​
 
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, Shoshana Elka bat Avraham, the Kedoshim of Har Nof and Pittsburgh, and 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.
 
Yosef is the sole figure in Tanach to whom Chazal (our Sages of blessed memory) attach the title, hatzadik (the righteous one). The second century work, Seder Ha’olam Rabbah, is one of the earliest Rabbinic sources wherein this appellation is found:

“…He grants wisdom to the wise and knowledge to those who know understanding.” [This verse from Sefer Daniel 2:21] refers to Yosef hatzadik, for as the text states in his regard, “Then Pharaoh said to Yosef, ‘Since G-d has let you know all this, there is no one as understanding and wise as you.’” (Sefer Bereishit 41:39, these and all Tanach and Rashi translations, The Judaica Press Complete Tanach, Seder Ha’olam Rabbah chapter 30, translation, my own)
 
Our passage’s view of Yosef as “Yosef hatzadik,” based upon his wisdom and understanding, seems very unusual, since it does not correspond to the standard action-based concept of tzidkut (righteousness). Normally, it is customary for individuals to receive the title of tzadik because of what they have done, and not because of their great intellectual acumen. Perhaps this is the reason why Talmud Bavli, Yoma 35a, teaches us that Yosef earned the title, Yosef hatzadik, as a result of his rejection of the amorous advances of Potiphar’s wife:

It was told of Joseph the righteous that the wife of Potiphar every day endeavored to entice him with words. [Moreover,] the garments she put on for him in the morning, she did not wear in the evening, those she had put on in the evening, she did not wear in the morning. She said to him: “Yield to me!” He said: “No.” She said: “I shall have you imprisoned.” He said: “The L-rd releases the bound.” (Sefer Tehillim 146:7)  She said: I shall bend thy proud stature. He replied: “The L-rd raises those who are bowed down.” (146:8)  She said: “I shall blind your eyes.” He replied: “The L-rd opens the eyes of the blind.” (Ibid.)  She offered him a thousand talents of silver to make him yield to her, to lie with her, to be near her, but he would not listen to her; not “to lie with her” in this world, not “to be with her” in the world to come. (Translation, The Soncino Talmud, with my emendations)
 
Clearly, Yosef fulfilled the famous words of the Mishnah in Pirkei Avot IV:1: “Ben Zoma would say… ‘Who is strong? One who overpowers his inclinations. As is stated [Sefer Mishle 16:32], “Better one who is slow to anger than one with might, one who rules his spirit than the captor of a city.” (Translation, Rabbi Yosef Marcus)  Moreover, the Talmud informs us that in addition to ceaselessly cajoling Yosef, Potiphar’s wife threatened him with imprisonment and physical disfiguration if he continued to reject her advances. Nonetheless, Yosef did not yield to her illicit requests - a mark, it must be noted, of an authentic tzadik, and hence the very fitting name, “Yosef hatzadik.”
 
In my estimation, there is another reason why Chazal call Yosef, “Yosef hatzadik.” I believe it may be derived from Rashi’s interpretation of a verse in our parasha: “And his master saw that the L-rd was with him, and whatever he [Yosef] did the L-rd made prosper in his hand.” (39:3) Rashi, based upon Midrash Tanchuma, Vayeshev VIII, adds the following interpretation: That the L-rd was with him [Yosef]: “The name of Heaven was frequently on his lips.” (“Shame Shamayim shagur b’pive”)  Yosef explicitly mentioned Hashem’s name in all situations in which he found himself, both positive and negative, as we find in the following verses:

Rejection of Potiphar’s wife: “Now how can I commit this great evil, and sin against
G-d?” (39:9)

In prison with the baker and cup-bearer: And they said to him, “We have dreamed a dream, and there is no interpreter for it.” Joseph said to them, “Don’t interpretations belong to G-d? Tell [them] to me now.” (40:8)

Upon being removed from prison and standing before Pharaoh to interpret his dreams: “And Joseph replied to Pharaoh, saying, “Not I; G-d will give an answer [that will bring] peace to Pharaoh.” (41:16)

As we have seen, even Pharaoh, one of the world’s greatest practitioners of idol worship and the black arts, recognized Hashem subsequent to Yosef’s interpretation of his dreams:
So Pharaoh said to his servants, “Will we find [anyone] like this, a man in whom there is the spirit of G-d? “Since G-d has let you know all this, there is no one as understanding and wise as you.” (41:38-39)
 
Given these textual proofs, I believe that one of the most cogent reasons Chazal call Yosef, “hatzadik,” is precisely because he was mekadash shame Shamayim (sanctified Hashem’s Name), and led others to do so. This was the case, even when he could have directly benefited by stressing his own unique talents and abilities − instead of Hashem’s glory and omnipotence. In this sense, Yosef is the rebbe of klal Yisrael, for he taught us to declare the greatness of the Almighty’s Name at all times, so that we may be imbued and instill others with a sense of the greatness of the Creator. With Hashem’s help, may we ever have the wisdom and desire to do so, and thereby fulfill the mitzvah of kiddush Hashem (hallowing G-d’s name) in our daily lives. 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, Shoshana Elka bat Avraham, the Kedoshim of Har Nof and Pittsburgh, and 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.
 
Sefer Bereishit presents three celebrated name changes that were declared by the Almighty or one of His angels. The first two were Abram and Sarai, whose names were changed to Abraham and Sarah:

And Abram fell upon his face, and G-d spoke with him, saying…your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of a multitude of nations. And G-d said to Abraham, “Your wife Sarai − you shall not call her name Sarai, for Sarah is her name.” (17:3, 5, and 15, these and all Bible translations, The Judaica Press Complete Tanach)
 
Midrash Bereishit Rabbah makes it very clear that Abraham’s name change is absolute and universal in nature, to the extent that it is forbidden to call him by his prior appellation:
Bar Kapparah said: “Anyone who calls Abraham, ‘Abram’ [from this time forward] will violate a positive commandment (aseh).” Rabbi Lavi said: “He will not only disobey a positive directive, he will transgress a negative prohibition (lo ta’aseh), as well: ‘Your name shall no longer be called Abram,’ is the negative prohibition, and ‘Your name shall be Abraham,’ is the positive commandment.’” (Seder Vayishlach 78:3, this and the following translation and brackets my own)
 
According to our Midrash, however, Sarah’s name change is directed solely to Abraham, since the verse reads: “Your wife Sarai − you shall not call her name Sarai, for Sarah is her name.” In other words, Hashem gave Abraham a clear-cut personal directive to help him understand that his beloved wife was no longer his princess alone (“Sarai”), rather, she was now ready to take her place on the stage of world history as “Sarah.” As the verse states: “I will bless her, and she will become [a mother of] nations; kings of nations will be from her.” (17:16)
 
Our parasha contains the third divinely-decreed name change in Sefer Bereishit, as found in two pasukim (verses) that narrate Jacob’s transition from Jacob to Israel:

And he [Esau’s angel] said, “Your name shall no longer be called Jacob, but Israel, because you have commanding power with [an angel of] G-d and with men, and you have prevailed.
 
G-d said to him, “Your name is Jacob. Your name shall no longer be called Jacob, but Israel shall be your name.” And He named him Israel. (32:29 and 35:10)
 
On the surface, these pasukim seem to be quite similar. A considered reading reveals, however, that there are two different speakers; in 32:29, Esau’s angel declares Jacob’s name change, whereas in 35:10, the speaker is the Almighty. In addition, 32:29 appears to depict a permanent name change, “Your name shall no longer be called Jacob, but Israel,” whereas in 35:10, Hashem somewhat curiously reminds Jacob, “Your name is Jacob,” prior to stating, “Your name shall no longer be called Jacob, but Israel shall be your name.” The confluence of these two verses led our Midrash to ask whether Jacob’s name change to Israel was similar to his grandfather’s transformation from Abram to Abraham, or was it substantively different?
 
Is it the case that one who calls Jacob “Jacob” will be in violation of a positive commandment [as in the case of Abram/Abraham]? It has been taught: The name, “Jacob,” has not been uprooted, rather, the name Israel is now the essential appellation, whereas, the name, “Jacob,” is now of secondary import. [The opposite approach was offered by] Rabbi Zechariah in the name of Rabbi Acha — [Hashem told Jacob] that his primary name remained “Jacob,” but henceforth, “Israel will be your name.” In other words, “Jacob” was his main name, and “Israel” was his additional secondary name. 
 
Based on a close reading of the two opinions in the Midrash, Jacob, unlike Abraham, retains his original name. The only question under debate is whether or not “Jacob” remains his essential name, or is it somehow eclipsed by the new name, “Israel?” In my opinion, the Midrash is teaching us a profound lesson regarding Jacob’s very nature, that henceforth he has a dual persona that is reflected by each of these names. As such, there are periods when he thrives as Jacob and lives as “an innocent man, dwelling in tents,” (25:27) and there are times when he must rise to existential challenges and be Israel, the one who has “commanding power with [an angel of] G-d and with men.” (32:29)
 
The Jacob persona is illustrated by the prophet Michah when he speaks of Jacob in this manner: “You (Hashem) shall give the truth of Jacob (emet l’Ya’akov), the loving-kindness of Abraham, which You swore to our forefathers from days of yore.” (Sefer Michah 7:20) In my estimation, Emet l’Ya’akov is only possible when Jacob is living a tranquil and introspective existence. Little wonder, then, that the first pasuk of next week’s parasha states: “Jacob dwelt (vayeshev) in the land of his father's sojourning, in the land of Canaan.” (37:1)  In line with my analysis, Midrash Rabbah, Bereishit 84:3 interprets “vayeshev” as Jacob’s manifest desire to dwell serenely (b’shalveh) in the Land of Canaan, the land of his grandfather and father.
 
In contrast, there are periods in history when Jacob must project his Israel persona, and act as one “with commanding power with men.” At these moments in history, Jacob as Israel must become a Maccabi, as our people did during the battles with Amalek, the Syrian-Greeks (Chanukah), the War of Independence, and in each succeeding war that our beloved Medinat Yisrael has been forced to fight when threatened by the forces of darkness and hatred. As we have demonstrated time and time again, however, both as a people and a nation, our goal is shalom. This idea was given powerful voice by Prime Minister Golda Meir (1898-1978), when she declared in her oral autobiography: “When peace comes we will perhaps in time be able to forgive the Arabs for killing our sons, but it will be harder for us to forgive them for having forced us to kill their sons.” (A Land of Our Own: An Oral Autobiography, 1973, edited by Marie Syrkin, p. 242).
 
May we be zocheh (merit) to see the fulfillment of emet l’Ya’akov, and the final words of the Kaddish realized in our time: “May He Who makes peace in His celestial heights make peace in His ultimate compassion for us and for all the Jewish people.” May this take place 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, Shoshana Elka bat Avraham, and the Pittsburgh Kedoshim, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, Yitzhak Moshe Aleksander ben Chayeh Sarah and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha begins with the famous words, “And Jacob left Beersheba, and he went to Haran.” (Sefer Bereishit 28:10, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) Jacob’s departure is a direct response to his mother Rebecca’s wishes, and his father Isaac’s earlier two-fold statement:

And Rebecca said to Isaac, “I am disgusted with my life because of the daughters of Heth. If Jacob takes a wife of the daughters of Heth like these, from the daughters of the land, [Canaan] of what use is life to me?” (27:46, brackets my own)
 
And Isaac called Jacob and blessed him, and he commanded him and said to him, “You shall not take a wife of the daughters of Canaan. Arise, go to Padan Aram, to the house of Bethuel, your mother’s father, and take yourself from there a wife of the daughters of Laban, your mother's brother.” (28:1-2)
 
Jacob fulfills his filial responsibility with alacrity, and arrives “at the place and lodged there because the sun had set, and he took some of the stones of the place and placed [them] at his head, and he lay down in that place.” In a celebrated gloss in his Commentary on the Torah, Rashi (1040-105) identifies the place cited in this verse as Mount Moriah, the location of both Akeidat Yitzhak (the Binding of Isaac) and the future Beit HaMikdash (Holy Temple). Little wonder, then, that the following miracle took place:

And he dreamt, and behold! a ladder set up on the ground (sulam mutzav artzah) and its top reached to heaven (v’rosho magiya od hashamaimah); and behold, angels of G-d were ascending and descending upon it. And behold, the L-rd was standing over him, and He said, “I am the L-rd, the G-d of Abraham your father, and the G-d of Isaac; the land upon which you are lying, to you I will give it and to your children.” (28:12-13, emendations my own)

It must be noted that our verse contains the sole instance in Tanach of the term “sulam.” Such an unusual word naturally captured the exegetical imaginations of Torah commentators throughout the ages. Thus, we find the following Gematria-based (numerical-based) interpretation of Jacob’s dream by the great Mishnaic period thinker, Rabbi Shimon ben Yochai:

 “And he dreamt:” Rabbi Shimon ben Yochai said: “[The Almighty] showed him [Jacob] Mount Sinai. [What indication do we have in the verse that this is so?] The letter samech in Sinai equals 60, the first and last yud(s) equal 10, and the nune is equivalent to 50. This adds up to 130 – the exact same numerical value of the word “sulam.” In addition, in our verse, we find the expression, “mutzav artzah v’rosho magiya od hashamaimah,” [in regards to the sulam,] and in reference to Mount Sinai we find, “…and the mountain burned with fire up to the midst of the heavens (hashamayim).” (Sefer Devarim 4:11, passage source, Midrash Tanchuma, Solomon Buber edition, Parashat Vayatze VII, translation and brackets my own)
 
In sum, for Rabbi Shimon ben Yochai, based upon the relevant numerical equivalents of the Hebrew letters and the linguistic parallels within the verses that he quotes, the sulam is Jacob’s prophetic on-ramp to a vision of the future Revelation at Mount Sinai. We are not surprised, therefore, when Jacob proclaims: “How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven.” (28:17)
 
Like Rabbi Shimon ben Yochai, the 14th century Torah scholar Rabbi Yaakov ben Asher (“the Tur”) was a master of using Gematria to elucidate the Torah’s meaning. In his Commentary on the Torah, he notes that the word “sulam” is also the numerical equivalent of kol (130, voice), and joins this observation with a citation from the first volume of the Zohar, section 266: “The voice of the righteous (tzaddikim) in prayer is the ladder upon which the angels ascend.” Shortly thereafter he states: “Everyone, therefore, who has true intention (kavanah) and heartfelt dedication in their prayers has a ladder with complete rungs upon which the angels will be able to ascend [to Heaven].” According to the Tur’s interpretation of the Zohar, it appears that tzaddikim, by definition, have the ability to imbue their tefilah (prayer) with deep-level kavanah. Moreover, their prayers are so powerful and of such great import to HaKadosh Baruch Hu (the Holy One Blessed Be He) that they serve as a vehicle whereupon the angels can travel to heaven.
 
We are neither prophets like Jacob, nor tzaddikim like those referenced in the Zohar. Nonetheless, with Hashem’s help and our most heartfelt desire, we can invest our tefilot with kavanah and a sense of awe and wonder that we, too, are ever standing before the Holy One blessed be He. When we do so, may we, too, build ladders upon which “the angels will be able to ascend [to Heaven].” 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, Shoshana Elka bat Avraham, and the Pittsburgh Kedoshim, the refuah shlaimah of Yakir Ephraim ben Rachel Devorah, Mordechai ben Miriam Tovah, Yitzchak Moshe Alexander ben Chayeh Sarah, and the safety of our brothers and sisters in Israel and around the world.
 
Our parasha contains a crucial narrative in the lives of the Avot (Patriarchs) – a famine in the Land of Israel, and Isaac’s initial desire to follow in his father’s footsteps and travel to Egypt to avoid starvation. In this instance, however, Hashem reveals himself to Isaac and commands him to remain in Eretz Yisrael: “And the L-rd appeared to him, and said, ‘Do not go down to Egypt; dwell in the land that I will tell you.’” (Sefer Bereishit 26:2, this and all Bible and Rashi translations, The Judaica Press Complete Tanach) In addition to Hashem’s command to “dwell in the land that I will tell you,” He proclaims that Isaac will have numerous offspring, and that the covenant made with Abraham will be fulfilled through him:
Sojourn in this land, and I will be with you, and I will bless you, for to you and to your children will I give all these lands, and I will establish the oath that I swore to Abraham, your father. And I will multiply your children like the stars of the heavens, and I will give your children all these lands, and all the nations of the earth will bless themselves by your children. (26:3-4, emendations my own)
 
The Torah often refrains from providing a rationale for future events. In our case, however, Hashem explicitly tells Isaac the precise reason why he will receive these multiple berachot (blessings): “Because Abraham hearkened to My voice, and kept My charge (mishmarti), My commandments (mitzvotai), My statutes (chuchotai), and My instructions (torotai).” (26:5)
Rashi explains each of our terms in the following manner:
Mishmarti: [Referring to] decrees to distance [himself] from transgressing the warnings in the Torah, e.g. secondary prohibitions to prevent incest from occurring, and the Rabbinic decrees to safeguard the prohibitions of the Sabbath.
 
Mitzvotai: [Referring to] things, which, had they not been written, would have been fit to be commanded, e.g. [prohibitions against] robbery and bloodshed.
 
Chuchotai: [Referring to] things that the evil inclination and the nations of the world argue against, e.g. [the prohibitions against] eating pork and wearing garments of wool and linen for which no reason [is given], but [which are] the decree of the King and His statutes over His subjects.
 
Torotai: To include the Oral Law, the laws given to Moses from Sinai.
 
Rashi’s analysis is based upon a variety of Rabbinic sources that maintain that Abraham fulfilled the entire Torah, up to and including Rabbinic decrees and enactments – many generations before it was given at Mount Sinai. By way of illustration:
 
Rab said: “Our father Abraham kept the entire Torah, as it is said: ‘Because Abraham hearkened to My voice [kept My charge, My commandments, My statutes, and My instructions].’” (Sefer Bereishit 26:5) …Raba or R. Ashi said: “Abraham, our father, kept even the law concerning the eruv tavshilin as it is said: ‘My Torahs:’ one being the Written Torah, the other the Oral Torah.” (Talmud Bavli, Yoma 28b, translation, The Soncino Talmud, with my emendations to enhance clarity)
 
At this juncture, we may well ask, “Why did Abraham fulfill the Torah if he was not commanded to do so?” My rebbe and mentor, Rabbi Joseph B. Soloveitchik zatzal (1903-1993), known as “the Rav” by his students and followers, guides us toward an answer:
In many respects, G-d was closer to Abraham than He was to Moses. An intangible feeling of tenderness lingers over the relationship of G-d to Abraham. There is the creative ardor, moving devotion and a lack of tension. All that G-d requests of Abraham is destined to promote the latter’s happiness and greatness. (The Emergence of Ethical Man, Michael S. Berger, page 155)
 
The Rav notes that Abraham acquired the moral law, and I believe, by extension, the Halacha, through “the mahazeh, the prophetic vision, not the royal decree [as in the case of Moses].” He continues this theme by suggesting, “There is no imposition of divine authority… Only a bilateral covenant, which binds both man and G-d, was concluded.” According to the Rav, Abraham was Hashem’s friend; thus, once Abraham received his divine prophetic visions, he did everything in his power to comply with the Almighty’s every request:
G-d addresses Himself to Abraham not in the commanding, authoritative tone of the L-rd but in the comradely, friendly manner of a fellow wanderer. He [G-d] wants a covenant with him. G-d, as it were, is lonesome and He is anxious to find a companion. Fellowship between G-d and man is the motto of Abraham’s life. (154-155, all brackets and underlining my own)
 
Rav Soloveitchik’s statement that “G-d, as it were, is lonesome and He is anxious to find a companion” is a theological tour de force, teaching us that as much as we wish to encounter Hashem and draw close to Him, He, too, longs for the Jewish people’s embrace. In many ways, this concept is reminiscent of the first stanza of the stirring liturgical poem, “Yedid Nefesh,” that is often sung in Ashkenazi synagogues during Kabbalat Shabbat, and at Shalosh Seudot:
Beloved of the soul (yedid nefesh), Compassionate Father, draw Your servant to Your Will, then Your servant will hurry like a hart to bow before Your majesty; to him Your friendship will be sweeter than the dripping of the honeycomb and any taste. (Translation, https://en.wikipedia.org/wiki/Yedid_Nefesh#Text)
 
May we ever strive to emulate Avraham Avinu (our father, Abraham) as we reach out to Hashem, our Yedid Nefesh, with heartfelt tefilot (prayers) and dedication to His holy Torah. 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.