavery and persecution and have emerged crippled and traumatized, but the muddy waters are clearing. Once again, we are realizing who we are and what defines us. We are on the brink of experiencing a redemption even more miraculous than that in אֶרֶץ מִצְרַיִם. All we need to do is to declare and solidify our allegiance to HKB"H and to one another.
We desperately need to control and marginalize the עֶרֶב רַב, who are trying to prevent this from happening, those who October 7 never managed to wake up, the same rogue element amongst us trying to perpetuate our exile and suffering. We need to silence them, or more practically speaking - not "consume" them. They are still trying to "peddle their product", we simply need to stop "consuming" that product. We need to drastically reduce our consumption of the media channels, the TV and social media and engage in inter-personal communication instead, just like our soldiers are doing on the front line, one on one, face to face, neighbor to neighbor, neighborhood to neighborhood, city to city, country to country. We all need to rediscover Am Yisrael – the true Am Yisrael, not the Am Yisrael distorted through the perverted prism of the media, the technology and the outdated politicians.
We need to look to the future and the future is clear. If you look at those running Am Yisrael before October 7, it was the older generation. Those demonstrating in Balfour were average aged 50 plus. Those that have still not woken up after October 7 are mostly from that generation, referred to by the phrase פְּנֵי הַדּוֹר כִּפְנֵי הַכֶּלֶב. The younger generation, the generation of our soldiers fighting on the front lines, the generation of the younger Charedim who desperately want to be more part of כְּלַל יִשְׂרָאֵל without compromising their Torah values, the younger secular generation thirsty for the truth – they are the promise, they are the future. They will emerge from the tail end of the war and assume control over Am Yisrael – they will dictate the new reality and so far, it looks like they are headed in a better direction than the previous generation. On the flip side of the coin, closely examine the future for Am Yisrael in the Diaspora. Those who support Am Yisrael in the Diaspora are from the older generation, the younger generation are mostly anti Am Yisrael. Jews in the Diaspora need to wake up and realise where things are headed.
The direction is clear, the future of Am Yisrael is unravelling before our very eyes. We are the Am Segula and our redemption is nigh!
Shabbat Shalom
Eliezer Meir Saidel
Machon Lechem Hapanim
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1 comment:
Amazing dvar, once again!
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