(The Segulah of Learning Zera Shimshon)
The Midrash in this week's parsha tells us that as a reward for killing Zimri, Hashem granted Pinchas "great peace." The Zera Shimshon asks why it doesn't say "Pinchas was great and was given the gift of peace," why does it emphasize that the peace was "great"?
The Zera Shimshon brings another Midrash in this parsha that explains that peace is so powerful that even if Klal Yisroel were to be worshipping avoda zara the Satan would not be able to harm them. From this it is extrapolated that peace impedes the Satan's capabilities. (We therefore daven every day that we should have peace and with it the ultimate salvation. Peace is so important!)
This is all referring to regular peace, says the Zera Shimshon. The peace that Pinchas was rewarded was the ultimate peace, utmost protection from the Satan. Pinchas was transformed into a malach and therefore the Satan no longer had any power over him, because death was no longer a factor for him.
Source: Zera Shimshon Parshas Pinchas
Thursday, July 5, 2018
Thursday, June 28, 2018
Parshas Balak
(The Segulah of Learning Zera Shimshon)
The pasuk tells us "Those that you bless are blessed, and whom you curse will be cursed." The question is why there are two different tenses –– bless in present tense and curse in future.
The Zera Shimshon says that when giving a bracha the blessing is immediate; Bilaam's bracha was immediate. A curse, however, is delayed and takes place at a point in the future, thus the tense is future.
He brings the example of Moshe Rabbeinu when Hashem told him to put his hand into his cloak and when he took it out it was covered in tzaraas. He then put it back into his cloak and before he even took it out it was back to normal. It only turned leprous with tzaraas after he took it out of his cloak, but already it was healed when he returned his hand to inside his cloak even before removing it for a second time. This is because blessing happens immediately, and a curse is delayed.
Source: Zera Shimshon Parshas Balak
The pasuk tells us "Those that you bless are blessed, and whom you curse will be cursed." The question is why there are two different tenses –– bless in present tense and curse in future.
The Zera Shimshon says that when giving a bracha the blessing is immediate; Bilaam's bracha was immediate. A curse, however, is delayed and takes place at a point in the future, thus the tense is future.
He brings the example of Moshe Rabbeinu when Hashem told him to put his hand into his cloak and when he took it out it was covered in tzaraas. He then put it back into his cloak and before he even took it out it was back to normal. It only turned leprous with tzaraas after he took it out of his cloak, but already it was healed when he returned his hand to inside his cloak even before removing it for a second time. This is because blessing happens immediately, and a curse is delayed.
Source: Zera Shimshon Parshas Balak
Friday, June 22, 2018
Parshas Chukas
(The Segulah of Learning Zera Shimshon)
Rashi in Bamidbar tells us that Miriam HaNaviah's death is written about after the section regarding Parah Adumah to tell us that the death of a tzadik(es) atones for sins the same way a Parah Adumah does.
The Zera Shimshon asks if this is so, why doesn't the Torah write about Miriam's death after the section regarding karbanos that atone for sins (like the chatas) rather than the Parah Aduma which effectively "just" makes those impure pure?
He explains that talking about the death of Miriam after Parah Aduma teaches us an added condition. It isn't just the death of the tzadik that atones, just as with the Parah Aduma the person doesn't just become pure solely from the Kohen sprinkling the ashes. With the Parah Aduma, the person has to not only have the Kohen purify him by sprinkling him with the ashes mixed with water, he must also act on his own behalf and go to the mikveh. We learn too that the death of a tzadik does not automatically bring atonement. The people must also internalize the pain from the loss of such a great person, and this pain will bring them to do teshuva. The teshuva, the people acting on their own behalf, will bring the atonement.
Source: Zera Shimshon Parshas Chukas
Rashi in Bamidbar tells us that Miriam HaNaviah's death is written about after the section regarding Parah Adumah to tell us that the death of a tzadik(es) atones for sins the same way a Parah Adumah does.
The Zera Shimshon asks if this is so, why doesn't the Torah write about Miriam's death after the section regarding karbanos that atone for sins (like the chatas) rather than the Parah Aduma which effectively "just" makes those impure pure?
He explains that talking about the death of Miriam after Parah Aduma teaches us an added condition. It isn't just the death of the tzadik that atones, just as with the Parah Aduma the person doesn't just become pure solely from the Kohen sprinkling the ashes. With the Parah Aduma, the person has to not only have the Kohen purify him by sprinkling him with the ashes mixed with water, he must also act on his own behalf and go to the mikveh. We learn too that the death of a tzadik does not automatically bring atonement. The people must also internalize the pain from the loss of such a great person, and this pain will bring them to do teshuva. The teshuva, the people acting on their own behalf, will bring the atonement.
Source: Zera Shimshon Parshas Chukas
Thursday, June 14, 2018
Parshas Korach
(The Segulah of Learning Zera Shimshon)
In this week's parsha we learn about Machlokes Korach, and the Torah tells us "Lo yeheyeh k'Korach v'adaso kasher dibear Hashem b'yad Moshe lo." "Do not be like Korach and his congregation, as Hashem spoke regarding him through the hands of Moshe.
The Zera Shimshon quotes the Reish Lakish who says, "We learn from here that it is forbidden to involve oneself in an argument." Rav said "Anyone who chooses to involve himself in an argument is guilty of the negative transgression of 'Do not be like Korach and his congregation'."
Rav Ashi takes this further and says that anyone who involves himself in an argument deserves to be stricken with tzaraas. What's the connection? We see that tzaraas befalls one who speaks lashon hara, but how does it connect to machlokes?
Each person is created in the image of G-d and has part of the Shechinah within him. When someone speaks badly about someone it is as if he insulted the piece of the Shechinah in him. Similarly, someone who willingly involves himself in a machlokes and brings shame to others besmirches their tzelem Elokim (piece of G-d). Machlokes is similar to lashon hara in that they both cause someone to lose their tzelem Elokim.
Source: Zera Shimshon Parshas Korach
In this week's parsha we learn about Machlokes Korach, and the Torah tells us "Lo yeheyeh k'Korach v'adaso kasher dibear Hashem b'yad Moshe lo." "Do not be like Korach and his congregation, as Hashem spoke regarding him through the hands of Moshe.
The Zera Shimshon quotes the Reish Lakish who says, "We learn from here that it is forbidden to involve oneself in an argument." Rav said "Anyone who chooses to involve himself in an argument is guilty of the negative transgression of 'Do not be like Korach and his congregation'."
Rav Ashi takes this further and says that anyone who involves himself in an argument deserves to be stricken with tzaraas. What's the connection? We see that tzaraas befalls one who speaks lashon hara, but how does it connect to machlokes?
Each person is created in the image of G-d and has part of the Shechinah within him. When someone speaks badly about someone it is as if he insulted the piece of the Shechinah in him. Similarly, someone who willingly involves himself in a machlokes and brings shame to others besmirches their tzelem Elokim (piece of G-d). Machlokes is similar to lashon hara in that they both cause someone to lose their tzelem Elokim.
Source: Zera Shimshon Parshas Korach
Friday, June 8, 2018
Parshas Shelach
The Arizal says that when the miraglim went into Eretz Yisroel they were given the neshamos of the shevatim. Every spy was given the neshama of the progenitor of his shevet. The shevet of Levi did not send a spy because they were not going to be given a nachala in Eretz Yisroel. However, Yehoshua bin Nun, from shevet Ephraim, received the neshama of Levi enabling the spy of shevet Menashe to receive the neshama of Yosef.
Were Yehoshua to sin while he were in Eretz Yisroel, he would leave a blemish on the neshama of shevet Levi. Therefore, Moshe Rabenu changed his name to give him Divine Assistance.
Source: Zera Shimshon Parshas Shelach
Thursday, May 31, 2018
Parshas Bahaaloscha
(The Segulah of Learning Zera Shimshon)
Moshe cries out for his tzaraas-stricken sister: "Heal her, please G-d," he entreats. Rashi asks why add the words "Please G-d," and explains that it teaches us that whenever someone is asking for something he should add pleasant words while making a request.
The Zera Shimshon expounds that it is important to always conduct conversations with derech eretz especially when asking for something.
The Torah tells us that Moshe screams out to Hashem, but the Gemara in Brachos (24b) tells us that someone who raises his voice during davening is following in the way of a navi sheker. This teaches us that we're supposed to daven quietly.
The Rema, however, tells us that one is allowed to raise his voice in prayer in order to teach his children how to daven.
The Ohr HaChaim points out that the pasuk uses the lashon of "leimor," which means to tell over. Whenever the pasuk says "leimor" it means it is a lesson in some way for Bnei Yisroel. This is why Moshe Rabbeinu cried out in a loud voice and used these words of "Please G-d." It was to teach us a lesson about how we should daven by displaying derech eretz while making a request.
Source: Zera Shimshon Parshas Bahaaloscha
Moshe cries out for his tzaraas-stricken sister: "Heal her, please G-d," he entreats. Rashi asks why add the words "Please G-d," and explains that it teaches us that whenever someone is asking for something he should add pleasant words while making a request.
The Zera Shimshon expounds that it is important to always conduct conversations with derech eretz especially when asking for something.
The Torah tells us that Moshe screams out to Hashem, but the Gemara in Brachos (24b) tells us that someone who raises his voice during davening is following in the way of a navi sheker. This teaches us that we're supposed to daven quietly.
The Rema, however, tells us that one is allowed to raise his voice in prayer in order to teach his children how to daven.
The Ohr HaChaim points out that the pasuk uses the lashon of "leimor," which means to tell over. Whenever the pasuk says "leimor" it means it is a lesson in some way for Bnei Yisroel. This is why Moshe Rabbeinu cried out in a loud voice and used these words of "Please G-d." It was to teach us a lesson about how we should daven by displaying derech eretz while making a request.
Source: Zera Shimshon Parshas Bahaaloscha
Wednesday, May 30, 2018
The End (of the Beginning)
For my blog this may be the end, but as for me, it is not the end, it is not even the beginning of the end. It is simply the end of the beginning.
At some points, I must admit, I wasn't sure if I would make it here, stuck running the hamster wheel, trying hard not to be living in a beginning.
If this proves anything though, it can and will happen. It just needs to be the right time. Maybe there was just so much hishtadlus to do before we could get here. Clearly, Hashem runs the world and He knows what He’s doing.
With all this talk about being worth the wait, I just have to say that there will always be things that we just don’t understand. We think we know what’s best for us, but we only see a small piece of it all.
This ends my sojourn in this realm. I'm giving up my warrior status and handing off my sword. I will hopefully continue to post parsha every week, but thankfully I’m done shidduch blogging.
So long and farewell.
If this proves anything though, it can and will happen. It just needs to be the right time. Maybe there was just so much hishtadlus to do before we could get here. Clearly, Hashem runs the world and He knows what He’s doing.
With all this talk about being worth the wait, I just have to say that there will always be things that we just don’t understand. We think we know what’s best for us, but we only see a small piece of it all.
This ends my sojourn in this realm. I'm giving up my warrior status and handing off my sword. I will hopefully continue to post parsha every week, but thankfully I’m done shidduch blogging.
So long and farewell.
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