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.

Source: Zera Shimshon Parshas Eikev

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.

Source: Zera Shimshon Parshas V'eschanan

Parshas Devarim

(The Segulah of Learning Zera Shimshon)

Rashi tells us that the mussar Bnei Yisroel receive in this week's Parsha is regarding the maan ("...Bein Tofel v'Lavan..." -- there is no such place, rather it's referring to the lavan - white maan) about which they complained regarding its whiteness. 

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

Parshios Matos-Masei

(The Segulah of Learning Zera Shimshon)

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

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

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

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

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

Parshas Shelach

(The Segulah of Learning Zera Shimshon)

Before the miraglim went into Eretz Yisroel Moshe changed Yehoshua’s name to give him extra shmeira and Divine Assistance. The Zera Shimshon asks why Moshe didn’t change the names of all the miraglim, only his student Hoshea?

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

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

Parshas Naso

(The Segulah of Learning Zera Shimshon)

The Parsha tells us that anyone who doesn’t see the Kohen to bring terumos and maaseros will end up having to see the Kohen for a failed marriage (he will bring his wife to the Kohen to drink Sotah water).

The Gemara in Shabbos (119a) tells us that when we take maaser we become wealthy. When a person lives the way he’s supposed to, and does the mitzvos, he becomes wealthy. Whereas, when he avoids his obligations, he loses two things -wealth and his marriage.

When we do what we’re supposed to do we get rewarded. When we don’t do what we’re supposed to do we not only don’t get rewarded, but often get punished as well. Sometimes when something seems hard to do, if we could put it into perspective and think about what we gain and how important it is it may be a lot easier.

Source: Zera Shimshon Parshas Naso

Parshas Bamidbar

(The Segulah of Learning Zera Shimshon)

The Midrash in Bamidbar Rabbah (2:2) tells us that at the time of Matan Torah Bnei Yisroel saw that the malachim were grouped around flags, and they said that they wanted flags as well. Hashem told Moshe to make them flags as they desired.

The purpose of a flag is such that everyone knows their place and peace reigns in the camp. The angels have flags, and so they get along well. Bnei Yisroel wanted this everlasting peace as well.

When there is peace nothing can harm us. The flags unify each shevet and delineate where everyone is supposed to be and thus what they are supposed to do. When this is clear, there is shalom. The Satan's source of power is confusion and lack of clarity, which causes machlokes among people. Shalom is a kli that holds bracha. 

When there is peace among us, the Satan cannot harm us.

Source: Zera Shimshon Parshas Bamidbar

Parshas Behar-Bechukosia

(The Segulah of Learning Zera Shimshon)

Behar

The pasuk that commands us regarding shemittah begins in plural and changes to singular: "Ki savo'u -- When you (plural) come into the land...shanim tizra sadecha -- for six years you (singular) should sow your field." Why the change? Also, why does the wording make it seem like it's an obligation to sow the field when we know the mitzvah is to let the land lay fallow in the seventh year for shmittah?

After Moshiach comes, says the Zera Shimshon, the world will revert back to the likes of Adam HaRishon kodem hacheit and we will not have to work for parnossa. However, a Jew that is not on this level of acting righteously and therefore is not zoche to this bracha, he will have to work, ie. plow the the fields for six years. This is why this part of the pasuk is written in singular. Only the individual that is not living his life accordingly will have to work.   

Bechukosai

The Torah says, "go in My statues," "observe My commandments," "perform them." When it gets to the klalos one might expect it to follow this pattern and say, "If you don't go in My statutes," "if you don't observe My commandments," etc., but it uses different terms instead.

The Zera Shimshon questions why the Torah seemingly repeats itself and why the lashonos with the klalos are different than that of the brachos.

He goes on to explain that every person is obligated to love mitzvos and hate aveiros. If he doesn't love mitzvos he may may not have the excitement and energy to fulfill them properly. If he doesn't he aveiros he can easily slip up and sin without intending to. Emotions play a large role in our actions.

The pasuk repeats itself to make a point. "If you will go in My statutes" refers to feeling hatred for aveiros, and "observing My commandments" is about loving mitzvos. If we reach this level of love for mitzvos and hate for aveiros then we will reach the level of "performing them" properly.

The language when it comes to the klalos is different, because it is saying that if you don't reach this level of "performing them" properly (loving mitzvos and hating aveiros) it will bring you to a situation in which you do not listen to Me.

Carelessness within mitzva observance is a slippery slope and once someone stops caring about committing transgressions, he might even come to the place where he finds mitzvos repulsive.

This is why the parsha tells us that if it comes to the situation in which Klal Yisroel reaches this stage that Hashem will ch"vsh act to us in the same fashion and come to hate us and give us anything good at all.

Source: Zera Shimshon Parshios Behar, Bechukosai

Parshas Emor

(The Segulah of Learning Zera Shimshon)

This week's parsha talks about the commandment that Kohanim should not become impure. The Midrash in Vayikra Rabba (26:6) talks about how because Aharon and sons had such yiraas Shamayim they were given this mitzvah until the end of time.

This particular mitzvah is singled out here (among other mitzvos exclusive to Kohanim like not marrying a divorcee), because no matter what Kohanim are not allowed to become tamey, and they will always have this special relationship with Hashem.

One might think that in these times when it is assumed that everyone is impure because we have no parah aduma that it wouldn't make a difference if Kohanim became impure as well. However, this mitzvah reflects the promise that Hashem will always have this relationship with Kohanim, that He will dwell amongst, essentially, them even among impurity.

This is a lesson about Kohanim, but to take a leap here and add my own personal take on this Torah...there is so much impurity in our world, and we often do things that contribute to this. However, like last week's parsha taught us, we can always be separate, holy, even amongst impurity.

Source: Zera Shimshon Parshas Emor

Parshios Acharei Mos and Kedoshim

(The Segulah of Learning Zera Shimshon)

Acharei Mos

The pasuk tells us "Happy is the man whose sin Hashem doesn't hold against him, and in his spirit there is no deceit."

If someone has sinned why doesn't Hashem hold him accountable and if he hasn't sinned why would there be deceit in his soul?

It is referring to someone before they go to sleep at night. If someone confesses his aveiros before he retires at night and doesn't wait for Hashem to tally up his deeds of the day, there is no deceit in such a person. Such a person has laid out his heart and soul to G-d and thus is praiseworthy.

Kedoshim

"Kedoshim te'heiyu ki kadosh Ani," "You should be holy because I am holy."

The Midrash in Yalkut Shimoni (Remez 546) writes that this means that just as Hashem is removed from physical pleasures, so should we be. The question here is that how can we remove ourselves from all things physical, because we are in fact physical beings –– with a neshama –– but still physical.

The idea here is to remember that despite our physicality, we have this spiritual piece inside of us and although our ruach, our spirit, and our nefesh, our mind-body connection, can sin in thought and action, our actual neshama remains pure. It is a piece of G-d that is closeted within our physical body, and it is removed from our thoughts and actions. It remains pure and urges us to follow after it.

Source: Zera Shimshon Parshios Acharei Mos, Kedoshim

Parshios Tazria and Metzora

(The Segulah of Learning Zera Shimshon)

Tazria

On Yom Kippur, white signifies purity and atonement. With tzaraas, however, the person is considered impure when his blemish is white. The Gemara in Sukkah (33b) points out that black blemishes start out red but fade to black. Red/black blemishes are a sign of purity. On Yom Kippur, red signifies the sins of Bnei Yisroel (Yeshaya 1:18) What is pure with tzaaras, these red/black blemishes, signifies sin on Yom Kippur.

Why do we have these contradictions?

The Gemara in Pesachim (50a), says that people who are prominent in this world will not have the same recognition in the World to Come and vice versa. Someone who was "black" in this world, meaning that he did not have recognition or wasn't treated with respect, will be "white" in the World to Come. He will get his just rewards. The opposite is true as well; one who is "white" in this world may be "black" in the next.

A black blemish is pure, because it means that he will be "white" in the Next World. A white blemish is impure, because he will be "black" in the Next World.

On Yom Kippur it is the opposite, because on the holiest day of the year we are compared to angels. It is as if we are already in the World to Come. On Yom Kippur white is purity and black/red is impurity. 

Metzora

The Gemara tells us that there is no atonement for someone who speaks lashon hara; so great is this sin. The Zera Shimshon explains that perhaps the person himself cannot himself rectify his wrong, but when he enlists the help of the congregation he can be forgiven. He cries out "Tamei, Tamei," so that everyone sees his affliction and his pain and can daven for him.

The Gemara in Rosh Hashana (18a) says that if there is a signed decree against a tzibbur, if the congregation davens and beseeches Hashem to annul the decree, the decree can indeed be abrogated. The Zera Shimshon extends this to include the tzibur's tefillos for an individual. Even if there is no hope for someone, perhaps someone who spoke lashon hara and is afflicted with tzaraas, combined prayer can overturn the decree against him.

Source: Zera Shimshon Parshios Tazria, Metzora

Parshas Shmeini

(The Segulah of Learning Zera Shimshon)

Aharon is commanded to bring a calf as to atone for the Egel Hazahav. We know that "a prosecutor cannot become a defender" (eg. the Kohen Gadol doesn't wear gold on Yom Kippur as to not "remind" Hashem k'vyachol about the Golden Calf). Why then is Aharon HaKohen commanded to bring an egel, a calf as a korbon?

The Zera Shimshon explains that the fact that Aharon is asked to bring a calf is proof that he didn't do anything wrong. Cheit HaEgel was not his fault. This is, in fact, why Aharon is ordered to bring a calf to show everyone that the involvement he had with the egel had nothing to do with worshipping it, and the cheit was not on his hands.

Aharon HaKohen was commanded to bring a calf, while the rest of Bnei Yisroel was commanded to bring an olah to atone for their sins.

Source: Zera Shimshon Parshas Shmeini

Parshas Tzav

(The Segulah of Learning Zera Shimshon)

This week's parsha talks about the Korban Todah, the Thanksgiving Offering. Rashi tells us that a Toda is brought as gratitude for surviving a perilous situation: travelers (seafarers and those who have traversed a desert), rescued prisoners, and people who have recovered from a serious illness. The Zera Shimshon talks about how today since we do not bring korbanos, we recite the bracha of Hagomel instead.

The Gemara in Brachos (54b) asks the following question. The lashon that the halacha uses is that someone who falls into the four categories (outlined above) "needs" to recite Hagomel. Why does it not say that someone is "obligated," as it does for other halachos? (For example, "One is obligated to recite a blessing on bad news as he is on good news.")

The bracha of Hagomel requires a minyan. One may not be able to gather a minyan, and thus he is not "obligated," as he may not be able to gather ten men.

Source: Zera Shimshon Parshas Tzav

Parshas Vayikra

(The Segulah of Learning Zera Shimshon)

The Midrash in Vayikra (1:6) tells us that Moshe Rabbeinu was troubled because he was not able to contribute anything towards the Mishkan. Hashem responds, "I enjoy your speech more than anything else."

The speech the Midrash is referring to is Moshe's ongoing conversations with the the craftsmen constructing the Mishkan. This overseeing was more precious than all the donations.

Bava Basra 9a tells us, "One who convinces someone to do a mitzvah is greater than the person himself who does the mitzvah." Moshe was the one who encouraged everyone else building the Mishkan and ensured that the construction took place, and Hashem treasured him for it. It was as if Moshe himself had done everything.

Source: Zera Shimshon Parshas Vayikra

Parshios Vayakhel and Pekudei

(The Segulah of Learning Zera Shimshon)

Vayakhel

Rashi tells us that Moshe Rabbeinu tells Bnei Yisroel about the prohibition of working on Shabbos before the mitzvah of building the Mishkan to let them know that construction of the Mishkan, work of the Mishkan, does not override Shabbos.

The question is, why would we think that work of the Mishkan would overrule the laws of Shabbos?

The Zera Shimshon explains that without Rashi's insight it might seem that since the work in the Mishkan is done on Shabbos, if one of the keilim needs to be repaired (to enable the work of the Mishkan, for example, to help the kohanim in karbanos offerings), it should be done on Shabbos too.

Therefore, the Torah tells us about Shabbos before Mishkan to make sure we realize that the work of the Mishkan does not override Shabbos.

Pekudei

The Midrash in Yalkut, (Melachim 184) tells us that R' Chanina says that the work of the Mishkan was completed on the 25th of Kislev, but Hashem delayed the erection of the Mishkan until the month of Nissan when Yitzchak Avinu was born. 

The Zera Shimshon asks why it is significant that the Mishkan was completed on the 25th of Kislev. Also, why did they delay putting up the Mishkan when they had hastened to construct it? Lastly, what does Yitzchak Avinu have to do with the Mishkan?

Rabbeinu Bachya writes that the Mishkan's construction corresponds to the creation of the world. 

The creation of the world took 72 hours: 6 days multiplied by 12 hours (as only the daytime hours are counted). The construction of the Mishkan took 72 days. (There were also 72 letters on the Choshen, also corresponding to the 72 letters of Hashem's name.) 

The calculation of the amount of days it took is as follows: Moshe Rabbeinu came down from the har on Yom Kippur and commanded the Jews to build the Mishkan. That's 20 days left in Tishrei, 29 in Cheshvan, 25 in Kislev. That equals 74 days, and then we subtract 2 days spent on collecting donations, ending with 72 days total spent on building the Mishkan. (We include Shabbos in this calculation, because although they didn't build on Shabbos, they spent Shabbos learning the halachos they needed to know to do this work.)

This is why the date of 25 Kislev is significant –– letting us know that the building of the Mishkan corresponds to the creation of the world and the letters of Hashem's name. Why then was the final erection delayed until the birth month of Yitzchak Avinu?

The Gemara in Shabbos (89b) tells us that both Avraham and Yaakov felt that Bnei Yisroel should be destroyed for their sins. However, Yitzchak Avinu felt that Hashem should show Bnei Yisroel mercy and take out His wrath k'vyachol on the Beis Hamikdash instead. (The Mishkan was called as such from the root "mashkon," collateral. It was literally collateral for the sins of Klal Yisroel.) Because Yitzchak played this role in making this suggestion, Hashem waited until this month that Yitzchak was born to show that He accepted Yitchak's argument. In the future, the Beis Hamikdash would serve as collateral for Klal Yisroel's sins, shielding them from destruction.

Source: Zera Shimshon Parshios Vayakhel, Pekudei