After Rachel passed away, we read in
Parshat Vayishlach (Breisheet 35:27):

Yaakov came to Yitzchak, his father
to Mamrei to Kiryat Arba which is Hevron where Avraham and Yitzchak lived.

We don’t see Yaakov going anywhere after
that so it is surprising that Parshat Vayeshev (Breisheet 37:1) begins with the
following words:

Yaakov settled in the Land of his
father’s residence, in the Land of C’naan.

According to the Malbim, this verse
shows how attached Yaakov was to the Land. The Malbim gives two reasons why
Yaakov was so devoted to the Land:

1. It was the Land where Yaakov’s
fathers sojourned and he therefore saw it as his own land, birthplace and
father’s home.

2. It was the Land of C’naan which
is conducive to holiness and Divine Providence.

The Malbim explains that Yaakov
would not have picked up and left the Land due to a famine. Therefore, the only
way to get Yaakov down to Egypt was for Yosef to be sold into slavery, move up
the ranks and become second to the Pharaoh where he was in charge of giving out
food and ultimately being reunited with his family.

When Yaakov was told that Yosef was
still alive and that he was the ruler in Egypt, Yaakov said (Breisheet 45:28):

It is too much! My son Yosef still
lives. I will go see him before I die.

On Yaakov’s way down to Egypt, when
he came to Be’er Sheva, God appeared to him in a dream and told him not to be
afraid to go down to Egypt.

We see from here that Yaakov loved
the Land so much that the only way that he would leave again was to see his son,
Yosef who had been missing for so many years and only with God’s permission.

The reason that the Parsha starts
out with the words “Yaakov settled in the Land of his father’s residence, in
the Land of C’naan” is to show that the whole Yosef story was necessary in
order to bring Yaakov’s family down to Egypt in furtherance of the promise that
when their descendants would finally return, they would conquer and inherit the
Land and not just be temporary residents.

May we all be blessed to feel
Yaakov’s deep attachment to the Land of Israel.

Yaakov had a difficult life. He had to leave home because his
brother, Esav wanted to kill him and then 22 years later, when he returned he
was still worried that Esav would still be after him.

Yaakov
lived in Lavan’s home while he was in Padan Aram. Lavan tricked Yaakov by
giving him Leah as a wife even though he asked to marry Rachel and worked seven
years for her. Lavan tricked Yaakov in business as well and made his life very
difficult. 

Once
Yaakov was back in the Land of Cnaan, he thought that things would be quiet.
However, at that point his daughter Dinah was raped and Yaakov’s sons, Shimon
and Levi took it upon themselves to avenge the rape and kill all of the men in
the city of Shechem.

Immediately
after, Yaakov’s beloved wife Rachel passed away while giving birth to Binyamin.

Yaakov’s
troubles kept piling up and culminated with the sale of Yosef.

The first few words of the second
verse in Parshat Vayeshev (Breisheet 37:2) are “Eleh Toldot Yaakov; Yosef…”,
“This is the history of Yaakov; Yosef being seventeen years old…”

Why does the verse begin with Eleh
(This is)?

According to Or HaChayim, our verse
wants to inform us that in spite of all the various trials such as the life and
death struggle with Esav and his oppression by Lavan which Yaakov had
experienced up until that point in his life, these were all as nothing compared
to what he would still have to endure through the sale of Yosef. This is why
the Torah commences the paragraph with the word “Eleh”. This word is meant to
put his previous problems into a new perspective.

Just one year ago on the Hebrew
calendar, we celebrated Chanuka 5780.  Soon
after, we began to hear news about the Coronavirus but we didn’t think that it
would affect us or the countries that we were living in. And then slowly, over
the next few months, Corona travelled around the world. All of a sudden, our
lives were put into perspective. Many of the worries that we had before Corona,
paled in comparison to how the world would change and how our lives would look
just one year later.

The challenges that we overcame in
the past may have helped prepare us for the very difficult situation that we
are now living in. Our former troubles taught us that we must continue to forge
on.

For Yaakov to lose his son, Yosef,
Rachel’s firstborn, at only seventeen years old was devastating. However,
Yaakov did not give up hope. Even in his darkest days he remained strong and
was rewarded by later finding out that in fact Yosef was alive and they reunited
in Egypt.

God’s prophecy to Avraham was that
his descendents would be strangers in a land that did not belong to them. Their
descent to Egypt was inevitable. However, the bright side is that Yaakov and
his sons went down to Egypt in style with Yosef being Pharaoh’s second in
command. They were treated well and the slavery only commenced once the
generation of Yaakov and his sons died out.

Yaakov, who faced so many challenges,
was able to remain tough. We can gain strength from him and try our best to
remain steady during this difficult time.

When we read through the full Maoz
Tzur prayer (not just the first stanza which talks about the rededication of
the Temple) we see that throughout history the Jewish people have been under
attack by different enemies: the Egyptins, the Babylonians, the Persians and
the Greeks yet each time we were saved. We are still in the exile of Edom, Esav’s
descendants (Rome) who brought about the destruction of the Second Temple and
we pray that the true salvation will come and that Yaakov (renamed Yisrael)
will once again prevail over Esav.

May the time come soon when our
enemies will stop attacking us and may we see the end of the plague.

In Parshat Vayeshev (Breisheet
37:7), Yosef recounts his dream to his brothers:

Behold, we were binding sheaves in
the middle of the field. Behold my sheaf rose and stood up straight; and behold
your sheaves surrounded it and prostrated themselves to my sheaf.

Why is Yosef dreaming about sheaves?

We also dream about sheaves!

In Shir HaMa’alot (Psalm 126) that
we sing before Birkat HaMazon on Shabbat and holidays we say:

When God brought back the captivity
of Zion, we were like dreamers…They who sow in tears will reap in joy. He who
goes weeping on his way, bearing a bag of seed, shall come back with a joyful
shout, carrying his sheaves.

During the exile, the Jews dreamed
of cultivating their own fields in the Land of Israel where they could properly
celebrate the agricultural holidays of Pesach, Shavuot (the harvest festival)
and Sukkot (the festival of ingathering) with their own crops.

Rabbi Dr. Lionel Mirvis explains
that Yosef’s dream is being realized once again in the Modern State of Israel:
In an intensive and healthy agricultural economy, Jewish labor is engaged in
every aspect of crop cultivation. Israel’s produce provides food for Israelis
and it is also being exported abroad.

Rabbi Mirvis believes that we are
getting closer to the blessing promised to us in Parshat Bechukotai (Vayikra
26:5):

Your threshing will last until
vintage and the vintage will last until the sowing; you will eat your bread to
satiety and you will dwell securely in your land.

Rashi explains that the prosperity
will be so great that you will still be busy threshing your grain when the time
comes to harvest your grapes and you will still be occupied with your vintage
when the time comes to sow next year’s grain.

When it comes to agriculture, Israel
has some of the best technology and amazing produce. Unfortunately, the
government has not been helping the farmers enough and even worse, they have
been encouraging imported produce from abroad which is often cheaper.

We must do what we can to help the
Israeli farmers, especially this year which is a Shmita (Sabbatical) year where
in some communities buying most Israeli produce grown by Jewish farmers is
forbidden.

We must remind ourselves that Yosef’s
dream and the dream in Tehillim 126 are being fulfilled. We are back in Israel,
we are growing our own crops, we are fulfilling the Mitzva of settling the land
and we are finding ways to observe the Shmita year according to Halacha while
supporting Jewish farmers and eating the freshest produce that can be found.

It wasn’t a coincidence that Yosef
dreamed about sheaves. It is the dream of the entire Jewish people that we must
strive to fulfill.

In Parshat Vayeshev, we read about the story of Yosef which bears some
resemblance the story of David.

Rav Amnon Bazak points out many similarities and differences in the
stories of Yosef and David including:

Both Yosef and David are shepherds, both are sent by their fathers to
see how their older brothers are doing, both become leaders and marry into
kingship.

Both are called “navon”, wise:

 Breisheet 41:39: “And Pharaoh said to Yosef:
‘since God has shown you all of this, there is none as discreet and wise as
you.’”

Shmuel I 16:18: “Then answered one
of the servants, and said, ‘Behold, I have seen (David) a son of Yishai the
Beit Halachmit, that knows how to play, and a fine warrior, and a man of war,
and wise in speech, and a comely person and God is with him.’”

Yosef and David are the only men who
are called “yafeh mareh”, good looking:

Breisheet 39:6: “And Yosef was
well-built and good looking.”

Shmuel I 17:42: “And when the Plishti
(Goliath) looked about, and saw David, he disdained him: for he was but a youth
though ruddy and good looking.”

We also see some differences:

Yosef brought bad reports about his
brothers, told them his dreams and caused them to be jealous of him by wearing
the Ktonet Pasim (special striped coat). In contrast, David did not fight with
his brothers.

At first (Breisheet, Chaper 37),
Yosef is arrogant and doesn’t use God’s name, while later (39:9), we see him do
Tshuva (repent) as he says to Potiphar’s wife: “How can I do such a great evil
and sin against God?”

David on the other hand gives God
credit in his fight against Goliath and shows strong emuna (faith) throughout.
As we see in Shmuel I 17:45-46:

Then David said to the Plishti
(Goliath): “You come to me with a sword, and with a spear, and with a javelin:
but I come to you in the name of the Lord of Hosts, the God of the armies of
Yisrael, whom you have taunted. This day will God deliver you into my hand; and
I will smite you, and take your head from you…”

David’s modesty and outward
recognition of God can be looked at as a tikun (correction) for Yosef’s
original self centered behavior.

We learn from both Yosef and David
the importance of humble and modest leaders. Right now in Israel, we are going
into another round of elections due to the fact that nobody wants to give an
inch. We need strong leaders who can learn from both King David who was born
humble and kept his humility throughout his kingship and Yosef who started out
as haughty but quickly learned that humility and acknowledgement of God will
take him a lot further. If we are ever going to get out of this mess, our
leaders must learn from their mistakes in the past and gain inspiration from
the good leaders who have led the Jewish people throughout history.

The Talmud, Brachot 63a teaches:
“Rebbe said, ‘One should not appoint an apotropos (custodian) over his home,
for had Yosef not been appointed by Potiphar, he would never have come to the
brink of sin.’”

Breisheet Chapter 39 tells Yosef’s story
of how he was brought down to Egypt and bought by Potiphar, Pharaoh’s officer
and chief executioner. Everything was going well for him. God was on Yosef’s
side and he became the successful supervisor over Potiphar’s household.

In Breisheet 39:7-20 the problems
begin:

After these events, his master’s
wife cast her eyes upon Yosef, and she said, “Sleep with me.” He refused…Even
though she spoke to Yosef every day, he would not listen to her, to sleep with
her nor to be with her. It was on such a day, that he came to the house to do
his work and no man of the household was there in the house. She grabbed him by
the garment saying, “Sleep with me.” He left his garment in her hand and fled
and he went outside…

Why was the day that Potiphar’s wife
grabbed Yosef’s garment different from all of the other days that she bothered
him?

According to Rashi it was a special
day of merriment and idolatrous feasts when they all went to their temples. She
said, “I have no day as suitable to seduce Yosef as this day.” She therefore
told them, “I am ill and cannot go to the temple.”

Since everyone else was off
celebrating the holiday in the temple, Yosef and Potiphar’s wife were truly
alone and therefore she made more of an effort to seduce him. Nobody was there
to witness what was happening.

A few lessons that can be learned
from Potiphar’s wife’s behavior:

The laws of Yichud (the laws
pertaining to seclusion with the opposite sex) should be taken seriously.
According to Jewish law, a man may not seclude himself with a woman who is not
his wife, neither may a woman seclude herself with a man who is not her
husband. This is true even where the act is unlikely to lead to transgression.
It is better to be safe than sorry and take the precautions outlined in the
laws of Yichud as it says in the Talmud, Ketubot 13b “there is no guarantee against
promiscuity.”

There is also no guarantee that if
you observe the laws of Yichud you will be fully protected but if you are able
to avoid being in a locked room with a member of the opposite sex you are
already in a better place.

A lot of the issues of harassment
that have been exposed recently have been about men harassing women but there
are many incidents from Biblical times until today that prove that it also works
the other way around.

Unfortunately, we have seen
incidents where women looking to get attention make false claims as Potiphar’s
wife did which can make women as a whole look less credible when filing claims
of abuse.

Ramban comments that Potiphar
doubted his wife and knew that Yosef didn’t do anything wrong and therefore he
didn’t kill him but rather sent him to jail.

Breisheet Rabba states that Potiphar
said to Yosef, “I know this charge against you is false but lest a stigma fall
on my children I will put you in prison.”

We must all keep our eyes open for
red flags in order to keep safe. 

We are told at the beginning of
Parshat Vayeshev (Breisheet 37:1) “Yaakov settled in the land of his father’s residence,
in the Land of C’naan.” Don’t we already know from Parshat Vayishlach that
Yaakov and his family returned to the Land of C’naan?

Radak explains that Esav was living
in C’naan temporarily and once Yaakov came back, he left.

We read about Esav leaving the Land
of C’naan at the end of Parshat Vayishlach, Breisheet 36:6, “Esav took his
wives, his sons, his daughters, all the people of his household, his livestock,
all his animals, and all his possessions that he acquired in the Land of C’naan
and went to the land away from his brother, Yaakov.” Rashbam points out that Yaakov
lived in the land of his fathers since he had the birthright.

In Breisheet 36:8 we read that “Esav
settled in Mt. Seir. Esav is Edom.”

Wasn’t Esav already in Edom when Yaakov
returned to C’naan? Parshat Vayishlach (Breisheet 32:4) opened with the words:
“Yaakov sent messengers ahead of him to Esav, his brother, to the Land of Seir,
to the field of Edom.”

According to Chizkuni, originally
the Land of Seir belonged to Seir and when Esav married Ahlivama, he inherited
the land of Seir since she was the daughter of Anah, the daughter of Tzivon,
the son of Seir the Churi.

Where does Chizkuni get this genealogy
from?

Breisheet 36:2 states: “Esav took
wives from the daughters of C’naan: Adah, the daughter of Eylon, the Chiti and
Ahlivama, the daughter of Tzivon.” Breisheet 36:20 continues: “These are the
sons of Seir, the Churi, the inhabitants of the land: Lotam, Shoval, Tzivon and
Anah.”

Chizkuni explains that Esav would go
with his wives to Seir and his heart was drawn to the place which was later
named after him “Sdeh Edom”, “Field of Edom” since he was a hunter and he spent
a lot of time in the fields.

Sforno points out that Edom was in
the Galil of Seir which is the area that Esav lived in since the Churi who
lived in Seir had not yet been conquered by Esav’s descendents.

Even though Esav was given Seir, it
was already occupied and God had to help his descendents conquer it (Dvarim
2:22) “As He had done to the descendents of Esav living in Seir, from before
whom He destroyed the Churi and they drove them out and settled in their stead
until today.”

Esav’s departure to his homeland
reminds us of Yaakov’s journey in Parshat Vayetzei (Breisheet 31:17-18):  “Yaakov rose and lifted his children and his
wives upon the camels. He led away all his livestock, and all his possessions
that were acquired, which he had purchased with his own livestock that he had
acquired in Padan Aram, in order to come to Yitzchak, his father, to the Land
of C’naan.”

Each twin moved to the land that
they would permanently inherit.

Why was it necessary to say that
Yaakov settled “in the land of his father’s residence” and “in the Land of
C’naan”?

According to Chizkuni, if it didn’t
say “in the land of his father’s residence” we wouldn’t know which city he was
living in (Chevron). If it didn’t say “in the Land of C’naan”, one may have
though that it was the land that Avraham came from, Ur Kasdim.

Chizkuni explains that God’s word is
upheld forever: Avraham was promised in Breisheet 17:8 “I will give to you and
to your descendents after you, the land of your temporary residence, all the
land of C’naan as an eternal possession, and I will be a God to them.” The
fathers settled in the land as it says concerning Avraham (Breishhet 13:18):
“Avram set up his tent, and he came and settled in Elonei Mamrei, in Chevron,
and he built there an altar to God.”

This promise was passed down through
Yitzchak to Yaakov who inherits the Land of C’naan (which is later named after
him, Eretz Yisrael, Israel) while Esav inherits Seir which is later named after
him (Edom).

Yesterday was November 29, Kaf-tet
b’November, the date in 1947 when the UN decided to fulfill the promise of the
1917 Balfour Declaration which recognized the Jewish people’s right to a
national home in their nation’s homeland.

We have come full circle. Avraham
was promised the Land, Yaakov settled the Land and miraculously we are back in
the land which is now called the State of Israel! November 29^th
should not be taken for granted!

In Breisheet Raba 87:6, a Roman noblewoman asked Rabbi Yose:
“Is it possible that Yoseph at seventeen with all the hot blood of youth could
act with such self restraint (when Potiphar’s wife was seducing him)?” Rabbi
Yose brought out the book of Breisheet and began reading to her the story of
Reuven and Bilha and the story of Yehuda and Tamar and said: “If Scripture does
not cover up for adults still under their father’s authority, how much less
likely is it that Scripture would cover up for one who was a minor living on
his own!”

It is clear from here that the Torah is not censored.

Why do modern publishing companies feel that they have to censor
the Torah and other Jewish books?

Let’s take Shir HaShirim, Song of Songs, one of the Megillot
written by King Solomon in the form of a love story. Artscroll Mesorah
Publications can’t bring themselves to translate the love story literally so they
use an “allegorical reading following Rashi’s translation.”

In Artscroll’s Stone Chumash, they provide the complete
commentary of Rashi in Hebrew. In English they provide an anthology of
commentaries from the Rabbinic writings. In other words, they pick and choose
which commentaries they will provide in English and which will be left out.

Recently, Artscroll put out a Hebrew Mikraot Gedolot Chumash
(Czuker Edition Hebrew Chumas Mikra’os Gedolos Sefer Bereishis). This series is
supposed to include all of the famous commentaries found in the regular Mekraot
Gedolot as well as Rabeinu Bechaya and Chizkuni. It sounds like Artscroll is
trying to compete with Mosad HaRav Kook’s Torat Chayim series. There is just
one difference. In the Torat Chayim series you are receiving the full
commentaries while in Artscroll’s version they censor out some of Rashbam’s
commentaries that they are not comfortable with, without bothering to tell
anybody!

According to Marc B. Shapiro in The Seforim Blog, Artscroll
left out parts of Rashbam’s commentary on Breisheet 1:4-1:5 as well as in 1:8
and 1:31.

If the Torah didn’t leave out the stories about Yoseph,
Reuven and Yehuda which would be considered R-Rated in the movies, then why
does Artscroll feel that they are better than the Torah where they can cut out
commentaries that they don’t agree with without letting anybody know? Are they
so afraid of a difference of opinion?

Censorship is not acceptable and neither is Gneivat Daat,
theft of the mind (tricking someone into buying something different from what
they thought that they were buying).

Unfortunately, Artscroll’s agenda that was used in the
English translations is being used in their Hebrew books as well.

Take for example the Siddur Ner Naftali, the Artscroll all
Hebrew Siddur adapted for use in Israel. They conveniently left out
the Mishaberach for the Soldiers and the Prayer for the Welfare of the State of
Israel.

Need I say more?

In Memory of Dorothy DuBrow z”l on her 10^th Yahrzeit

In Parshat Vayeshev, right after Yaakov was presented with
Yosef’s bloody coat we read (Breisheet 37:34-35): “Yaakov tore his robes and
placed sackcloth on his loins. He mourned for his son for many days. All his
sons and daughters rose to console him (Yaakov), but he refused to be consoled.
He said, ‘I will go down to the grave mourning for my son.’ His father wept for
him.”

According to Rashi, “His father” refers to Yitzchak who cried
because of Yaakov’s anguish, but did not mourn for he knew that Yosef was
alive.

In Rashi’s comment on Breisheet 37:33, Yitzchak thought to
himself: “How can I reveal the fact that Yosef is alive when God does not want
to reveal it to Yaakov?”

Sforno states that Yitzchak cried because Yaakov took on an
extended period of mourning and would not have the Shechina, Divine Presence
rest upon him during that time.

How do we know that Yitzchak was still alive at the time that
Yosef was sold? We just read at the end of last week’s parsha, Vayishlach
(Breisheet 35:28-29) that Yitzchak died: “The days of the life of Yitzchak were
one hundred and eighty years. Yitzchak expired and died and was gathered to his
people being old and full of days and his sons Esav and Yaakov buried him.”

Rashi points out that this is a case of “Ein Mukdam U’Meuchar
BaTorah”, there is no absolute chronological order in the Torah. Rabbi Adin
Steinsaltz explains that the narratives in the Torah need not be interpreted as
having taken place in the exact order that they are related.

The sale of Yosef actually took place twelve years before
Yitzchak passed away.

Here are Rashi’s calculations:

When Yaakov was born, Yitzchak was 60 years old. Yitzchak died
at the age of 180 when Yaakov was 120.

Yosef was sold at the age of 17 and Yaakov was 108 at the
time. 

How do we calculate Yaakov’s age?

Yaakov was 63 when he was blessed before leaving his parents
home. He then hid for 14 years at the house of Ever. He was 77 when he got to
Lavan’s house. He then worked 14 years for Leah and Rachel. At the end of the
14^th year, Yosef was born. Yaakov was 91 at the time of Yosef’s
birth and therefore 108 when Yosef was sold.

It seems that the Torah wanted to put closure on Yitzchak’s life
story before it began to describe the lives of Yaakov’s children in the Land of Israel. The same was true for Avraham
whose death was listed at the end of Parshat Chayei Sarah yet he only really
passed away in Parshat Toldot when Yaakov made the lentil stew. There are many
similar examples such as when Noach’s, Terach’s and Yishmael’s deaths are
listed as well.

Why was it important for Yitzchak to know that Yosef was still
alive?

Yitzchak passed away ten years before Yaakov was reunited with
Yosef and he therefore would not have a chance to see Yosef again. However, at
least he would have the peace of mind to spend the last years of his life
knowing that everything would end up working out.

It must have been a huge burden for Yitzchak to know that Yosef
was still alive yet not be able to say anything to his son. One thing that we
learn from Yitzchak is that when God tells you a secret, you keep it
confidential.

Sponsored by Josh,
Dov, Moshe and Yehuda Halickman in Honor of Sharona’s Birthday

Chaper 40
in Parshat Vayeshev begins with the words (Breisheet
40:1-3): “After these events, a sin was committed by the Egypian King’s butler
(mashkeh) and baker (haofeh) against their master, the King of Egypt. Pharaoh
was enraged at the two officials, the chief butler (sar hamashkim) and the
chief baker (sar haofim). He placed them under guard in the house of the chief
executioner, in the prison, where Yosef was imprisoned.”

What terrible sins did the baker and butler commit?

According to Rashi, the butler brought Pharaoh a drink that
had a fly in it. The baker brought Pharaoh bread that had a pebble in it.

When Yosef interprets their dreams he says that in three
days, Pharaoh will invite the chief butler to come back to work but the chief
baker will be killed.

Chizkuni explains that Pharaoh invited the chief butler back
because a fly in the drink could have been an accident. Obviously at the time
Pharaoh wasn’t happy but in retrospect it wasn’t such a big deal. On the other
hand, the idea that there were pebbles in the flour which led to a pebble in
Pharaoh’s bread shows total incompetence on the part of the chief baker. It
could have even been placed there on purpose in order to harm the king and
therefore not only was the chief baker not invited back, he was executed.

Sforno says that the butler and baker that sinned were
servants who worked for the chief butler and chief baker. If you notice, the
ones who committed the crimes are called the mashkeh and haofeh in sentence 1
and the ones who were punished were called sar hamashkim and sar haofim in
sentence 2. Although the sarim (chiefs) didn’t directly commit the crime they
were still held responsible.

We learn from here that supervisors are responsible for the
work of their employees. If an employee makes a mistake, their supervisor may
be ultimately held responsible.

In Parshat Vayeshev, Yaakov sends Yosef out to look for his
brothers. In Breisheet 37:15-16 we read: “A man found him (Yosef) going astray
in the field. The man asked him, “What are you seeking?” He said, “I am looking
for my brothers (et achai anochi mivakesh), tell me please, where are they
pasturing?”

The spiritual singer Yehudah Katz (of the band Reva L’Sheva),
a religious follower of Shlomo Carlebach wrote a Hebrew song earlier this year
based on these psukim. The song is called “Et Acahi Anochi Mivakesh”, “I am
looking for my brothers.”

You can find the Hebrew lyrics as well as listen to the song
itself at: http://www.mako.co.il/music-news/singles/Article-f5e4bbdbccd6231006.htm?fb_ref=articleSatatusBar&fb_source=profile_oneline

Below is a loose
translation of the song:

I am Looking for
My Brothers

Tell me where are
they Pasturing?

I am looking for
my brothers

A distance we
have been together through ice and fire

The journey is
long and difficult but I will not give up

Because I am
looking for my brothers

Being partners in
the journey is all that is necessary for me

I need them next
to me- together

When I feel
pressured

Even opposite a
destroyed horizon in a canyon

I will run

Being partners in
the journey is all that is necessary for me

From the depths I
have called

Who is joining?

I have stretched
out my two hands

Who will give a
shoulder?

I am looking for
my brothers

They are flesh of
my flesh

Even if it is
hard to guess

Part of the same
rib

We do not abandon

I am looking for
my brothers

I am looking for
my brothers

This week,
Yehudah Katz will be performing the song in Tel Aviv and Jerusalem along with

Yehudah Katz
feels that it is important for Israelis to put their differences aside and
unite.

With all of the
infighting that is taking place within the Israeli community right now, it is
great to hear that a religious musician and a secular musician who are so
different can perform together and set an example for the next generation.