This Shabbat we read Parshat Vayakhel - Pekudei, and we complete, B'ezrat Hashem, Sefer Shemot, the second book of the Torah. For the Maftir we read the section of Rosh Chodesh from Parshat Bo: ה ַ ח ֹ דֶ שׁ ה ַ ז ּ ֶ ה ל ָ כ ֶ ם ר ֹ א שׁ ח ֳ דָ שׁ ִ י ם – This month shall be for you the first of months.
This is the fourth of the four special Parshiyot read during the month of Adar – two before Purim and two after. The very reading of Parshat HaChodesh announces that this Shabbat is Shabbat Mevarchim for Rosh Chodesh Nissan, which falls this year, B'ezrat Hashem, on Yom Chamishi. May Hakadosh Baruch Hu renew this month for us לְטובָה וְלִבְרָ כָה.
There is a connecting thread between the Maftir and the Parsha, centered on the significance of Rosh Chodesh Nissan itself. It is the day Hakadosh Baruch Hu met with Moshe Rabbeinu in Egypt, fifteen days before Yetziat Mitzrayim, and commanded him the mitzvah of Kiddush HaChodesh and the commandment to take a lamb for the Korban Pesach.
One year later, in the year 2449 from Creation, the Mishkan was inaugurated on the day of Rosh Chodesh Nissan. The previous year's events had included the sin of Cheit HaEigel on the seventeenth of Tammuz, Moshe Rabbeinu ascending twice more to seek atonement, and his return on Yom Kippur with the words: סָלַחְ תִּ י כִּדְ בָרֶ יך. Afterward, Bnei Yisrael built the Mishkan with remarkable speed. According to one opinion it was completed on the twenty-fifth of Kislev; and according to another, on Rosh Chodesh Adar. The Mishkan was erected and its service began on Rosh Chodesh Nissan.
Parshat Vayakhel begins with Moshe gathering Bnei Yisrael on the day after Yom Kippur – the eleventh of Tishrei – to command them to bring donations for the Mishkan. For two days, the twelfth and thirteenth of Tishrei, they brought the donations. On the fourteenth, Moshe announced through the camp that there was enough – more than enough – and they should bring no more. On the fifteenth of Tishrei, Moshe handed the materials over to the craftsmen, and work on the Mishkan began. The Vilna Gaon writes that on that very day, the Ananei HaKavod, the Clouds of Glory returned, having departed on the seventeenth of Tammuz.
The Parsha opens:
ֹאמֶר אֲלֵהֶם אֵלֶּה הַדְּ בָרִ ים
ַקְהֵל מֹשׁ ֶה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַי
וַי אֲשׁ ֶר צִוָּה ה' לַעֲשֹׂת אֹתָם׃
Moshe gathered the entire assembly of Bnei Yisrael and said to them: These are the things that Hashem has commanded to do.
Moshe then commands them regarding Shabbat, and immediately following that regarding the Mishkan donations:
ֹאמֶר מֹשׁ ֶה אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשׁ ֶר צִוָּה ה'
לֵאמֹר׃ קְחוּ מֵאִתְּכֶם תְּרוּמָה לַה' כֹּל נְדִ יב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת ה' זָהָב וָכֶסֶף וּנְחֹשׁ ֶת:
Moshe spoke to the entire assembly of Bnei Yisrael, saying: This is the thing that Hashem has commanded. Take from among you a donation for Hashem; everyone whose heart moves him shall bring it – gold, silver, and copper.
Before entering the main topic of our shiur, let’s pause on an observation that several commentators raise. In Parshat Ki Tisa, Hakadosh Baruch Hu also commands Moshe about the Mishkan and about Shabbat – but there the order is reversed: first the Mishkan, then Shabbat. Here in Vayakhel, the order is first Shabbat, then Mishkan. Why the difference?
In both places, Rashi explains that the juxtaposition teaches that building the Mishkan does not override Shabbat. The lesson – Mishkan construction does not push aside Shabbat – is the same in both places. So why is the order reversed?
To understand this, we need to trace a consistent pattern running through several places in the Torah, and we’ll begin with Pesach.
Reversals in Torah Transmission
In the Pesukim we read as Maftir – ה ַ ח ֹ דֶ שׁ ה ַ ז ּ ֶ ה ל ָ כ ֶ ם ר ֹ א שׁ ח ֳ דָ שׁ ִ י ם – Hakadosh Baruch Hu commands Moshe that Bnei Yisrael should take the blood of the Korban Pesach, mix it with the blood of the Brit Milah, and place it on the mezuzot (doorposts) and the mashkof (lintel). That is the order Hakadosh Baruch Hu gives Moshe. But when Moshe transmits this to Bnei Yisrael, he reverses it: first the mashkof, then the mezuzot.
Similarly, the Torah's name for the festival is Chag HaMatzot, yet we call it Chag HaPesach. Why does Hakadosh Baruch Hu call it by one name and we by another?
Another example is found in Parshat Pinchas. Hakadosh Baruch Hu commands Moshe to take vengeance against Midyan: נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְ יָנִים. But when Moshe commands the people, he says: נְקְמוּ אֶת נִקְמַת ה' בְּמִדְ יָן – avenge the vengeance of Hashem against Midyan. Hakadosh Baruch Hu speaks of Bnei Yisrael's honor whereas Moshe speaks of His honor.
A fourth example. Hakadosh Baruch Hu wears tefillin. What is written in His tefillin? Words of praise for Bnei Yisrael, including: וּמִ י כְּ עַמְּ ך יִשְׂ רָ אֵ ל גּוֹי אֶ חָ ד בָּאָ רֶ ץ – Who is like Your people Israel, a singular nation on earth? Our tefillin, however, contain words of praise for Hakadosh Baruch Hu, including the parsha of שְׁמַע יִשְׂרָאֵל ה' אֱלֹקֵינוּ ה' אֶחָד.
The commentators explain that this reveals the very path of Avodah: we praise Hakadosh Baruch Hu, and Hakadosh Baruch Hu praises us. Each gives honor to the other first.
With this principle in mind, the other reversals become clear. When Hakadosh Baruch Hu tells Moshe to place the blood on the mezuzot and the mashkof, Chazal explain: the mezuzot correspond to Moshe and Aharon, and the mashkof to Hakadosh Baruch Hu. When Moshe speaks to the people, he puts the mashkof – the honor of Hakadosh Baruch Hu – first. This is the proper order: Hakadosh Baruch Hu’s honor comes first. Hakadosh Baruch Hu calls the festival Chag HaMatzot, praising Bnei Yisrael for their faith – for going out into the wilderness even without provisions. We, in turn, call it Chag HaPesach, praising Hakadosh Baruch Hu for what He did for us in Egypt – that He passed over the houses of Bnei Yisrael when He struck Egypt, and saved our homes. Each praises the other.
On the same principle: when Hakadosh Baruch Hu tells Moshe to avenge the Midyanites, He says it is the vengeance of Bnei Yisrael – it is their honor that was violated. Moshe, however, tells the people to avenge the honor of Hashem, because that, he says, is more important.
Now we can understand the question of order. When Hakadosh Baruch Hu commands Moshe about the Mishkan in Ki Tisa, He puts the Mishkan first, and Shabbat second. Why? Because the Mishkan is the symbol of His forgiveness for Cheit HaEigel – it is called Mishkan HaEdut, a testimony to all the world that the Shechinah dwells in Yisrael. Hakadosh Baruch Hu, who places Yisrael's honor first, therefore leads with the Mishkan.
Shabbat is the sign that He created the world in six days and rested on the seventh. So, when Moshe comes to command the people, he reverses the order: first Shabbat, then Mishkan. He puts Hakadosh Baruch Hu's honor first as Shabbat is the testimony to Hakadosh Baruch Hu’s creation of the heavens and the earth. Moshe honors Hakadosh Baruch Hu by placing this before the request for donations.
The Unique Gathering of Vayakhel
There remains a fundamental question about the opening of the Parsha: ַקְהֵל מֹשׁ ֶה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל – Moshe gathered the entire assembly of Bnei Yisrael. The Midrash (Yalkut Shimoni 408) states that from the beginning of the Torah to its end, no other Parsha begins with the word ַקְ הֵ ל. Not a single one. And this is understandable – as in most cases, the word is unnecessary. In Parshat Kedoshim, for example, the Torah says: דַּבֵּר אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל – Speak to the entire assembly of Bnei Yisrael. Rashi there explains: this Parsha was taught b'hakhel – in a full assembly. If the Torah already says "the entire assembly of Bnei Yisrael," the word ַקְ הֵ ל is already implied because "the entire assembly" implies everyone is there – men, women, and children. So why repeat it?
In Kedoshim, Chazal tell us, Hakadosh Baruch Hu revisited the Aseret Hadibrot – the Ten Commandments – this time in the plural. Because at Har Sinai, the commandments were spoken in the singular – אָ נֹכִ י ה' אֱלֹקֶ יך – I am Hashem your G-d – and some of Bnei Yisrael mistakenly thought Hakadosh Baruch Hu was addressing only Moshe. So, He repeated the commandments in the plural in Kedoshim, and gathered everyone together just as they had all stood at Har Sinai.
In Kedoshim, compare the language of each commandment: At Har Sinai: לֹא יִהְיֶה לְך אֱלֹהִים אֲחֵרִים – You shall have no other gods. In Kedoshim: אַל תִּ פְ נוּ אֶ ל הָאֱלִילִים – Do not turn to idols – in plural. At Har Sinai: ל ֹא תִּ שּׂ ָ א – You shall not take [in the singular]. In Kedoshim: ו ְ ל ֹ א תִ שׁ ּ ָ ב ְ ע ו ּ ב ִ שׁ ְ מִ י ל ַ שׁ ּ ָ ק ֶ ר – Do not swear falsely by My name – plural. At Har Sinai: שְׁמוֹר אֶת יוֹם הַשַּׁבָּת – Keep the day of Shabbat. In Kedoshim: א ֶ ת שׁ ַ ב ּ ְ ת ֹ ת ַ י תּ ִ שׁ ְ מ ֹ ר ו ּ – Keep My Shabbatot – plural. At Har Sinai: ל ֹא תִּ גְ נֹב – You shall not steal – in singular. In Kedoshim: ל ֹא תִּ גְ נֹבוּ – You shall not steal – in plural. In Parshat Kedoshim, everything is repeated in the plural.
Since the Torah had already revisited the Aseret Hadibrot in Kedoshim and gathered everyone, the word ַקְ הֵ ל in Vayakhel seems superfluous. So why is it there? The Midrash answers: מִתְּחִלַּת הַתּוֹרָה וְעַד סוֹפָהּ אֵין בָּהּ פָּרָשׁ ָה שׁ ֶנֶּאֱמַר בְּרֹאשׁ ָהּ וַי קְהִלּוֹת גְּדוֹלוֹת, הוּא, עֲשֵׂה לְךִלְמְדוּ מִמְּךּוּדְ רֹשׁ לִפְנֵיהֶם בָּרַבִּים הִלְכוֹת שׁ ַבָּת, כְּדֵי שׁ ֶי דּוֹרוֹת הַבָּאִ ים לְהַקְהִיל קְהִלּוֹת בְּכָל שׁ ַבָּת וְשׁ ַבָּת וְלִכְנֹס בְּבָתֵּי מִדְרָשׁ וֹת לְלַמֵּד וּלְהוֹרוֹת לְיִשְׂרָאֵל דִּבְרֵי תּוֹרָה אִסּוּר וְהֶתֵּר כְּדֵי שׁ ֶי הֵא שְׁמִי הַגָּדוֹל מִתְקַלֵּס בֵּין בָּנַי, מִכָּאן אָמְרוּ, מֹשׁ ֶה תִּקֵּ ִהְיוּ דּוֹרְשִׁין בְּעִנְיָנוֹ שׁ ֶל יוֹם, הִלְכוֹת פֶּסַח בַּפֶּסַח, הִלְכוֹת עֲצֶרֶת בָּעֲצֶרֶת, הִלְכוֹת הֶחָג בֶּחָג. אָמַר מֹשׁ ֶה לְיִשְׂרָאֵל. אִם אַתֶּם עוֹשִׂים כַּסֵּדֶר הַזֶּה, הַקָּדוֹשׁ הוּא מַעֲלֶה עֲלֵיכֶם כְּבָּרוּךאִ לּ וּ הִ מְ לַ כְ תּ ֶ ם או ֹתִ י בְּ עו ֹלָ מִ י, שׁ ֶ נֶּאֱ מַ ר "וְאַתֶּם עֵדַי נְאֻם ה' וַאֲנִי אֵ -ל".
From the beginning of the Torah to its end, there is no Parsha that opens with the word ַקְ הֵ ל except this one. Hakadosh Baruch Hu said to Moshe Rabbeinu: “Gather large assemblies and teach them publicly the laws of Shabbat, so that future generations will learn from you to gather assemblies every Shabbat and Shabbat.” Gather them in synagogues and houses of study, to teach Israel Torah – permitted and forbidden – so that My great Name will be glorified among My children. From here, the Rabbis derived that Moshe instituted the practice of teaching each occasion's laws on that occasion: the laws of Pesach on Pesach, the laws of Shavuot on Shavuot, the laws of Sukkot on Sukkot. And Moshe said to Israel: if you follow this practice, Hakadosh Baruch Hu accounts it as if you have crowned Him in His world, as it says: You are My witnesses, says Hashem, and I am G-d.
The same teaching appears in the Ba’al HaTurim and the Ohr HaChaim Hakadosh: the word ַקְ הֵ ל teaches that one must gather public assemblies every Shabbat to teach Hilchot Shabbat.
The Ibn Ezra, and likewise the Ramban, offer a different answer: the gathering was not for this purpose at all. Moshe assembled them specifically to command them about building the Mishkan and to solicit donations. Why include the women? Because women are more naturally inclined to give generously – as everyone knows, it is much easier to receive donations from women. And indeed, the Parsha says this: ָבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים – The men came together with the women. The women came forward first and donated willingly, even though they bore no guilt in the Cheit HaEigel. Yet with all that, the women were eager to give; they were righteous.
The Oznaim LaTorah raises two questions. Why does the Torah repeat the phrase עֲדַ ת בְּ נֵי יִ שְׂ רָ אֵ ל twice? When Moshe speaks about Shabbat: עֲדַ ת בְּנֵי יִשְׂרָאֵלַקְהֵל מֹשׁ ֶה אֶת כָּל, and regarding the Mishkan: לֵאמֹר עֲדַ ת בְּנֵי יִשְׂרָאֵלֹאמֶר מֹשׁ ֶה אֶל כָּל. They hadn't gone home and this was a continuous event, so why state "the entire assembly of Bnei Yisrael" twice?
The second question he asks is with regards to the final pasuk of this section: ֵצְאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִלִּפְנֵי מֹשׁ ֶה – The entire assembly of Bnei Yisrael departed from before Moshe. Nowhere else in the Torah, the Oznaim LaTorah notes, does it say this after a speech. Moshe spoke, people went home – so why does the Torah need to tell us they left? Rav Zalman Sorotzkin answers with a lesson in the art of gathering a crowd. When a rabbi or a gabbai wants to raise money for a specific project, he faces a well-known problem. If he announces openly that this meeting is a fundraiser, most people simply do not come. They have excuses. A weeknight? Everyone has a simcha. Motzei Shabbat? A Melave Malka. There’s always an excuse.
So, what is the winning technique? You invite people to something that interests everyone – something that has nothing to do with money! Pick a challenging situation such as children stuck at home, or sealed safe rooms, or everyone being awake all night – items that resonate across the board! So, the rabbi says: “Rabbotai, this is not right. We are a young community, two hundred young couples with children. Let us organize activities at shul – classes for first through third grade from ten to twelve, then fourth through eighth grade from twelve to two. We’ll bring an avreich for each group, prizes for everyone, afternoon activities and snacks.” And with that, the whole community shows up! Everyone is enthusiastic: “Kol hakavod, Rabbi! Wonderful idea!”
Then, once everyone is sitting, he says: “Oh, and since you’re all already here – I wanted to mention that we need to replace the air conditioning units in the shul. Summer is coming, we have classes in the heat...”
What happens? The moment he shifts to money, people start quietly slipping out. One by one, two by two, three by three – until the collection is half of what it might’ve been. The moment you start talking about money, people run!
The technique, then, is this: announce an important topic that concerns everyone. Moshe Rabbeinu gathers them all: “Rabbotai – Shabbat! Hilchot Shabbat!” Everyone comes to hear about Shabbat and Moshe speaks about Shabbat and completes the entire topic – and then he transitions to the Mishkan donations.
At that moment, says the Oznaim LaTorah, you would expect half the crowd to have slipped away. That is what naturally happens. But the Torah tells us no one left. Every single person stayed! When Moshe moved from Shabbat to the Mishkan appeal, the entire assembly was still there. Only when it was over – ֵצְאוּ כָּל עֲדַת בְּנֵי יִשְׂרָאֵל מִלִּפְנֵי מֹשׁ ֶה, did the entire assembly leave together, at the end. That is the praise. They all stayed up to the very last moment, even after the appeal for donations. This is the greatness of Bnei Yisrael.
With this we can also answer the first question. The Torah uses the phrase עֲדַ ת בְּ נֵי יִ שְׂ רָ אֵ ל twice precisely to underscore this point – the same complete assembly that heard the Shabbat teaching was still there for the Mishkan appeal.
After learning this, we can approach the deeper question: why is the word ַקְ הֵ ל used alongside כָּל עֲדַת בְּנֵי יִשְׂרָאֵל? According to the Midrash's answer – that Moshe was commanded to gather Klal Yisrael to teach them the laws of Shabbat – the word ַקְ הֵ ל makes sense on its own terms. But as the Oznaim LaTorah explains, Moshe was also staging a demonstration of support for Hakadosh Baruch Hu, bringing three million people together to donate to the Mishkan. We will return to this shortly with the teaching of Rav Shlomo Kluger.
Repairing Through the Same Medium
Chazal teach that when a person sins through particular words or deeds, those very words and deeds must be the vehicle of his tikkun. The sin leaves an imprint in the very medium through which it was committed, and that same medium must carry the repair.
As an example, Moshe Rabbeinu said to Korach's assembly: רַב לָכֶם בְּנֵי לֵוִי – Enough for you, sons of Levi. The Gemara (Sota 13b) teaches: בְּ רַ ב בִּ ישַּׁר וּבְ רַ ב בִּ ישְּׂ רוּהוּ – With the word rav he gave tidings, and with the word rav they gave him tidings. Moshe prayed five hundred and fifteen Tefillot to be allowed to enter Eretz Yisrael: אֶ עְבְּ רָ ה נָּא וְאֶ רְ אֶ ה אֶ ת הָאָ רֶ ץ הַטּ וֹבָה – Let me cross over and see the good land, but the reply came to him: רַב לָך אַל תּוֹסֶף דַּבֵּר אֵלַי עוֹד בַּדָּבָר הַזֶּה – Enough for you, do not speak to Me further about this matter. The very word Moshe had used – רַ ב – became the word of his own decree. Middah k’negged middah – measure for measure.
Now let us look at a single word that Moshe used – the word אָ ז – with Pesach approaching. At the end of Parshat Shemot, Moshe comes before Pharaoh, and Pharaoh not only refuses to release Bnei Yisrael but increases their burden. He demands the same quota of bricks with no straw provided and adds: תִּ כְבַּד הָעֲבֹדָ ה עַל הָאֲנָשׁ ִ ים וְיַעֲשׂוּ בָהּ וְאַל יִשׁ ְ עוּ בְּדִ בְ רֵ י שׁ ָקֶ ר – Let the work be heavier upon the men; let them perform it and not pay attention to false words. Moshe then turns to Hakadosh Baruch Hu in anguish and says: וַיָּשָׁב מֹשֶׁה אֶל־ה' וַיֹּאמַר אֲדֹנָי לָמָה הֲרֵעֹתָה לָעָם הַזֶּה לָמָּה זֶּה שְׁלַחְתָּנִי׃ וּמֵאָז בָּאתִי אֶל־פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה וְהַצֵּל לֹא־הִצַּלְתָּ אֶת־עַמֶּךָ׃
Then Moshe returned to Hashem and said, “Hashem, why have You done evil to this people? Why did You send me? Since I came to Pharaoh to speak in Your name, it has gone worse for this people – and You have not yet saved Your people.”
Chazal say that the word which required atonement was: וּמֵ אָ ז – and since. Moshe said: בְּאָז חָטָאתִי וּבְאָז אֲכַפֵּר – through אָ ז I sinned, and through אָ ז I will atone. And how did he atone? Through the Shira: יָשִׁיר מֹשׁ ֶה וּבְנֵי יִשְׂרָאֵל אֶת הַשִּׁירָה הַזֹּאת לַה' אָ ז.
The Midrash (Yalkut Shimoni, Beshalach) states: All of Moshe Rabbeinu's transactions revolved around the word אָ ז. When Tziporah circumcised their son on the journey to Egypt it says: אָ ז אָ מְ רָ ה חֲ תַ ן דָּ מִ ים לַ מּ וּל ֹת; When Moshe set aside the three cities of refuge it says: א ָ ז י ַ ב ְ ד ּ ִ י ל מ ֹ שׁ ֶ ה שׁ ָ ל ֹ שׁ ע ָ רִ י ם; and at the Shirat HaYam, it says: א ָ ז י ָ שׁ ִ י ר מ ֹ שׁ ֶ ה. All of Moshe's pivotal moments orbit this word אָ ז.
Why specifically the word אָ ז and not the other words in the pasuk that also seem problematic? Moshe Rabbeinu also said: לָמָה הֲרֵעֹתָה לָעָם הַזֶּה – Why have You done evil to this people? Does that not require atonement too? Yet Moshe says: the primary sin was in the word אָ ז. That word, specifically, was the challenge to Hakadosh Baruch Hu. What is it about אָ ז? What is the deeper weight carried by this single word?
The Deeper Meaning of אָ ז
The Zohar explains the word אָ ז with a remarkable formulation: אֶחָד רוֹכֵב עַל שׁ ֶבַע – One (א) rides upon seven (ז). Hakadosh Baruch Hu, Who is One, unique and singular, rides upon the seven heavens – vilon, rakia, shechakim, zevul, maon, machon, and aravot – and also upon this world, which itself is called "seven." The Maharal explains, this world's essential structure is organized around the number seven – the seven days of the week, the seventy years of a human life. On Yom Kippur, the Kohen Gadol sprinkles the blood on the Parochet – once upward, seven times downward. Why? Because the unfolding of this world operates under the number seven. Hakadosh Baruch Hu – the One – rides upon the seven; upon the seven heavens and upon this world whose structure is seven.
The Midrash adds something remarkable. Hakadosh Baruch Hu has a garment called Tiferet and embroidered on it are all the instances of the word אָ ז found in the entire Tanach; they are all woven into that one garment. When the Beit Hamikdash was destroyed, Hakadosh Baruch Hu took this garment and tore it – as the pasuk in Eichah says: בִּ צַע אִ מְ רָ תו ֹ – He has severed His word. He tore the garment. And in the future, Hakadosh Baruch Hu will put it back on. When will that be? יִמָּלֵא שְׂחוֹק פִּינוּ אָ ז – Then our mouths will be filled with laughter.
Now, this is clearly not to be understood simply – as though Hakadosh Baruch Hu possesses a physical garment with letters stitched on it. It points to something profound in the spiritual structure of reality: the word אָ ז is the axis around which all of Hakadosh Baruch Hu's governance of this world turns. When Moshe said וּמֵ אָ ז – "and since" – as a challenge, a complaint, an expression of doubt – he was striking at that axis. He was casting doubt on precisely the garment woven with every אָ ז – every moment of Hakadosh Baruch Hu’s running the world.
Moshe, says the Maharal, had a piece missing from the puzzle. He saw that things had gotten worse, not better, after his mission began. He did not yet see the whole picture. He said: “Ribbono Shel Olam, You called me at age eighty. You came to me at the burning bush and said ‘Go redeem Bnei Yisrael.’ I did so, and Pharaoh not only refused, but he doubled the suffering! I do not understand.”
Hakadosh Baruch Hu's response was essentially: “You are Avraham Avinu's descendant. Avraham never asked Me questions. I told him through Yitzchak his descendants will be...
