Rabbi Kahana – TIME – Emor

Rabbi Nachman Kahana on May 16, 2024 09:09 pm

Time

Predicting the future is more precarious than walking on thin ice in June.

We deduce or produce our predications on an array of assumptions, statistics, historic precedents, psychological or religious-cultural orientation of the expert; but most often it’s just plain good guessing and luck. Experience has shown that in most instances things begin according to predictions, until suddenly something happens (oops or snafu) and we toss our learned charts and designs into the trashcan in order to begin a new set of predictions. What is that “suddenly something happens”? It is HaShem’s interacting in human affairs to direct future human traffic according to His original blueprint.

I am challenged by a repeating theme in our liturgy; in the kiddush over wine, in birkat hamazon, in the texts between Shema Yisrael and the beginning of Shemoneh Esrei, and more. The theme is the Exodus from Egypt and the death of the entire Egyptian army under the waters of Yam Suf.

To fortify the dilemma, I put forward the Gemara (Brachot 12b) that quotes the verse in Yirmiyahu to question the position that even after the Mashiach’s arrival we still praise HaShem for the miracles He performed for us at the Egyptian Exodus:

הנה ימים באים נאם ה’ ולא יאמרו עוד חי ה’ אשר העלה את בני ישראל מארץ מצרים, כי אם חי ה’ אשר העלה ואשר הביא את זרע בית ישראל מארץ צפונה ומכל הארצות אשר הדחתים שם!

 

Now, the days are coming, declares the Lord, when people will no longer say, as surely as the Lord lives, who brought the Israelites up out of Egypt, but they will say, As surely as the Lord lives, He who brought the descendants of Israel up out of the land of the north and out of all the countries where he had banished them. Then they will live in their own land (future redemption).

And the Gemara replies:

לא שתעקר יציאת מצרים ממקומה, אלא שתהא שעבוד מלכיות עיקר, ויציאת מצרים טפל

 

Yirmiyahu did not intend that the Exodus would be omitted from the liturgy, but that it would  be secondary to our expressions of thanksgiving for the miracles HaShem will perform for us in the future redemption.

The problem here is that, in fact, the Exodus from Egypt commands a much more dominant position in the liturgy than any reference to future miracles, in contradiction to what the Gemara in Brachot explains regarding the verse in Yirmiyahu.

My understanding is:

If the nations in our region are left to their own designs based on cause and effect without HaShem’s direct involvement in their politics and national interests, the following will occur based on the teaching that “What was – will be again”, that our future redemption will be a repetition of the Biblical past.

Egypt will make war on Israel, either because of a civil revolution led by the Moslem Brotherhood or by some small spark in Azza which spirals into Egypt sending its very large army to the Sinai desert to face off with the smaller Tzahal.

There will be a moment when disaster will be imminent.  But as in days of old, Egypt, will be destroyed by tens of millions of cubic meters of water cascading down the Nile Valley from the crumbling great Aswan Dam!

The masters of Yavneh (the Sanhedrin, authors of the basic liturgy) knew this. So, they introduced into the liturgy the past destruction of Egypt in order to hint to us of the future repetition of HaShem’s miracles.

Part two: A piece of good advice

I need not go into details of what is happening in western countries, especially in the US, in terms of Judenhass; they and their potential dangers to Jews are common knowledge. This coupled with the very real possibility of reinstating the military draft and other things are making daily life for Jews in the US uncomfortable.

If and when it becomes apparent that the “time has come” it could be too late to attend to your personal interests. You will want to sell your home, but so too will many other Jews and the price you get will not cover the cost of 2 rooms in Yerushalayim.

If I were in the States and owned property or a home, I would sell it now and go into a rented place. And with the money, purchase a home in Israel which I would rent out for a handsome sum.

It could save your life, if and when the galut roof falls in!

Think about it.

Shabbat Shalom

Nachman Kahana

Copyright © 5784/2024 Nachman Kahana

WILLIAMSBURG ......ATTACK ON CHILDREN

 

Assailant beats, kicks Jewish children in Brooklyn

11-13-year-old Orthodox children playing on the sidewalk viciously attacked by man who threw 2 of them to the ground and repeatedly kicked one of them.

http://www.israelnationalnews.com/news/390086

ANOTHER REPORT

A cyclist in Williamsburg, Brooklyn, got off his bike and started savagely beating Orthodox Jewish children earlier this week. Upsetting footage shows the man randomly dismounting from his bike and attacking children on the sidewalk. He slapped one child on the face, kicked him to the ground, and threw another child onto the ground before repeatedly kicking him.

The man got back on his bike and the children fled.

The NYPD investigating the incident said there was an additional report of a cyclist attacking an Orthodox Jewish man and his son on the sidewalk. “The suspect then pushed the victim to the ground causing a minor laceration [to] his head,” said the NYPD. “The suspect fled southbound on Franklin Avenue. There are no arrests and the investigation is ongoing.”

WE NOW HAVE THEIR HOLY NAMES ..

 Prayers for:

at Bellinson
1. Itai Avraham Biton ben Rachel
2. Gal Bani ben Iris
3. Shalu Ayala ben Teklo

at Ichilov
4. ⁠Omer Aharon Lotan ben Tal
5. Akiva Shalom Kudish ben Devorah
6. ⁠Yeshua Levi ben Hana

at Shaare Zedek
7. Ili Ketar ben Hagit
8. Lidor Buskila ben Merav
9. Shagiv Sharabi ben Yifat
10. Eliran Yitzchak Morday ben Patria

Please pick up Tehillim and daven for these soldiers and all soldiers that are injured that they would have refuah shlema speedily!

120, 121, 37, 83, 124, 144, 150

Emor: The Mystical Dimensions of Shabbos -

 Rabbi Glatstein – When They Arrive and How to Hold On To Them

Rabbi Winston – Parshas Emor

 

THE WORD KOHEN is spelled, Chof-Heh-Nun. It is a word that means to officiate in some way or another, but its letters allude to something deeper. The first two letters, Chof-Heh, have a history of their own, as does the last letter, Nun. 

The Nun is easy, because it usually refers to the Nun Sha’arei Binah, the Fifty Gates of Understanding referred to here: 

The world was created with fifty gates of understanding… (Rosh Hashanah 21b)

The Nun Sha’arei Binah are one of the most important concepts, especially in Kabbalah. They are the basis of Torah knowledge, and something we’re supposed to be trying to access daily. They are also the basis of ours souls, the Neshamah spelled, Nun-Shin-Mem-Heh, which can be read: Nun shamah, fifty is there. 

The Chof-Heh is less obvious. Pronounced koh, the word shows up often in Tanach, often to introduce a prophecy. But perhaps one of the most famous occurrences is here:

You stay here—poh—with the donkey, while I and the lad will walk until there—koh, bow down and then return to you. (Bereishis 22:5)

This is what Avraham told Yishmael and Eliezer who had accompanied him and Yitzchak to the Akeidah. When they finally arrived at the location G–D had intended, Avraham saw the Shechinah as did Yitzchak. But Yishmael and Eliezer did not share their vision, which Avraham took as a Divine sign to leave them behind at that place referred to as “poh—here.” 

In Gematria Kollel, when one is added to the total, poh (85) becomes 86, which is the numerical value of the Name of G–D, Elokim. Similarly, koh (25) becomes 26, the gematria  of G–D’s Ineffable Name, the Shem Hovayah. In effect, Avraham told the two lads, “You stay here on the spiritual level of Elokim Who works through Nature, while we go to the level of Hovayah, which operates supernaturally.”

Not coincidentally, koh is used regarding Birchas Kohanim, the blessing of the people by the kohanim:

G–D spoke to Moshe saying, “Speak to Aharon and his sons and tell them: ‘Chof-Heh—this is how you will bless the Children of Israel…’” (Bamidbar 6:22)

The Ba’al HaTurim explains:

This alludes to the merit [of the Akeidah when Avraham said] “I and the lad will walk until there—Chof-Heh” (Bereishis 22:5), 

and “thus—Chof-Heh—will be your seed” (Bereishis 15:5), and “ as G–D has blessed me thus—Chof-Heh” (Yehoshua 17:14).  

Koh has the numerical value of 25, which is the amount of letters in Shema Yisroel. As well, the language of blessing occurs in the entire Torah 25 times, as does the word shalom—peace. (Ba’al HaTurim)

But the real significance of the number 25 appears here, explaining why it is associated with blessing:

G–D said, “Let there—yehi—be light!” (Bereishis 1:3)

The word yehi means let there be. But it is also a gematria, 10+5+10, or 25. This would make the verse read, “25 is the light.” And not just any light, but the Supernal Light of Creation regarding which it says:

G–D saw that the light was good, and G–D separated between the light and the darkness. (Bereishis 1:4)

He saw that the wicked were unworthy of using it, and therefore set it apart for the righteous in the future time. (Rashi)

He made a separation in the illumination of the light, that it should not flow or give off light except for the righteous, whose actions draw it down and make it shine. However, the actions of the evil block it, leaving them in [intellectual] darkness. This itself was the hiding of the light. (Sefer HaKlallim, Klal 18, Anaf 8, Os 4)

Any righteous person can access this wondrous light, but it was specifically the job of the kohanim to access it and draw it down to the people. It is only with this light that a person can access the Nun Sha’arei Binah, and ascend gate-by-gate. That’s why there are so many laws regarding kohanim, especially when it comes to maintaining a state of spiritual purity. 

Good Shabbos

Pinchas Winston

History is changing quickly. Prophecies are coming true. We need to know what to work on during these challenging times. Subscribe to Thirtysix.org Plus for Strategy For the End of the Days at www.thirtysix.org or write to thirtysixorgplus@thirtysix.org.

Eliezer Meir Saidel – Lechem HaPanim Festival – Emor

 

Lechem HaPanim Festival – Emor

 

 

וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת. וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי ה'. וְנָתַתָּ עַל הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַה'. בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי ה' תָּמִיד מֵאֵת בְּנֵי יִשְׂרָאֵל בְּרִית עוֹלָם. וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי ה' חָק עוֹלָם (ויקרא כד, ה-ט).

 

This week is the parsha of the Lechem HaPanim, where the Torah describes for the first time (?) what the Lechem HaPanim actually is. Parshat Emor this year is a watershed moment for us, a festival mamash, as it coincides בִּסְעָיְתָא דִּשְׁמַיָּא with the publication of the second edition of sefer Meir Panim. To celebrate the occasion, we have decided to launch the sefer with the pomp and ceremony it deserves, via an extensive exposé in the media (newspapers, parsha sheets, podcasts etc.). Be'ezrat Hashem, after this Shabbat, most of Am Yisrael in Israel and abroad, will know of the existence of Machon Lechem HaPanim, our research and sefer Meir Panim.

 

This shiur too is a celebration of the Lechem HaPanim, focusing specifically on excerpts from Meir Panim that relate to the psukkim in this week's parsha. I would like to dedicate the shiur to the loving memory of my parents חנוך הענוך בן בנימין ז"ל and פעשא דבורה בת אליעזר מאיר ע"ה, in whose memory the sefer is also dedicated.

 

This is not the first time the Lechem HaPanim is mentioned in the Torah. In parshat Truma (שמות כה, ל), describing the Shulchan, the Torah first explicitly mentions the Lechem HaPanim, but does not describe what it is.

 

After the Torah describes the Menorah in parshat Truma (שמות כה, לא), it follows shortly after in parshat Tezaveh (שמות כז, כ) with a description of what oil to light it with.  After the Torah describes the מִזְבַּח הַקְּטֹרֶת in parshat Tetzaveh (שמות ל, א), it follows shortly after (23 psukkim later) with a description of what the Ketoret is. Why does the Torah wait another twelve parshiyot, all the way until parshat Emor, to describe the Lechem HaPanim? Why does the Torah not simply follow the description of the Shulchan with the description of the Lechem HaPanim, in parshat Truma, or shortly after?

 

The Zohar HaKadosh (חלק ב, קנד ע"א) resolves a machloket in the Gemara, which tries to determine what is the ikar. Is the Shulchan the ikar (זבחים פז, ע"א)? or is the Lechem HaPanim (resting on the Shulchan) the ikar (מנחות ק, ע"א)? The Zohar says that the Shulchan is the ikar, he compares it to a tree and the Lechem HaPanim to its fruit. Without the "tree" there can be no "fruit".

 

Following this train of thought, one might say that the parshiyot of the Mishkan in sefer Shmot focus on the "trees". They describe the Shulchan, the Menorah and the Mizbeach HaKetoret in intricate detail, but focus less on the "fruits" of these "trees" – i.e the Lechem HaPanim, the oil for the Menorah and the Ketoret for the Mizbeach HaKetoret. They focus on the "permanent" structures and less on the transient, ever replenished "ingredients/raw materials" which are associated with these keilim.

 

Except, as we see above, this is not entirely true. The Torah does describe the oil for the Menorah and the Ketoret for the Mizbeach, in close proximity to the keilim themselves in sefer Shmot. All three are in the category of Temidin, regular offerings in the Mishkan. So why is the Lechem HaPanim the exception?

 

One might say that the Menorah and the Ketoret were daily Temidin, performed every day, while the Lechem HaPanim was only switched once a week, on Shabbat. However, the Lechem HaPanim was on the Shulchan every day, as it says לֶחֶם פָּנִים לְפָנַי תָּמִיד. Each day the Lechem HaPanim rested on the Shulchan, was a korban in itself, a repeating miracle that occurred each day anew.

 

So, the question remains – why wait until parshat Emor, and specifically after the section of the מוֹעֲדוֹת to describe the Lechem HaPanim?

 

The Rokeach (רבי אלעזר מגרמייזא, הלכות פורים, סימן רמ) asks this question. Why are the מוֹעֲדוֹת followed by paragraphs discussing the oil for the Menorah and then the Lechem HaPanim? The Rokeach says, that the מוֹעֲדוֹת listed in Emor are all the chagim that are מִדְּאוֹרָיְתָא. However, by immediately following them with the parsha of the oil for the Menorah and the Lechem HaPanim, the Torah is also hinting to the chagim מִדַּרְבָּנָן, the oil – Channukah and the Lechem HaPanim – Purim. Sefer Meir Panim brings proofs of the close connection between Lechem HaPanim and Purim from תּוֹרַת הָרֶמֶז, that the gematria of סְפִינָה רוֹקֶדֶת (the shape of the Lechem HaPanim) is "אֲחַשְׁוֵרוֹשׁ הָמָן" and the gematria of סְפִינָה is "אֲדָר".

 

That is an incredible perush of the Rokeach and explains why the Lechem HaPanim is mentioned in parshat Emor, but it does not explain why the Lechem HaPanim was not detailed in Shmot, like the oil and the Ketoret.

 

To understand why the Lechem HaPanim is not detailed in sefer Shmot and why the Torah waits 12 parshiyot (from the time it is first mentioned), until Emor to describe it, we have to examine the exact positioning of the paragraph of the Lechem HaPanim in our parsha. The positioning here in Emor can best be described as a Lechem HaPanim "sandwich". Unlike a regular sandwich where you have something sandwiched between two pieces of bread, our Lechem HaPanim "sandwich" is slightly different – the Lechem HaPanim, the bread, is sandwiched between two paragraphs. The paragraph preceding the Lechem HaPanim describes the oil for lighting the Menorah and the paragraph following the Lechem HaPanim is the parsha of the mekalel, and its continuation - the parsha of Shmita.

 

There is a fundamental difference between the Menorah/oil, the Mizbeach/Ketoret and the Shulchan/Lechem HaPanim. The Menorah/oil and the Ketoret were introduced into the world long after Creation, to right a wrong, to atone for a sin. The Shulchan and the Lechem HaPanim were there at the very beginning – in fact in the first passuk of the Torah.

 

We get a hint to this in the psukkim from our parsha above. When the Torah describes the oil for lighting the Menorah (ויקרא כד, א-ד) it refers to this as a חָק, a statute, that is not possible to fully understand - חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם.

A few psukkim later, the Torah also refers to the Lechem HaPanim as a חָק עוֹלָם. However, the Torah adds an additional description to the Lechem HaPanim that it does not mention for the Menorah/oil. It also calls the Lechem HaPanim בְּרִית עוֹלָם.

 

The term בְּרִית עוֹלָם refers to things in the Torah that were there right from the very beginning of Creation. Other examples of things called בְּרִית עוֹלָם in the Torah are the –

 

* קֶשֶׁת (בראשית ט, טז) - created on the sixth day בְּעֶרֶב שַׁבָּת בֵּין הַשְּׁמָשׁוֹת.

* בְּרִית מִילָה (בראשית יז, ז) - the way Adam was created, circumcised.

* שַׁבָּת (שמות לה, טז) - created after the six days of Creation.

* בְּרִית מֶלַח (במדבר יח, יט) – the pact HKB"H made with the lower waters, separated from the upper waters on the 2^nd day of Creation.

* בְּרִית כְּהֻנָּה (במדבר כה, יג) – the blueprint for Avodat Hashem.

 

Meir Panim (פרק יג, קלב) explains how the first passuk in the Torah reveals the layout of the Lechem HaPanim on the Shulchan. In the first passuk there are six letters aleph. בראשית ברא א-לקים את השמים ואת הארץ. If you break the letter aleph א into components, it is actually made up of a central line and two letters yud י, one yud on each side of the central line. The letter י resembles the shape of a ship, סְפִינָה רוֹקֶדֶת, the shape of a loaf of Lechem HaPanim, which was a curved U shape. So if each aleph embodies two loaves of Lechem HaPanim, on opposite sides of the central line of the Shulchan, then the 6 letters aleph in the first passuk are in fact twelve loaves of Lechem HaPanim, arranged in two stacks on opposite ends of the Shulchan.

 

Why was it necessary for the Torah to give us the blueprint of the Lechem HaPanim, in the very first passuk of the Torah?

 

The answer is because at the very foundation of the Torah and the world we have the Lechem HaPanim. HKB"H designed the Torah and the world according to the blueprint of the Lechem HaPanim. This blueprint is recognition (הַכָּרָה) and gratitude (הַכָּרַת הַטּוֹב).

 

The Torah and the world are based on the founding principle of recognition – that there is only One G-d, the Source of everything.

 

The extension of recognition is gratitude – to express gratitude for everything, provided by HKB"H.

 

This is the essence of Creation. Creation is filled with testaments to HKB"H, the purpose of which are to trigger recognition. Our lives (Shulchan), lived according to the guidelines of the Torah (Menorah), are an expression of gratitude.

 

Recognition is a marital contract between HKB"H and Am Yisrael. HKB"H is the "groom" as it were, and we are the "bride". Gratitude is our life of marital bliss.

 

This is all part of the blueprint of the Shulchan and the Lechem HaPanim. The two stacks of six loaves on the Shulchan represent two angels (שְׂרָפִים), each with six wings, facing each other with a smile (the shape of the Lechem HaPanim U resembles a smile). It is the identical blueprint of the Aron HaBrit, with the two Kruvim (one male, one female), facing each other with a smile (this is why the second opinion of the shape of the Lechem HaPanim is called a תֵּיבָה).

 

Wherever you find the Shulchan and the Lechem HaPanim, you also find the Menorah adjacent to it - in the psukkim in the Torah, in their physical location in the Heichal. The reason is because they are a pair, like the left and right arm of the same body. The Lechem HaPanim is the action, the Menorah is the handbook. They are like the executive and legislative arms of government. The Lechem HaPanim (קֶמַח) and the Menorah (תּוֹרָה) are symbiotic and neither can exist without the other. This is why a king in Am Yisrael has to have a sefer Torah attached to him at all times.

 

It is not surprising therefore, that in our parsha we find the Menorah, followed by the Lechem HaPanim, because they are indivisible. This is the one end of the "sandwich", the other end is the parsha of Shmita.

 

Before the Torah describes the mitzva of Shmita, it first has to explain the reason for Shmita, the blueprint for the mitzva. This is why the Lechem HaPanim precedes Shmita in the Torah, because it is the blueprint, recognition and gratitude. Recognition that HKB"H controls everything and gratitude for everything HKB"H gives us. Once you understand that blueprint, you can understand Shmita. How we can rest from farming for an entire year and still have food to eat. How by davka resting for a year and expressing gratitude, we ensure that we will have food for the entire repeating seven-year cycle.

 

Before the Torah describes Shmita, it describes the blueprint, the Lechem HaPanim and it also describes what happens when there is a failure in the blueprint.

 

The mekalel is the failure of the blueprint, what happens when the blueprint is not followed. The mekalel has "recognition", he recognizes that HKB"H exists. If he didn't, he would not have cursed HKB"H. The mekalel recognizes HKB"H, but he doesn't allow that recognition to continue into its natural extension – gratitude. Gratitude is acceptance that everything HKB"H gives us is exactly what we need. No more and no less. This is the principle of אֵיזֶהוּ עָשִׁיר הַשָּׂמֵחַ בְּחֶלְקוֹ. It is complete and total בִּטּוּל עַצְמִי before HKB"H.

 

When you are not satisfied with what HKB"H gives you, it is a form of avodah zara, thinking you know better than HKB"H what is good for you. This was the mekalel.

 

The mekalel felt he deserved to be part of the Tribe of Dan, because his mother was Shlomit bat Divri from the Tribe of Dan. However, tribal association goes according to the father and not the mother. The mekalel's father was an Egyptian guard, who lusted for Shlomit when they were still in Egypt and one day when Shlomit's husband Datan was out of the house, this Egyptian slept with her. From this union a son was born – the mekalel. When he discovered what had happened, Datan confronted this Egyptian guard and this is what Moshe saw, Datan being beaten by the Egyptian, whom Moshe slew using the שֵׁם הַמְּפֹרָשׁ.

 

The mekalel petitioned Moshe to allow him to be included in the Tribe of Dan. Moshe asked HKB"H and the answer he received was that tribal association goes according to the father, not the mother. Since his father was an Egyptian and not from the Tribe of Dan, he could not be included in Dan. If he would have accepted the blueprint – recognition and gratitude, this person (the Torah does not mention his name, only calls him the mekalel) would have lived a long and happy life. However, he refused to follow the blueprint – he mocked the blueprint, the Lechem HaPanim – and he cursed the same שֵׁם הַמְּפֹרָשׁ that Moshe used to kill his father, the Egyptian guard.

 

The Torah wants to teach us the mitzva of Shmita, so it first teaches us the blueprint – the Lechem HaPanim (combined together with the Menorah). It then teaches us what will happen if we fail to follow the blueprint – the mekalel. Now the Torah can teach us about Shmita. We have learned the blueprint, we have learned what can go wrong if the blueprint is not followed, now we can understand Shmita. It is all one package. That is why it appears here at the end of Emor, immediately before Shmita in parshat Behar.

 

Why does the Lechem HaPanim not appear in Shmot, together with the Shulchan in parshat Truma? Actually, it does, and here is the major chiddush of sefer Meir Panim.

 

The blueprint of the Lechem HaPanim is not localized to one specific part of the Torah, it permeates the entire Torah, starting from the first passuk in Breishit. It is the precursor to Creation itself, the blueprint for Creation – דֶּרֶךְ אֶרֶץ קָדְמָה לְתוֹרָה.  It is the precursor to every passuk in the Torah, every mitzva, every halacha, every מִדָּה that the Torah teaches us. Recognition and gratitude. The "bride" (Am Yisrael) recognizing and remaining loyal to the "groom" (HKB"H). Continually looking for more and better ways to show gratitude to HKB"H, by observing His Torah and striving to do hidur mitzva, זֶה אֵ-לִי וְאַנְוֵהוּ. This love is mutual and reciprocated and results in marital bliss.

 

This is why the Lechem HaPanim is called a בְּרִית עוֹלָם, it is HKB"H's blueprint of everything! The Torah, the world, life itself, children, our health, parnasa, the mitzvot … everything!

 

Our history is a journey of successes and failures in following the blueprint, a journey that will ultimately end in a return to the blueprint and eternal "marital bliss". בבי"א.

 

 

Shabbat Shalom

Eliezer Meir Saidel

Machon Lechem Hapanim

www.machonlechemhapanim.org