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, Yehonatan Binyamin ben Mordechai Meir Halevi, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, the safety of our brothers and sisters in Israel and around the world, and the Kedoshim of the Pittsburgh terrorist attack.
 
Our parasha relates the deaths of one of history’s most spiritually-dynamic couples, Sarah and Abraham:

And Sarah died in Kiriath Arba, which is Hebron, in the land of Canaan, and Abraham came to eulogize Sarah and to bewail her. (Sefer Bereishit 23:2)
 
And Abraham expired and died in a good old age, old and satisfied, and he was gathered to his people. (25:8, these and all Bible translations, The Judaica Press Complete Tanach)
 
Shortly after the Torah narrates the story of Abraham’s passing, we encounter the following pasuk (verse): “Now it came to pass after Abraham's death, that G-d blessed his son (b’no) Isaac, and Isaac dwelt near Be'er Lachai Ro’i.” (25:11)  Midrash Tanchuma, Parashat Lech Lecha IV, notes that prior to Abraham’s arrival on the historical scene, Hashem, and Hashem alone, bestowed brachot (blessings) upon mankind. As proof of this assertion, the Midrash cites the cases of Adam, Eve and Noah, wherein we find: “And G-d blessed them [Adam and Eve], and G-d said to them, ‘Be fruitful and multiply and fill the earth…’” (1:28), “And G-d blessed Noah and his sons, and He said to them: ‘Be fruitful and multiply and fill the earth.’” (9:1) According to the Midrash, this changed at the beginning of Parashat Lech Lecha when Abraham responded to Hashem’s call:

“Go forth from your land and from your birthplace and from your father’s house, to the land that I will show you. And I will make you into a great nation, and I will bless you, and I will make your name great, and [you shall] be a blessing (v’heyah bracha).” (Emendations my own)
 
At this juncture, our Midrash suggests that Abraham acquired the ability to bestow a bracha upon others. If that is the case, why did the Almighty, rather than Abraham, bless Isaac in our parasha -13 chapters later? The Midrash suggests the following answer:

Once Isaac was born, Abraham very much wanted to bless him. [Unfortunately, he saw with ruach hakodesh - prophetic insight] that Esau and Jacob were to come forth from Isaac, as such, he refrained from blessing him. At that moment, Abraham declared: “Let the Master of the World come and bless he Whom He so desires.” (Translation and brackets my own)
 
In sum, even though Abraham was given the gift to bless others, he did not bless Isaac, since through ruach hakodesh he knew his  progeny would one day include both Esau and Jacob, and did not want his bracha to rest upon Esau. Abraham therefore declared: “Let the Master of the World come and bless he Whom He so desires.” According to this interpretation, the phrase, “G-d blessed his son (b’no) Isaac,” refers to Abraham as the father, and Isaac as his son.
 
In his Commentary on the Torah, Rabbi Moses Alshich (known as the “Alshich HaKadosh,” 1508-1593) interprets our pasuk, “Now it came to pass after Abraham's death, that G-d blessed his son (b’no) Isaac, and Isaac dwelt near Be'er Lachai Ro’i,” in a very different manner. Although he begins by agreeing with our Midrash that the Almighty gave Abraham the ability to bless others, he diverges by suggesting that, in order to avoid blessing Ishmael in addition to Isaac, Abraham withheld his blessings from his entire family. After Abraham’s passing, Hashem, therefore, directly imparted His bracha to Isaac. Additionally, the Alshich HaKadosh asserts that the word, “b’no,” in the phrase, “G-d blessed his son (b’no) Isaac,” appears to be superfluous, since we certainly know by now that Isaac was Abraham’s son. Why, then, he implicitly asks, does the text add the word, “b’no?” He offers a fascinating response to this question that offers us keen insights into our relationship with the Almighty:

But it may well be said that it is the normal way for one who buries his father to become profoundly saddened - for his father’s shadow has departed from upon him. Yet, when he is a tzaddik (a thoroughly righteous individual), he is not afraid, for he knows he remains a son to Hashem, for He, may He be blessed, will be a father unto him, and he will be His, may He be blessed, son…[This, then is the correct interpretation of the phrase,] “G-d blessed his son (b’no) Isaac,” namely, that after the death of Abraham, Hashem blessed Isaac His son, as if He said to him, “If Abraham has departed, [do not fear,] for you are a son to Me. [Moreover,] I am your Father who exists for all eternity.” Therefore, [the Almighty] blessed him [Isaac] in order to strengthen his heart [and mind so he would be able to successfully continue upon his life’s journey.] (Translation, underlining and brackets my own)
 
Clearly, few of us possess the tziddkut (righteousness) of Yitzhak Avinu (our father, Isaac). Yet, we can all take comfort in knowing that Hashem has told us, “You are children of the L-rd, your G-d.” (Sefer Devarim 14:1) This means that no matter how many challenges and trials we may encounter in our lives, and no matter how dark the night may be, a new dawn of Hashem’s deliverance will surely burst forth. As Ya’akov Avinu (our father, Jacob) taught us so long ago, “For Your salvation, I hope, O’ L-rd!” (Sefer Bereishit 49:18)  May this time come 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, Yehonatan Binyamin ben Mordechai Meir Halevi, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah and the safety of our brothers and sisters in Israel and around the world.
 
One of the many famous topics in our parasha is the destruction of the thoroughly wicked cities of Sodom and Gomorrah. As the entire Land of Israel would one day belong to Abraham’s inhabitants, the Almighty sought to inform him of this impending devastation:
And the L-rd said, “Shall I conceal from Abraham what I am doing? … For I have known him (yedativ) because he commands his sons and his household after him, that they should keep the way of the L-rd to perform righteousness and justice, in order that the L-rd bring upon Abraham that which He spoke concerning him.” (Sefer Bereishit 18:17&19, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)
 
The word, “yedativ,” is difficult to translate, since this is the sole instance in Tanach wherein it appears. Rashi (1040-1105) suggests two interpretations of the term in his Commentary on the Torah, namely, “beloved” and “knowing”:
​
Yedativ, an expression of love…But, in fact, the primary meaning of them all is none other than an expression of knowing [on the emotional level], for if one loves a person, he draws him near to himself and knows him and is familiar with him. (Brackets my own)
 
Initially, the Ramban (Nachmanides, 1194-1270), in his Commentary on the Torah, cites Rashi’s complete explanation of yedativ. He proceeds to reject it, however, and offers his own explication of the term:

In my estimation, the correct meaning of this expression is actual knowledge (sh’he yediyah mammash). Yedativ alludes to this idea, since Hashem’s knowledge (yediyat Hashem) refers to His Divine Providence (hashgacha) in the lower world, which is limited to the protection of general categories of beings [i.e. plants, animals etc.]. This includes mankind who is subject to various occurrences [within the Laws of Nature] that take place at their own time. (This and the following passage, translation my own)
 
For the Ramban, the world at large, including mankind, is protected by general Divine Providence. In contrast, there is category of people who are individually shielded by the Almighty’s hashgacha, namely, His virtuous followers:

But, in the case of one of His righteous ones (chasidav), Hashem pays direct and immediate attention to him, to know him as an individual (hashgacha pratit) so that His protection will permanently cleave to him. Moreover, this [level] of Divine Providence and recognition will never depart from him…As the verse says: “Behold the eye of the L-rd is to those who hold Him in awe, to those who hope for His kindness.” (Sefer Tehillim 33:18, emendation my own)
 
In his Commentary on the Torah, Rabbeinu Bachya ben Asher (1255-1340) references the Ramban’s interpretation of yedativ, and expands upon it in such a manner as to make it accessible to all. He suggests that there are actually two types of hashgacha pratit. On the first level, Hashem knows all people’s actions and thoughts. The second level includes the first, and adds, as well, Hashem’s protection of an individual from harm. It is crucial to note that level one includes all people, as the verses state:

The L-rd looked from heaven; He saw all the sons of men. From His dwelling place He oversees all the inhabitants of the earth. He Who forms their hearts together, Who understands all their deeds. (Sefer Tehillim 33:13-15)
 
The second level, according to Rabbeinu Bachya, excludes most people of the world, Jew and gentile alike, and only includes the tzaddikim – the manifestly righteous:
​
The Holy One blessed be He saves the tzaddikim from the natural occurrences of the world to which the rest of mankind is subject. Moreover, He never rejects His righteous ones and never removes His “eye” from them, rather, His Divine Providence is always with the tzaddik, and will never depart from him. This, then, is the explanation of, “for I have known him (yedativ),” namely, that His providence is upon the tzaddik individually, and the tzaddikim as a category – in order to save them from the trials and tribulations that affect the rest of mankind… (Translation my own)
 
Based upon Rabbeinu Bachya’s deep insights into the Ramban’s explanation of “yedativ,” we are in a much better position to understand how, and why, the Holy One blessed be He treats tzaddikim, such as Abraham, with hashgacha pratit. In a very real sense, these exceptional individuals have reached the level that Dovid HaMelech (King David) describes in Ashrei, as:

The L-rd is near to all who call Him, to all who call Him with sincerity. He does the will of those who fear Him, and He hears their cry and saves them. The L-rd guards all who love Him, and He destroys all the wicked. (Sefer Tehillim 145:18-20)
 
Beyond a doubt, people have changed little from the time of Abraham, and the vast majority of us are not tzaddikim. Nonetheless, if we honestly do our best to “keep the way of the L-rd to perform righteousness and justice,” (18:19) then we will be worthy of the name, “b’nai Avraham” (“the children of Abraham”), and, for this alone, deserving of Hashem’s Divine Providence. With the Almighty’s 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.

 
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, Yehonatan Binyamin ben Mordechai Meir Halevi, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah and the safety of our brothers and sisters in Israel and around the world.
 
In addition to the well-known passages regarding brit milah, our parasha contains two other covenants (britot) with Abraham: the celebrated berit bein ha-betarim (Covenant of the Pieces, Sefer Bereishit 15:1-21), and the equally crucial, yet unnamed brit that is found in 17:7. In these three instances, Hashem is He who initiates and defines the terms of the contractual agreements that obtain between the other parties. Fascinatingly, however, even a cursory reading of the relevant introductory pasukim (verses) reveals that in the berit bein ha-betarim, Abraham, alone, is referenced, whereas, in verse 17:7, Abraham and all his future offspring are included as parties to the covenant: 

Berit bein ha-betarim: After these incidents, the word of the L-rd came to Abram in a vision, saying, “Fear not, Abram; I am your Shield; your reward is exceedingly great.” (Sefer Bereishit 15:1, this and all Tanach and Rashi translations, The Judaica Press Complete Tanach)
 
17:7: And I will establish My covenant between Me and between you and between your children after you throughout their generations as an everlasting covenant, to be to you for a G-d and to your children after you. (Emendations my own)
 
My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, helps us understand the essence of the berit bein ha-betarim by noting that its scope “was limited to our historical experience,” a position that is strongly supported by the famous verse that refers to our Egyptian bondage: “You shall surely know that your children will be strangers in a land that is not theirs, and they will enslave them and oppress them, for four hundred years.” (15:13) In this case, the brit was enacted solely between Hashem and Abraham; Abraham was acting in the role of “the representative and father of a community, a people that makes history,” rather than as the forebear of specific individuals. (Abraham’s Journey: Reflections on the Life of the Founding Patriarch, page 157)
 
In contrast to the berit bein ha-betarim, the covenant found in pasuk 17:7 is very different in its emphasis. Instead of focusing upon the beginning of Jewish history and the Jewish people as history creators, this unnamed brit is future oriented, and assures us that the relationship between Hashem and the Jewish people is l’dorotom l’brit olam ─ eternal. As Rabbi Naftali Tzvi Yehudah Berlin (“the Netziv,” 1816-1893) explains:

[Hashem] promised Avraham that He would unceasingly exercise divine Providence (hashgacha) upon him and upon all his future children, even when we would be in the midst of many foreign nations ─ up to, and including, the fulfillment of our ultimate destiny. (Ha’Amek Davar, Sefer Bereishit, 17:7)
 
When viewed as a single entity, the three britot in our parasha emerge as the foundation of the brit avot (Patriarchal Covenant). Tosafot on Talmud Bavli, Shabbat 54a, s.v. v’Shmuel amar states in the name of Rabbeinu Tam (1100-1171) that, although the Talmudic sage Shmuel declared that zechut avot (the merit of the Patriarchs) had ended during the period of the Tanach, the brit avot is everlasting. As such, according to Tosafot, “we never refer to zechut avot, but, rather, to brit avot” in our prayers and in our times of need. How can we conceptualize the nature of brit avot? Once again we are fortunate in that we can turn to the Rav for guidance:
​
The Patriarchal Covenant apparently imparts teachings to the Jewish people by example rather than by prescription. While the Sinaitic Covenant tells the Jew what to do and how to act as a member of the covenantal community, the Patriarchal Covenant [brit avot] addresses the “I” awareness of the Jew, teaching him how to experience his Jewishness. It sensitizes him in specifically Jewish ways; it expresses attitudes, ideals, and sentiments which still speak to us. It guides our feelings and consciousness rather than our physical acts, for we are duty-bound not only to act as Jews, but to feel as Jews. (Man of Faith in the Modern World: Reflections of the Rav, volume II, page 68, underlining and brackets my own)
 
I believe the Rav is teaching us a profound lesson regarding the depth-level significance of the brit avot. Far too often, we are tempted to think of Judaism solely as a religion that revolves around our rich and comprehensive halachic system. Rav Soloveitchik reminds us, however, that while this component of Judaism is absolutely necessary for the continuation of our people, it is equally vital for each of us to embrace the brit avot, so that “our feelings and consciousness” as Jews are as authentic as the mitzvot the Almighty commanded us on that desolate mountain in the Sinai desert so long ago. This, then, is the power and glory of the brit avot. With Hashem’s help and our fervent desire, may we make it our own. 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, Yehonatan Binyamin ben Mordechai Meir Halevi, and Shoshana Elka bat Avraham, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah and the safety of our brothers and sisters in Israel and around the world.
 
The conclusion of Parashat Bereishit paints a dire picture of mankind’s imminent annihilation:

And the L-rd saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. And the L-rd regretted that He had made man upon the earth, and He became grieved in His heart. And the L-rd said, “I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them.” (Sefer Bereishit 6:5-7, this and all Bible and Rashi translations, The Judaica Press Complete Tanach)
 
On the edge of this yawning abyss, a beacon of light pierced the seemingly impenetrable darkness: “But Noach found favor in the eyes of the L-rd.” (Sefer Bereishit 6:8) Noach emerged as the savior of mankind. He “found favor” precisely because he “…was a righteous man, he was perfect in his generations; Noach walked with G-d.” (Sefer Bereishit 5:9)
 
In his Commentary on the Torah, the Ramban (1194-1270) explains why Noach found favor before Hashem:

The reason why Noach found favor in the eyes of Hashem is because all of his actions before Him were pleasant and pleasing. So, too, do we find [in the case of Moses where it states:] “And the L-rd said to Moses: ‘Even this thing that you have spoken, I will do, for you have found favor in My eyes, and I have known you by name.’” (Sefer Shemot 33:17) [Noach, therefore, was similar to Josef] about whom the Torah states: “The L-rd was with Joseph, and He extended charisma to him, and He gave him favor in the eyes of the warden of the prison.” (Sefer Bereishit 39:21)  [In addition, Noach was similar to Esther] regarding whom it states: “… and Esther obtained grace in the eyes of all who beheld her.” (Sefer Megillat Ester 2:15).
 
The Ramban continues his presentation and suggests the following:
​
Noach having found “favor in the eyes of the L-rd” is mentioned in contrast to the actions of his generation, since all of their actions caused despondency before Him, may He be blessed. [In contrast,] it says regarding him [Noach] that his actions were favorable to Him. Afterwards, [the Torah states explicitly] why he [Noach] was considered good before Him, i.e., he was a completely righteous individual. (Translation, and brackets my own)
 
According to the Ramban, Noach was comparable in status to Moshe, Yosef, and Esther. Like these individuals, he was unquestionably a tzaddik (righteous individual), a true hero of the spirit, and a model for us all.
 
The Ramban’s presentation of Noach’s greatness is further enhanced when we realize that he is the sole figure in Tanach to receive the appellation, “ish tzaddik” (Sefer Bereishit 6:9). In addition, within this verse, the Torah extends its praise and calls him “tamim” (“pure and unblemished”). What is the difference between these expressions? Talmud Bavli, Avodah Zarah 6a formulates it in this fashion: “Tzaddik − in his actions (b’ma’asav); tamim – in his ways (b’drachov).” Rashi (1040-1105), commenting upon the Talmud’s explanation of these terms, notes that tzaddik b’ma’asav teaches us that in stark contradistinction to the rest of his generation, Noach did not participate in robbery (chamas), whereas tamim b’drachov specifically refers to his consummate humility (anav v’shafale ruach). In short, both Noach’s behavior and middot (ethical characteristics) were second to none.
 
Given Noach’s stellar persona, Rashi’s midrashically-infused gloss on the phrase, “Noach walked with (et) G-d,” is difficult to understand:

But concerning Abraham, Scripture says “…I am the Almighty G-d; walk before Me (“lefani”) and be perfect.” (Sefer Bereishit 17:1)  Noah required [G-d’s] support to uphold him [in righteousness], but Abraham strengthened himself and walked in his righteousness by himself.
 
The etymological difference between these two pasukim (verses) resides in the use of the word “lefani” (“before Me”) that appears in 17:1, and the expression “et” that is found in 6:9. The Maharal (1520-1609) takes issue with Rashi’s comment. In his commentary on the Torah entitled, “Gur Aryeh,” he emphasizes that there is nothing in the expression “Noach walked with G-d” (“et haElokim hithalech Noach”) that indicates that “the Holy One blessed be He helped Noach” – any more than he helped Abraham. In other words, there is no substantive distinction between “lefani” and “et,” and, by extension, seemingly no difference between Noach and Abraham.
 
Instinctively, however, we know that Noach and Abraham were very different kinds of people. After all, Noach never prayed on behalf of his generation to save them from the impending flood, while 10 generations later, Abraham did precisely this regarding the evil people of S’dom. (Sefer Bereishit 18:23-32)  Yet, if they were both tzaddikim, how can we account for this difference? In his Kedushat Levi, Rabbi Levi Yitzchak ben Meir of Berdichev, Russia (“the Berdichever,” 1740-1810) answers our question in his examination of the first verse of our parasha. He suggests that there are two archetypes of tzaddikim that serve the Creator:

One kind of tzaddik serves the Creator, may He be blessed, with tremendous fervor, yet, he remains focused upon himself and makes no attempt to bring the evil people nearer to the Creator, may He be blessed, to serve Him. Instead, he remains alone in his service to the Creator. (This and the following translations my own)
 
The Berdichever now proceeds to elucidate the qualities of the second type of tzaddik:

[A person in the second category of tzaddikim] serves his Creator and brings back (u’machzir) the evil people of the world [from their evil, i.e. to do teshuvah] so that they, too, can be amongst those who serve the Creator. [Prominent among them] was our father, Abraham, who was responsible for converting people to become converts. (See Midrash Bereishit Rabbah 39:14)
 
In sum, the Berdichever provides us with two models of tzaddikim. The first is completely inner-directed and focused upon his own spiritual growth and relationship with Hashem. The second, as well, serves Hashem with his entire heart and soul, and furthermore fulfills his role as a servant of Hashem by bringing others tachat kanfei HaSchechinah (under the wings of the Almighty). As we have seen, the Berdichever explicitly states that Abraham was the embodiment of the second type of tzaddik. Subsequently, he notes that Noach was unquestionably the representative of the first kind of tzaddik:

Noach, for and by himself alone, sought to serve the Creator, may He be blessed. He did not, however, involve himself with his fellow man to bring them closer to become servants of the Creator blessed be He.
 
Based upon the Berdichever’s trenchant analysis, we are now in a better position to note the differences that obtained between Noach and Abraham, and to understand why the Ramban favorably compared Noach to Moses, Josef, and Esther. I believe that the Berdichever profoundly understood human nature, and rejoiced in the many different kinds of people that are woven into the grand tapestry we call mankind. For this Chasidic master, all people, and all types of tzaddikim, have a role to play in the great drama of life. As such, Noach, in his generation, was exactly the archetype of a tzaddik that was required to ensure the continuation of the human race, while Abraham was the kind of tzaddik that was needed to help the world enhance its connection with the Almighty, and to ultimately found the Jewish people.
 
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.