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Recently a few people have asked me, “You wrote a shidduch blog? Why’s it look like it’s divrei torah/parsha?”
So yes, I’m not blogging here anymore, as my sojourn in this “parsha” is thankfully over. If you missed that, see this post. But there’s still some great content here (if I may say so myself); check out my archives and labels.
I’m still around, and any comments show up in my email, so feel free to reach out. Or email me directly. You can find that info in my “about me.”
I still deal with all this in some capacity; in my real life I’m a therapist and relationship coach. Happy to help if I can!
Happy reading.
Saturday, April 4, 2020
Friday, August 3, 2018
Parshas Eikev
(The Segulah of Learning Zera Shimshon)
This week's parsha tells us "V'haya eikev tishmiun es hamishpatim...v'shamar Hashem Elokecha licha..." if you keep the mitzvos Hashem will watch over you and bestow you with kindness.
The Gemara in Kiddushin (39b) and in Eiruvin (22a) tells us that the reward for mitzvos is in the World to Come and we don't see reward in this world. Is this a contradiction to this pasuk?
The Zera Shimshon explains that if one just keeps the mitzvos out of a sense of obligation his reward is in the World to Come; however, if he goes above and beyond and does mitzvos because he loves Hashem and strives to be Godly person, he will see rewards of this in this world.
This week's parsha tells us "V'haya eikev tishmiun es hamishpatim...v'shamar Hashem Elokecha licha..." if you keep the mitzvos Hashem will watch over you and bestow you with kindness.
The Gemara in Kiddushin (39b) and in Eiruvin (22a) tells us that the reward for mitzvos is in the World to Come and we don't see reward in this world. Is this a contradiction to this pasuk?
The Zera Shimshon explains that if one just keeps the mitzvos out of a sense of obligation his reward is in the World to Come; however, if he goes above and beyond and does mitzvos because he loves Hashem and strives to be Godly person, he will see rewards of this in this world.
Source: Zera Shimshon Parshas Eikev
Thursday, July 26, 2018
Parshas V'eschanan
(The Segulah of Learning Zera Shimshon)
This week's parsha talks about observing mitzvos and following all that Hashem has commanded us. The Zera Shimshon brings a Gemara in Avoda Zara (3a), which states that now is the time to do mitzvos, because one will no longer be able to do mitzvos in the World to Come.
The main avoda of this world is -- in the words of the Zera Shimshon -- to be borer, to differentiate between good and evil. On Shabbos borer is not allowed. The World to Come will be completely Shabbos-like. Additionally, borer is often done with a utensil, a more effective way to separate good and bad; Torah is our utensil to differentiate between good and evil.
This week's parsha talks about observing mitzvos and following all that Hashem has commanded us. The Zera Shimshon brings a Gemara in Avoda Zara (3a), which states that now is the time to do mitzvos, because one will no longer be able to do mitzvos in the World to Come.
The main avoda of this world is -- in the words of the Zera Shimshon -- to be borer, to differentiate between good and evil. On Shabbos borer is not allowed. The World to Come will be completely Shabbos-like. Additionally, borer is often done with a utensil, a more effective way to separate good and bad; Torah is our utensil to differentiate between good and evil.
Source: Zera Shimshon Parshas V'eschanan
Thursday, July 19, 2018
Parshas Devarim
In Behaaloscha it explains that they complained that for all the traveling they wanted something substantial to eat to revive their spirits. The Zera Shimshon brings a Gemara in Shabbos that talks about how someone who has bloodletting done should eat meat and drink wine to bring back their nefesh and restore the redness of the blood they lost. Although the maan was easily the most amazing food, and it could taste like anything, they wanted actual meat.
The mussar is speaking to their ingratitude regarding the whiteness of the maan. The Zera Shimshon brings a Gemara in Kesubos that talks about the importance of a smile, showing the whiteness of one's teeth, and how it's worth more than a cup of milk, sustenance. Moshe Rabbeinu is giving Bnei Yisroel mussar for not appreciating the smile Hashem was giving them, the white of the maan, instead they wanted the red, the sustenance. They failed to see the good in what they had.
We learn from this how easy it is to overlook the good that we have in favor of what we think might be better for us.
Source: Zera Shimshon Parshas Devarim
Friday, July 13, 2018
Parshios Matos-Masei
(The Segulah of Learning Zera Shimshon)
The Zera Shimshon cites the Amudeh Shivah who quotes the Rama M'Pano who tells us that every neshama in the universe was part of Adam HaRishon (some in his mouth, some in his brain, some in other parts of his body). Thus, every neshama recieved some enjoyment from the cheit of him eating from the Eitz HaDaas and was damaged spiritually. Moshe Rabbeinu was also part of Adam Harishon; however, his neshama was in Adama's trachea (not his esophagus that would have received enjoyment from eating the forbidden fruit). As Adam's trachea received no enjoyment from the fruit, Moshe's neshama was purer, and the Shechinah was able to be projected from Moshe's throat.
He answers that different wordage is used to described different types of neisim. "A strong hand" refers to a physical miracle. "An upraised hand" refers to a spiritual miracle.
At the time that the Jewish people were leaving Ramses, the Egyptians were burying their firstborns, which the pasuk tells us Hashem had struck, as well as inflicting punishments on the Egyptians' gods. Hashem had proved, k'vyachol, His power over all their avoda zara and thus it was a spiritual show of His greatness, not a physical one.
Source: Zera Shimshon Parshios Matos, Masei
Matos
Moshe speaks to the heads of the shvatim, and the mefarshim tell us that the Shechinah spoke directly through his throat unlike other prophets. With other neviim it says "so says Hashem," but with Moshe he says, "this is the word of Hashem."The Zera Shimshon cites the Amudeh Shivah who quotes the Rama M'Pano who tells us that every neshama in the universe was part of Adam HaRishon (some in his mouth, some in his brain, some in other parts of his body). Thus, every neshama recieved some enjoyment from the cheit of him eating from the Eitz HaDaas and was damaged spiritually. Moshe Rabbeinu was also part of Adam Harishon; however, his neshama was in Adama's trachea (not his esophagus that would have received enjoyment from eating the forbidden fruit). As Adam's trachea received no enjoyment from the fruit, Moshe's neshama was purer, and the Shechinah was able to be projected from Moshe's throat.
Masei
The pasuk tells us that Bnei Yisroel journeyed from Ramses and they went forth "b'yad ramma," an upraised hand. The Zera Shimshon asks why the Torah says an upraised hand rather than a "strong hand" like it says in many other places.He answers that different wordage is used to described different types of neisim. "A strong hand" refers to a physical miracle. "An upraised hand" refers to a spiritual miracle.
At the time that the Jewish people were leaving Ramses, the Egyptians were burying their firstborns, which the pasuk tells us Hashem had struck, as well as inflicting punishments on the Egyptians' gods. Hashem had proved, k'vyachol, His power over all their avoda zara and thus it was a spiritual show of His greatness, not a physical one.
Source: Zera Shimshon Parshios Matos, Masei
Thursday, July 5, 2018
Parshas Pinchas
(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
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, 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
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