Wishing you and yours a Freilechen Purim!
Don't forget to tap into the power of the day... (eis ratzon vs. segulos)
Here's my best Purim torah. It's worth your time, I promise!
Wednesday, February 28, 2018
Thursday, February 22, 2018
Parshas Tetzaveh
(The Segulah of Learning Zera Shimshon)
The Zohar tells us that because Moshe said "Erase me from Your Torah," (Shemos 32:32) Moshe is not mentioned in this week's parsha. The question is why this parsha was chosen for Moshe's name to be left out of.
The Zera Shimshon explains the reason as follows. We know that Aharon HaKohen, Moshe's brother, was chosen for the kehunah instead of Moshe, because Moshe did not want to return to Mitzrayim to take Bnei Yisroel out of the land. His reasoning was that he wanted Hashem Himself to take them out. He knew that if this happened then Bnei Yisroel would never experience another galus, because Hashem's actions would not be reversed.
Hashem did not agree to do this, because He knew that it would be necessary in the future for Bnei Yisroel to be exiled, as they would sin again. If galus was not an option that would warrant annihilation of the Jewish people. It was therefore better for all parties that Moshe Rabbeinu take Bnei Yisroel out of Mitzrayim.
Indeed, when Bnei Yisroel sinned again at the cheit of the Golden Calf, Moshe says, "If You don't forgive them, erase me from Your Torah." Moshe's refusal to heed Hashem's request would have resulted in the destruction of Klal Yisroel, and therefore, he lost the kehunah for this deed.
The absence of Moshe's name in this particular parsha, the parsha in which we learn about Aharon HaKohen and the priesthood, is a reminder of all this.
Source: Zera Shimshon Parshas Tetzaveh
The Zohar tells us that because Moshe said "Erase me from Your Torah," (Shemos 32:32) Moshe is not mentioned in this week's parsha. The question is why this parsha was chosen for Moshe's name to be left out of.
The Zera Shimshon explains the reason as follows. We know that Aharon HaKohen, Moshe's brother, was chosen for the kehunah instead of Moshe, because Moshe did not want to return to Mitzrayim to take Bnei Yisroel out of the land. His reasoning was that he wanted Hashem Himself to take them out. He knew that if this happened then Bnei Yisroel would never experience another galus, because Hashem's actions would not be reversed.
Hashem did not agree to do this, because He knew that it would be necessary in the future for Bnei Yisroel to be exiled, as they would sin again. If galus was not an option that would warrant annihilation of the Jewish people. It was therefore better for all parties that Moshe Rabbeinu take Bnei Yisroel out of Mitzrayim.
Indeed, when Bnei Yisroel sinned again at the cheit of the Golden Calf, Moshe says, "If You don't forgive them, erase me from Your Torah." Moshe's refusal to heed Hashem's request would have resulted in the destruction of Klal Yisroel, and therefore, he lost the kehunah for this deed.
The absence of Moshe's name in this particular parsha, the parsha in which we learn about Aharon HaKohen and the priesthood, is a reminder of all this.
Source: Zera Shimshon Parshas Tetzaveh
Thursday, February 15, 2018
Parshas Terumah
(The Segulah of Learning Zera Shimshon)
The pasuk says regarding the menora, "And you should make its lamps seven, and he shall kindle its lamps [so that they] shed light towards its face."
Says the Zera Shimshon, the seven lights of the menora correspond to the seventy years of a person's life. These lights are to shine towards the center of the menora; one's years should be lived to nourish his neshama (the center, the face, the 'mouth,' of one's being). The way we live our life, our deeds, provide fuel, light, for our soul to keep our bodies alive. The neshama needs to be illuminated with Torah and mitzvos done with joy/light.
Mitzvos light up our soul, as it says in Koheles Rabba (6:6) "All of a person's toil is for his 'mouth,'" and when we do aveiros we darken our souls. (In Yeshayahu (29:15) it says, "The darkness of their deeds.")
When we serve Hashem with joy and happiness, learn Torah and perform mitzvos, this lights up our neshama and contributes to our life force.
Source: Zera Shimshon Parshas Terumah
The pasuk says regarding the menora, "And you should make its lamps seven, and he shall kindle its lamps [so that they] shed light towards its face."
Says the Zera Shimshon, the seven lights of the menora correspond to the seventy years of a person's life. These lights are to shine towards the center of the menora; one's years should be lived to nourish his neshama (the center, the face, the 'mouth,' of one's being). The way we live our life, our deeds, provide fuel, light, for our soul to keep our bodies alive. The neshama needs to be illuminated with Torah and mitzvos done with joy/light.
Mitzvos light up our soul, as it says in Koheles Rabba (6:6) "All of a person's toil is for his 'mouth,'" and when we do aveiros we darken our souls. (In Yeshayahu (29:15) it says, "The darkness of their deeds.")
When we serve Hashem with joy and happiness, learn Torah and perform mitzvos, this lights up our neshama and contributes to our life force.
Source: Zera Shimshon Parshas Terumah
Wednesday, February 14, 2018
Happy Valentine's
While I'm not naturally a cynic (okay, maybe only partly cynical), I truly believe that Valentine's Day was created with green, not red/pink, in mind. I'm a romantic when it comes to love, but Valentine's Day isn't about that. Some holidays are simply created for commercial purposes, and Valentine's Day is the most guilty of this.
I love the GIECO gecko meme reading "I just saved a bunch of money on Valentine's Day by switching to single."
It's not to say that we shouldn't appreciate our significant others, get them gifts, flowers, chocolates...but does there need to be a holiday to do that?
Scrolling through my feed, I noticed an article titled, "We Need To Stop Treating Being Single Like A Disease." Totally.
Thursday, February 8, 2018
Parshas Mishpatim
(The Segulah of Learning Zera Shimshon)
"Naaseh v'nishma."
The question is obvious here. How can one do something before he hears what he is commanded?
The Zera Shimshon brings a Midrash in Bamidbar Rabbah (13:16) to explain his answer. The midrash talks about how the pasuk in Vayikra (18:5), "A person does the mitzvos and lives with them," refers not to Kohanim, Leviim, or even just stam members of Klal Yisroel. Instead, it says "ha'adam," man. Even a non-Jew can learn Torah and reach the level of a Kohen Gadol. The only difference is that he would not receive the same reward as a Jew, because he is not a mitzuveh v'oseh, he is not commanded to learn Torah.
Additionally, the Zera Shimshon brings the Mishnah in Pirkei Avos that tells us that we should not serve Hashem like slaves serving a master to receive payment. What is done for payment can never be done the same way, the best way, as what is done because someone wants to do it of his own accord.
The intention of Klal Yisroel with "naaseh v'nishma" was doing the mitzvos as if they were not commanded to: naaseh before hearing the command/nishma (not to do the mitzvos for the sechar, for as we just discussed, someone who is commanded to do something gets more reward).
Source: Zera Shimshon Parshas Mishpatim
"Naaseh v'nishma."
The question is obvious here. How can one do something before he hears what he is commanded?
The Zera Shimshon brings a Midrash in Bamidbar Rabbah (13:16) to explain his answer. The midrash talks about how the pasuk in Vayikra (18:5), "A person does the mitzvos and lives with them," refers not to Kohanim, Leviim, or even just stam members of Klal Yisroel. Instead, it says "ha'adam," man. Even a non-Jew can learn Torah and reach the level of a Kohen Gadol. The only difference is that he would not receive the same reward as a Jew, because he is not a mitzuveh v'oseh, he is not commanded to learn Torah.
Additionally, the Zera Shimshon brings the Mishnah in Pirkei Avos that tells us that we should not serve Hashem like slaves serving a master to receive payment. What is done for payment can never be done the same way, the best way, as what is done because someone wants to do it of his own accord.
The intention of Klal Yisroel with "naaseh v'nishma" was doing the mitzvos as if they were not commanded to: naaseh before hearing the command/nishma (not to do the mitzvos for the sechar, for as we just discussed, someone who is commanded to do something gets more reward).
Source: Zera Shimshon Parshas Mishpatim
Sunday, February 4, 2018
Disable Comments
"Maybe they can't help you get married, but they can lessen the pain you're experiencing while waiting."
Wise words indeed.
No matter what the situation is; a friend's or relative's simcha, a conversation with a shadchan (gone south), just trying to live normal life, whatever; what makes it hard are The Comments.
Really, I was fine until you said that or this insensitive thing. Her simcha isn't "hard" for me in it of itself. I'm actually, believe it or not, really happy and excited for her. Why shouldn't I be? Does what she have take away from what I have? Granted, if it's a close relative or friend who I may miss (her singlehood companionship) in my day to day, then yes. Otherwise, no.
As a friend put it, "Enough with the comments, just send presents. A new bag or chocolates would be nice."
Also, since I'm on this rant anyway, don't hock me about details and pictures. Don't tell me I should get chizzuk from this. Just be normal and wish me mazel tov and then move on. A friend I was venting to put it great, "I just wished you mazel tov and figured if you wanted to vent or if you weren't handling and wanted to talk about it, you would tell me." Yes!
#itsallpartofthenisayon
Wise words indeed.
No matter what the situation is; a friend's or relative's simcha, a conversation with a shadchan (gone south), just trying to live normal life, whatever; what makes it hard are The Comments.
Really, I was fine until you said that or this insensitive thing. Her simcha isn't "hard" for me in it of itself. I'm actually, believe it or not, really happy and excited for her. Why shouldn't I be? Does what she have take away from what I have? Granted, if it's a close relative or friend who I may miss (her singlehood companionship) in my day to day, then yes. Otherwise, no.
As a friend put it, "Enough with the comments, just send presents. A new bag or chocolates would be nice."
Also, since I'm on this rant anyway, don't hock me about details and pictures. Don't tell me I should get chizzuk from this. Just be normal and wish me mazel tov and then move on. A friend I was venting to put it great, "I just wished you mazel tov and figured if you wanted to vent or if you weren't handling and wanted to talk about it, you would tell me." Yes!
#itsallpartofthenisayon
Thursday, February 1, 2018
Parshas Yisro
(The Segulah of Learning Zera Shimshon)
The Midrash in Shemos Rabba (47:6) tells us that the Aseres Hadibros were written five on one side and five on the other opposing side. This means that "Anochi" is opposite "Lo Tzirtzach," "I am Hashem your G-d" opposite "You shall not kill."
What's the connection between the two?
"Anochi Hashem," in addition to just telling us "I am Hashem your G-d," is giving us a lesson about prayer. R' Eliezer in Brachos (28b) is quoted saying, "When you are davening, you have to know before Whom you stand."
"Anochi" is paired with "Don't kill" because murder is when someone separates a soul from a body, and tefillah without kavanah is like creating a body without a soul (similar to murder). "Anochi" and "Lo Tzirtzach" both are warnings against "murder."
Source: Zera Shimshon Parshas Yisro
The Midrash in Shemos Rabba (47:6) tells us that the Aseres Hadibros were written five on one side and five on the other opposing side. This means that "Anochi" is opposite "Lo Tzirtzach," "I am Hashem your G-d" opposite "You shall not kill."
What's the connection between the two?
"Anochi Hashem," in addition to just telling us "I am Hashem your G-d," is giving us a lesson about prayer. R' Eliezer in Brachos (28b) is quoted saying, "When you are davening, you have to know before Whom you stand."
"Anochi" is paired with "Don't kill" because murder is when someone separates a soul from a body, and tefillah without kavanah is like creating a body without a soul (similar to murder). "Anochi" and "Lo Tzirtzach" both are warnings against "murder."
Source: Zera Shimshon Parshas Yisro
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