2/25/2018 Parashat Ki Tisa 5778, 2018: "And the Schechinah Has Come Down For the Jewish People"Read Now![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. Our parasha contains numerous themes. In my mind, however, it is preeminently associated with the Chet Haegel (the Sin of the Golden Calf). I am bothered to the depths of my being by the entire episode. After all, year after year we ask ourselves the same question: “How is it possible for our ancestors to have participated in this heinous activity?” Hashem had just taken them out of a house of bondage (Egypt) with unrivaled wonders and miracles. In addition, He had revealed Himself to the entire nation at both Kriat Yam Suf (the splitting of the Sea of Reeds) and Matan Torah (the Giving of the Torah) on Har Sinai (Mt. Sinai). The entire episode leaves us mystified. Indeed, it seems to defy rational understanding. Although the people’s actions are very difficult to understand, Aharon’s actions were in some ways incomprehensible. In fact, a straightforward reading of the text appears to place him directly at the center of the sin: Take the rings off the ears of your wives and children, replied Aaron. “Bring them to me.” He took [the rings] from the people, and had someone form [the gold] in a mold, casting it into a calf. [Some of the people began to] say, “This, Israel, is your god, who brought you out of Egypt.” When Aaron saw [this], he built an altar before [the calf]. Aaron made an announcement and said, “Tomorrow, there will be a festival to G-d.” (32:2, 4-5) (Translation, The Living Torah, Rav Aryeh Kaplan zatzal) What did Aharon actually do? · He told the nation to donate gold and bring it to him. · He collected a great deal of gold from many of the people. · He had someone mold the gold into the form of a calf. · He built an altar in front of the Golden Calf. · He announced that there would be a festival to G-d the next day. This certainly is not the behavior that we would have imagined from one of our greatest spiritual leaders, the first Kohen Gadol. We would hardly have expected him to accede to the people’s wishes – let alone, seemingly, encourage them! Beyond question, Aharon clearly sinned. Therefore, the Midrash Tanchuma to Parashat Shemini (10) asks the following question: The Torah states: “Take for yourself a bull-calf [as your sin offering, Sefer Vayikra 9:2]” – why does it not say a “par” (“mature bull”)? This comes to teach us that through [the golden] calf, the Priesthood was nearly wrested from your hands (elah al yedei aegel nitfakfak hakahunah b’yadecha), and via [this] calf the Priesthood is firmly established in your hands (u’b’aegel mitbasusah b’yadecha). (Translation my own) Rashi (1040-1105), basing himself upon this Midrash, notes the following: “Take for yourself a bull-calf [This was] to inform [Aaron] that the Holy One, blessed is He, had granted him atonement through this calf for the incident involving the [golden] calf, which he had made.” (This, and the following Torah and Rashi translations, The Judaica Press Complete Tanach) The theme of Aharon’s sin, and consequent recognition of guilt, is presented in the halachic Midrash to Sefer Vayikra known as the Sifra (9:16). Rashi paraphrases this source in his commentary on Sefer Vayikra 9:23: When Aaron saw that all the sacrifices had been offered and all the procedures had been performed, and yet the Shechinah [Divine Presence] had not descended for Israel, he was distressed. He said, “I know that the Holy One, blessed is He, is angry with me [because of my role in the Sin of the Golden Calf], and on my account the Shechinah has not descended for Israel.” So he said to Moses, “My brother Moses, is this what you have done to me that I have entered and been put to shame?” At once, Moses entered [the Tent of Meeting] with him, and they prayed for mercy. Then the Shechinah came down for Israel. Almost all of the classic meforshim (Torah Commentators) agree that Aharon did something fundamentally wrong; where they disagree is in their interpretations of his actions. Rabbi Shlomo Ephraim ben Aaron Luntschitz (1550–1619) zatzal, known as the Kli Yakar after the title of his most famous and beloved work, begins his commentary to Sefer Vayikra 9:2 by noting that there are those who ask why, on the day of the establishment of the Mishkan (Portable Desert Sanctuary), Aharon brought the bull-calf as his sin offering, whereas the Jewish people brought their bull-calf as an olah (totally burnt offering, see Sefer Vayikra 9:3). In his explanation, he notes that there was a fundamental difference in how Aharon sinned, in contrast to the nation’s sin. He suggests that Aharon’s sin was one of action (kum v’aseh), rather than one of thought (machshavah): This is the case since Aharon certainly had absolutely no intention of idol worship (Avodah Zarah); instead, the essence of his sin consisted of his action, i.e. he actively created the Golden Calf. As the Torah states: “Then the L-rd struck the people with a plague, because they had made the calf that Aaron had made.” (Sefer Shemot 32:35). Why does the Torah emphasize “the calf that Aaron had made?” This comes to teach us that Aharon’s only sin consisted in creating the Calf, rather than in any thought-based (machshavah) activity. This is why Aharon brought his bull-calf as a sin offering to bring about atonement for his action-based sin, whereas the Jewish people who sinned in both action and thought - since beyond question they intended to perform idol worship – brought their bull-calf as an olah as expiation for their additional thought-based sin. (Translation and emphasis my own.) According to the Kli Yakar, Aharon’s violation was a sin of commission, of action, rather than one of thought. His mind remained pure from any thought or intention of idol worship. Yet, although his actions lacked a thought component, Aharon’s feelings of guilt were appropriate and representative of the gulf between G-d and himself that he had caused. Therefore he declared to Moshe, “I know that the Holy One, blessed is He, is angry with me [because of my role in the Sin of the Golden Calf], and on my account the Shechinah has not descended for Israel.” In order to remove the yawning chasm that separated Hashem from Aharon – and by extension, Hashem from the Jewish people - “Moses entered [the Tent of Meeting] with him, and they prayed for mercy. Then the Shechinah came down for Israel.” Moshe and Aharon prayed together to end the separation that had prevented the Divine Presence from dwelling amongst the Jewish people. By joining forces in prayer, they were able to close the gap that had separated Klal Yisrael (the Jewish people) from their Creator. We live in an age of Jewish fragmentation. There are seemingly impenetrable walls between Torah observant and not yet Torah observant Jews. Moreover, the Orthodox Jewish world itself is filled with often-warring factions, mistrust, and lack of respect for differing authentic halachic opinions. Chazal (our Sages of blessed memory) identified such sinat chinam (baseless hatred) as the reason for the destruction of the second Beit Hamikdash (Talmud Bavli, Yoma 9a). This is a grievous sin, and we must not shy away from labeling it as such. Here, as well, we must emulate Moshe and Aharon; and join in prayer and as one united people. If we can do this, if we can close the breaches that separate and alienate us from one another, then we will be able to remove the distance that exists between Hashem and our nation. With the Almighty’s mercy and our heart-felt desire, may the time come soon when we will join together in prayer and proclaim as one, “The Schechinah has come down for Israel.” V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link.
0 Comments
![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka, Yekutiel Yehudah ben Pessel Lifsha and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. The final five pasukim (verses) of Parashat Tetzaveh focus our attention on the underlying purpose of the Ohel Moed (Tent of Meeting): …at the entrance of the Tent of Meeting before the L-rd, where I will arrange meetings with you (asher eva’ade lachem shamah), to speak to you there. There I will make Myself known (v’no’adati shamah) to the children of Israel, and it will be sanctified by My glory. I will sanctify (v’kidashti) the Tent of Meeting and the altar, and I will sanctify Aaron and his sons to serve Me [as kohanim]. I will dwell (v’shechanti) in the midst of the children of Israel and I will be their G-d. They will know (v’yaidu) that I, the L-rd, am their G-d, Who brought them out of the land of Egypt in order that I may dwell in their midst; I am the L-rd, their G-d. (Sefer Shemot 29:42-46, this and all translations, The Judaica Press Complete Tanach, with my emendations) A careful reading of these verses provides us with an understanding of the Ohel Moed as a unique dwelling wherein Hashem revealed his Divine presence during meetings with the Jewish people. These encounters brought kedushah (holiness) to the Ohel Moed, and to the kohanim who served Him there. In addition, this passage continues a familiar theme that was introduced in Parashat Ki Tisa, “And they shall make Me a sanctuary and I will dwell in their midst,” (25:8) and adds the highly significant words, “and I will be their G-d.” The final pasuk informs us that the Ohel Moed served as the glory-filled place for the Almighty, from which He taught us that it was He, and none other, who redeemed us from the shackles of Egyptian servitude in order to dwell in our midst. The Malbim (Rabbi Meir Leibush ben Yechiel Michel, 1809-1879), widely considered to be one of the greatest and most perceptive Tanach commentators, offers an enlightening analysis of our passage. In his view, these verses contain a number of core concepts regarding the singular import of our people’s worship in the Ohel Moed, and by extension, the Beit Hamikdash (Holy Temple), as found in the words asher eva’ade lachem shamah, v’no’adati shamah, v’kidashti, v’shechanti and v’yaidu. Our author begins by noting that the avodah (Temple service) generated “an unceasing flow of nevuah (prophecy) amongst our nation.” This idea, he maintains, is intimated by the phrase, “asher eva’ade lachem shamah,” and refers to “Hashem’s communications with Moses from between the cherubim that were shared with the Jewish people, [since] all communications were [ultimately] for the [sake of our] nation.” (Commentary on the Torah, this, and all translations, brackets and underlining my own) The Malbim continues his analysis and interprets the expression, “v’no’adati shamah,” as referring to Hashem’s ongoing revelation to our nation during the course of the avodah. He suggests that this interpretation is buttressed by the following complementary pasuk from Sefer Vayikra: “And Moses said, ‘This is the thing the L-rd has commanded; do [i.e. the avodah,] and the glory of the L-rd will appear to you.” (9:6) Next, our author explicates the term, “v’kidashti,” as connoting two crucial ideas: The subject matter of this expression teaches us that through the avodah, the Ohel Moed and its vessels were sanctified, since it was the very place wherein the Temple service was undertaken; and Aharon and his sons – who were designated to serve in the holy priestly service - [performed their obligations]. This means that the avodah served a dual purpose: the sanctification of both the Ohel Moed and those who ministered therein [i.e. the kohanim]. According to the Malbim, the next term, “v’shechanti,” teaches us a vital notion regarding the eternal existential bond that links us to the Almighty: “As a result of the avodah in the Ohel Moed, Hashem’s presence became manifest amongst the entire people until He became their G-d, [precisely because He] placed His divinely revealed immanence amongst them.” In other words, the experience of the Schechinah (Hashem’s Presence) in the Ohel Moed was similar in kind to that which the Jewish people had encountered at Kriat Yam Suf (the Splitting of the Sea of Reeds). Our Sages teach us that the Holy One’s presence at the Yam Suf was so palpable that we proclaimed as one, “The Eternal's strength and His power were my salvation; this is my G-d, [i.e. we could “see and point to Him”] and I will extol Him, the G-d of my father, and I will exalt Him.” (Sefer Shemot 15:2, translation my own, analysis based upon the commentary of the Torah Temimah) I believe that the Malbim’s explication of our final term, “v’yaidu,” is an intellectual tour de force in its presentation of the underlying rationale of the Ohel Moed: For through this [i.e. the Ohel Moed and the avodah therein,] the people would acquire a crystal-clear knowledge that He is their G-d and the One that took them out of Egypt. The purpose of the Exodus, therefore, was none other than to dwell among them in order that they would become the spiritual chariot (i.e. G-d’s platform on earth) for His all-powerful immanence (shechinat uzo). Through this knowledge and understanding Hashem would be their G-d and strengthen the connection and the closeness between Himself and the Jewish people – His intimate nation [forevermore]. The Malbim’s final sentence is reminiscent of a well-known bracha that we recite each morning before the recitation of the Shema: And You have brought us close to Your great Name forever in truth, to offer praiseful thanks to You, and proclaim Your Oneness with love. Blessed are You Hashem, Who chooses His people Israel with love. (Translation, The Complete ArtScroll Siddur) With Hashem’s help and our fervent desire, may we ever be the spiritual chariots for His immanence in this world, so that we may experience His closeness amongst us in the newly rebuilt Beit Hamikdash soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah, and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. ![]() Rabbi David Etengoff Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. The most celebrated pasuk (verse) in our parasha is, “And they shall make Me a sanctuary (Mikdash) and I will dwell in their midst.” (Sefer Shemot 25:8, this and all Bible translations, The Judaica Press Complete Tanach) It is followed by a great many verses that specify every possible detail of the construction and constitutive elements of the Mishkan (portable desert Mikdash). Yet, as the Mechilta d’Rabbi Yishmael notes, the very act of constructing a Mikdash for Hashem is quite problematic: “And they shall make Me a sanctuary and I will dwell in their midst;” why was this ever stated? After all, was it not already said, (Sefer Yirmiyahu 23:24) ‘Behold I fill the heavens and the earth?’ [And, therefore, how can any dwelling contain Hashem?]” (Translation and brackets my own) The Mechilta d’Rabbi Yishmael teaches us that the idea of building a Mikdash for Hashem seemingly makes no sense. On the surface, at least, this appears to be the intent of Isaiah’s famous declaration: “So says the L-rd, ‘the heavens are My throne, and the earth is My footstool; which is the house that you will build for Me, and which is the place of My rest?’” (Sefer Yeshayahu 66:1) The great Lithuanian Torah sage, Rav Chaim of Volozhin (1749-1821), was acutely aware of the conceptual challenges posed by the mitzvah to build a Mikdash for Hashem. He addressed them by emphasizing the later part of our pasuk wherein it states, “and I will dwell in their midst,” and suggested the following revolutionary interpretation: Behold, there is no doubt whatsoever, that the very idea of the holy (hakodesh), the sanctuary (hamikdash) and the in-dwelling (shriyat shechinato) of the Holy One blessed be He refers to man, himself. [This is the case,] for if he sanctifies himself in the proper manner through the fulfillment of all the mitzvot…then he, himself, will be the sanctuary of Hashem (hu atzmo hamikdash mammash) and within him will be Hashem, may His Name be blessed. (Nefesh HaChaim, I:4, this, and the following translations and brackets my own) The power of Rav Chaim’s extraordinary chiddush (novel idea) cannot be overestimated: If we sanctify ourselves through the performance of the mitzvot, then we will be the ultimate Mikdash of Hashem. Rav Chaim bases his reasoning upon a verse from Jeremiah, and a well-known statement of our Sages, as found in the Midrash Aggadah: [As proof for what I have suggested,] we have the text from Sefer Yirmiyahu: “…The Temple of the L-rd, the Temple of the L-rd, the Temple of the L-rd are they.” (7:4) This is similar in kind to the utterance of our Sages, may their memory be blessed, “and I will dwell in their midst” – “It does not say, ‘in it’ [i.e. the physical Mikdash,] rather it says, “in their midst,” [i.e. literally within them.] At this juncture in Rav Chaim’s presentation, it appears as if the physical structure of the Mikdash, or even of the Beit Hamikdash, is well-nigh superfluous, since it is superseded by the Jewish people, themselves. A careful reading of Rav Chaim’s next words seem to support precisely this approach: In addition, according to our manner of explanation, one should not think that the essential purpose of My [G-d’s] intention [regarding the commandment to construct the Mikdash] is the creation of the physical Mikdash itself (hamikdash hachitzoni). What, then, is the rationale inherent in the construction of the Mikdash? For Rav Chaim, it is nothing less than the creation of the greatest heuristic device the world has ever known: But you should know that My [Hashem’s] overarching purpose and desire regarding the Mikdash’s construction and all its vessels, is solely to indicate to you [the Jewish people individually, and as a people,] that you should model yourselves after these physical entities and reconstruct yourselves and all of your actions, so that they will be as proper to Me as the building of the Mikdash and all its [sanctified] vessels. [For in truth,] all of you are holy, fitting and prepared (kedoshim, re’uyim u’muchanim) for My holy presence to literally dwell within you (lehashrot shechinati b’tochchachem mammash). This, then, is the true meaning of, “And they shall make Me a sanctuary (Mikdash) and I will dwell in their midst.” Rav Chaim’s message is unbelievably inspiring: We, the Jewish people, are holy and fitting for the Schechinah to dwell amongst us, for in truth, we are His Mikdash. With Hashem’s help, may we rededicate ourselves to His holy Torah and the heart-felt fulfillment of His mitzvot, so that we will be ready to be His Mikdash soon and in our days. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link: http://bit.ly/2jrPl2V ![]() Rabbi David Etengoff Understanding the Mishpatim Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, Yehonatan Binyamin ben Mordechai Meir Halevi, Avraham Yechezkel ben Yaakov Halevy, Shayna Yehudit bat Avraham Manes and Rivka, the refuah shlaimah of Devorah bat Chana, Yitzhak Akiva ben Malka and Shoshana Elka bat Etel Dina, and the safety of our brothers and sisters in Israel and around the world. The mishpatim are most often viewed as a category of laws that the Jewish people theoretically could have formulated on their own. In many instances, the Torah contrasts these with the term “chukim,” as we find in Talmud Bavli, Yoma 67b: Our Rabbis taught: “You should perform my mishpatim” (Sefer Vayikra 18:4). These are matters that were they not actually written [by G-d] it is logical that they would have been. They include: the prohibitions of idol worship, illicit sexual behavior, murder, stealing, and cursing Hashem. “… Chukim,” these are matters wherein the Satan [Rashi, yetzer harah, the “evil inclination”] attempts to disprove their validity and veracity, including: the prohibitions of eating pig flesh, wearing garments comprised of a mixture of linen and wool threads, the act of relieving a brother-in-law of his obligation to marry his widowed sister-in-law (chalitzah), the ritual purification of the individual afflicted with tzarat, and the scapegoat rite [of Yom Kippur]. [Since you cannot understand them] perhaps you will say that they are completely worthless and devoid of meaning! Therefore the Torah states: “I am the L-rd your G-d.” I am He who has decreed it [i.e. the chukim] and you do not have permission to question them. The Rambam (1135-1204) codifies the distinction between chukim and mishpatim in the following manner: The mishpatim are those commandments wherein their rationale is revealed and the value that obtains as a result of their performance is manifest in this world. For example: the prohibitions of stealing and murder and the obligation to honor one’s father and mother. [In contrast,] the chukim are those commandments whose rationale is unknown. (Mishneh Torah, Hilchot Meilah 8:8) In sum, the mishpatim are laws that we could have derived on our own if left to our own devices. In this sense, they are “natural laws” that stand in stark contrast to chukim, whose underlying reasoning is beyond the scope of human understanding. We must be very careful, however, regarding the mishpatim, precisely because “their rationale is revealed and the value that obtains as a result of their performance is manifest in this world.” This can easily lead us to the false conclusion that we observe the mishpatim because “they make sense to us.” Nothing could be further from the truth! In reality, we observe all of the mitzvot solely because G-d commanded us to do so. In other words, one of our basic obligations as Jews is to view the entire Torah in its proper light. This means that whether or not we understand a mitzvah, or believe we have discovered its rationale, its absolute demand upon us is exclusively based upon the Voice that eternally issues forth from Mount Sinai. On the most basic level, therefore, we must ever recognize that there is a tripartite nexus that forms the background of each and every mitzvah: Hashem the metzaveh (the Commander), the mitzvah (the commandment), and the metzuveh (the commanded). As a result, each time we fulfill a Torah precept, whether it is one of the chukim or mishpatim, we demonstrate our unswerving loyalty to our Creator and His holy Torah. Moreover, we are declaring to all mankind that the relationship the Holy One blessed be He forged with our forebears continues in full force until our own historical moment. As such, when we fulfill the mitzvot, we are proclaiming: “Hashem Hu HaElokim.” (“Hashem is our G-d and Master,” Sefer Devarim 4:35) In conclusion, we need to approach every commandment with a sense of awe, and an ever-present recognition that we are fulfilling G-d’s will. Humility, especially regarding the mishpatim, must ever be our watchword. As Michah the prophet declared so long ago: “O man, what is good, and what does the L-rd demand of you, but to do justice, to love loving-kindness, and to walk humbly with your G-d.” (6:8) With His loving help, and our fervent desire, may this be so. V’chane yihi ratzon. Shabbat Shalom Past drashot may be found at my blog-website: http://reparashathashavuah.org They may also be found on http://www.yutorah.org/ using the search criteria of Etengoff and the parasha’s name. The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email mailto:[email protected]. *** My audio shiurim for Women on the topics of Tefilah and Tanach may be found at: http://tinyurl.com/8hsdpyd *** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. Please click on the highlighted link. |
Details
Archives
February 2025
AuthorTalmid of Rabbi Soloveitchik zatzal Categories |