This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

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ParshasBoוַיֹּאמֶר יְדֹוָד אֶל משֶׁה עוֹד נֶגַע אֶחָד אָבִיא עַל פַּרְעֹה וְעַל מִצְרַיִם אַחֲרֵי כֵן יְשַׁלַּח אֶתְכֶם מִזֶּה כְּשַׁלְּחוֹ כָּלָה גָּרֵשׁ יְגָרֵשׁ אֶתְכֶם מִזֶּה: דַּבֶּר נָא בְּאָזְנֵי הָעָם וְיִשְׁאֲלוּ אִישׁ מֵאֵת רֵעֵהוּ וְאִשָּׁה מֵאֵת רְעוּתָהּ כְּלֵי כֶסֶף וּכְלֵי זָהָב: (שמות יא/א-ב)And Hashem spoke to Moshe... Please speak in the ears of the people that each man should borrow from his friend and each lady should borrow from her friend silver articles and gold articles... (Shemos 11/1-2)Chazal (Brachos 9a) teach us exactly what Hashem told Moshe to persuade Bnei Yisroel to take silver and gold articles from their friends and neighbors; (Hashem told Moshe) go and speak to Yisroel, 'I ask you, please borrow from... in order that the tzaddik Avrohom will not claim that "and they will enslave and persecute them" You Hashem fulfilled but "and afterwards they will leave with a lot of possessions", You didn't fulfill!" Chazal teach us; the reason Hashem wanted Bnei Yisroel to take the Egyptian silver and gold articles is in order to avoid Avraham's disapproval.Zera Shimshon asks; at the Bris Bain HaBessarim, Hashem promised that after the descendants of Avraham will be enslaved "they will leave with a lot of possessions" so why does Hashem give the reason for taking the jewelry is because of Hashem’s concern of Avraham's reaction? Why wasn't the promise that was made at the Bris Bain HaBessarim enough? Secondly, since Bnei Yisroel were now leaving Mitzrayim why didn't they just take the silver and gold objects like it was promised to them? Why did they have to take it in a deceitful manner, by saying to their neighbors that they wanted to "borrow" these items, even though they had no intention to give it back?Zera Shimshon answers that Hashem rules the world in two opposite ways, sometimes with pure justice and sometimes with mercy. Hashem set up the world that before Hashem arrives at a verdict Hashem consults both of these attributes and only then does Hashem finalize and give the verdict.Hashem decreed at Bris Bain HaBessarim that Avraham's descendants were to be enslaved for four hundred years. Literally this means that B'nei Yisroel were meant to suffer enslavement for 400 x 365 days. This is what would have happened if Hashem ran the world only with pure justice. However, the Mitzriyim persecuted Bnei Yisroel much more than people act towards regular slaves, and therefore the Attribute of Mercy argued that the severity of the bondage should be taken into account, and Bnei Yisroel should be redeemed after 210 years of bondage.Interestingly, the Attribute of Justice also agreed that B'nei Yisroel should be redeemed from Mitzrayim early, after 210 years, but for a different reason. The tremendous suffering was not part of the original decree of the Bris Bain HaBessarim and therefore Bnei Yisroel shouldn't be forced to suffer so much.Even though both the Attribute of Justice and the Attribute of Mercy agreed that Bnei Yisroel should be redeemed one hundred and ninety years early there is major difference between the two; according to the view of the Attribute of Justice Bnei Yisroel never completed the whole decree and therefore it has to be made up with subsequent exiles. On the other hand, according to the view of the Attribute of Mercy, there is no reason for Bnei Yisroel to finish the remaining one hundred and ninety years because the degree of the suffering was as if they "served the whole sentence".There is also another difference. The promise of "and afterwards they will leave with a lot of possessions" only applies after Bnei Yisroel are in bondage for four hundred years. Therefore according to the view of the Attribute of Pure Justice Bnei Yisroel are not entitled to take the possessions while according to the Attribute of Mercy they are. According to this we can understand why Hashem didn't have the Mitzriyim just give the silver and gold objects to Bnei Yisroel and why Hashem was so concerned about Avraham's reaction.Hashem judged Bnei Yisroel that it was time to leave Mitzrayim, but it wasn't clear if it was with Mercy or with Justice. Since according to the Attribute of Justice the time had not yet come for them to take it and "the burden of proof is on the one who claims" they weren't allowed to just take gold and silver articles from the Mitzriyim and they therefore asked only to borrow those items. However, after it is in B'nei Yisroel's hands and the burden of proof is now on the Mitzriyim, they don't have to give back the silver and gold since the Mitzriyim also don't have a 100% claim on it since B'nei Yisroel do deserve it according to the Attribute of Mercy.Hashem begged Bnei Yisroel to take the articles because Hashem knew that Avrohom Avinu who is the pillar of Mercy and looks at the world through merciful eyes held that the harshness of the enslavement was enough to fulfill the decree. Therefore if Bnei Yisroel would leave without the articles Avrohom would surely protest! See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Parshas Va'airoוַיְדַבֵּר אֱלֹהִים אֶל משֶׁה וַיֹּאמֶר אֵלָיו אֲנִי יְדֹוָד:וָאֵרָא אֶל אַבְרָהָם אֶל יִצְחָק וְאֶל יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְדֹוָד לֹא נוֹדַעְתִּי לָהֶם:וְגַם הֲקִמֹתִי אֶת בְּרִיתִי אִתָּם לָתֵת לָהֶם אֶת אֶרֶץ כְּנָעַן אֵת אֶרֶץ מְגֻרֵיהֶם אֲשֶׁר גָּרוּ בָהּ:וְגַם אֲנִי שָׁמַעְתִּי אֶת נַאֲקַת בְּנֵי יִשְׂרָאֵל אֲשֶׁר מִצְרַיִם מַעֲבִדִים אֹתָם וָאֶזְכֹּר אֶת בְּרִיתִי:לָכֵן אֱמֹר לִבְנֵי יִשְׂרָאֵל אֲנִי יְדֹוָד וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים:וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְדֹוָד אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם:“And Elokim spoke to Moshe and said to him, "I am Hashem". I appeared to Avraham, Yitzchok and Yaakov as Keil Shakai, but I did not make Myself known to them by My name, "Hashem" (Yud Kay Vuv Kay). I also established My covenant with them, to give them the land of Kanaan, the land in which they lived as sojourners. I have now heard the moaning of Bnei Yisroel because the Mitzriyim are holding them in bondage and I have remembered My covenant.” (Shemos 6/2-5)The author of Zera Baraich (printed in 1739) writes that in these four pessukim Hashem reassured Moshe that even though Bnei Yisroel suffered greatly they eventually will be redeemed for four separate reasons.The first reason is written in the first possuk in the phrase "I am Hashem" and alludes to the fact that Hashem rewards people who go in His ways.Since Bnei Yisroel's forefathers were great servants of Hashem it is reasonable for their children to reap the rewards of their ancestor's service to Hashem and be redeemed.The second reason is written in the second possuk in the phrase, "I appeared to Avraham, Yitzchak and Yaakov as Keil Shakai' which Rashi explains refers to the many promises Hashem promised to Avraham using the name, Keil Shakei.The third reason is written in the third possuk; Hashem made a covenant with Avraham that He would redeem Bnei Yisroel.The fourth reason is written in the fourth possuk; Bnei Yisroel have their own merits.Zera Shimshon asks, why are all of these reasons needed? Why wouldn't any one of them by themselves be enough?Zera Shimshon explains; the argument that we deserve redemption in the merit of our forefathers is actually very weak because Bnei Yisroel did not go in the way of Avraham Yitzchak and Yaakov. They worshipped idols in Mitzrayim and they did not do milah. Only children who go in their ancestors' ways deserve to reap the rewards of their ancestors’ actions but not people who forsake their ways. Therefore the second reason was needed.However the second argument is also weak because even though Hashem promised to redeem us, Hashem is perfectly just, and therefore His attribute of Justice would constantly contest this promise.This argument, though, was stronger than the first one because even though the promise could be disputed because of our bad conduct, Rashi (Shemos 3/11) writes; the promise was based on, and in merit of, Bnei Yisroel accepting the Torah after they left Mitzrayim. Therefore even though at the time that Hashem spoke to Moshe, Bnei Yisroel still did not go in the ways of their forefathers they were still worthy of redemption because of what would be in the future.However, this still wasn't strong enough to secure redemption because the promise was only to be redeemed after four hundred years of bondage. Since Bnei Yisroel were already on the forty ninth level of impurity and tummah, if Bnei Yisroel would have waited for the promise to take hold they would already have been lost in the tummah of Mitzrayim and the promise would never have been able to take effect.Because of this Hashem told Moshe that there was also an oath. The benefit of having an oath to be redeemed over a promise can be understood according to two halachos.The Halacha states, if a person makes an oath to pay a loan by a certain day and that day is Shabbos he must pay the loan a day earlier, on Friday (Chosen Mishpat 73/7).Even more so. The Rema (Yorah Dayah 232) paskens that if a person made an oath to do something on a certain day or within a year, he must do it immediately or at the very most on the morning of the designated day of the oath in order that he won't forget to do what he swore to do or he will not be able to fulfill his oath due to circumstances beyond his control.Therefore, the third argument that Hashem made an oath was needed in order for Hashem to redeem us before we reached the fiftieth level of tummah (just like one cannot wait for the last minute to fulfill an oath.)We are still left to understand why the fourth argument, that we should be redeemed in our own merit, is needed?To answer this question the Zera Shimshon asks another question.If the oath that Hashem swore to redeem us was enough of a reason to be redeemed earlier than the four hundred years that was originally decreed at the Bris Bein HaBessarim, why does Chazal tell us that the severity of our suffering made it as if we were in bondage for the full four hundred years? Why isn't the fact that there was an oath enough of a reason to be redeemed early?Zera Shimshon answers, even though the oath secured our leaving Mitzrayim early, the Mitzriyim would not have been punished and destroyed. In the Bris Bein HaBessarim Hashem promised the oppressors of Bnei Yisroel to be punished only after four hundred years. If the Mitzriyim would not have been destroyed then our redemption would have not been complete.Therefore the fourth argument, that we deserve to be redeemed in our own merit, was needed in order to have the Mitzriyim punished for their actions so that we could have a total redemption. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

וַיָּמָת יוֹסֵף וְכָל אֶחָיו וְכֹל הַדּוֹר הַהוּא: וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם: וַיָּקָם מֶלֶךְ חָדָשׁ עַל מִצְרָיִם אֲשֶׁר לֹא יָדַע אֶת יוֹסֵף: וַיֹּאמֶר אֶל עַמּוֹ הִנֵּה עַם בְּנֵי יִשְׂרָאֵל רַב וְעָצוּם מִמֶּנּוּ: הָבָה נִּתְחַכְּמָה לוֹ פֶּן יִרְבֶּה וְהָיָה כִּי תִקְרֶאנָה מִלְחָמָה וְנוֹסַף גַּם הוּא עַל שׂנְאֵינוּ וְנִלְחַם בָּנוּ וְעָלָה מִן הָאָרֶץ: וַיָּשִׂימוּ עָלָיו שָׂרֵי מִסִּים לְמַעַן עַנֹּתוֹ בְּסִבְלֹתָם וַיִּבֶן עָרֵי מִסְכְּנוֹת לְפַרְעֹה אֶת פִּתֹם וְאֶת רַעַמְסֵס: וְכַאֲשֶׁר יְעַנּוּ אֹתוֹ כֵּן יִרְבֶּה וְכֵן יִפְרֹץ וַיָּקֻצוּ מִפְּנֵי בְּנֵי יִשְׂרָאֵל: (שמות א/ו-יב)Yosef died, and all his brothers, and all that generation. And Bnei Yisroel were fertile and prolific; they multiplied and increased very greatly, so that the land was filled with them. A new king arose over Mitzrayim who did not know Yosef. And he said to his people, “Look, the people of Bnei Yisroel are much too numerous for us. Let us deal shrewdly with them, so that they may not increase; otherwise in the event of war they may join our enemies in fighting against us and rise from the ground.” So they set taskmasters over them to oppress them with forced labor; and they built fortified cities for Paraoh: Pissom and Raamses.But the more they were oppressed, the more they increased and spread out, so that the (Mitzryihim) came to dread Bnei Yisroel.(Shemos1/6-12)Concerning these pessukim the Medrash comments; These pessukim come to teach that as long as even one of the people who came to Mitzrayim was still alive, the Mitzriim didn't enslave B'nei Yisroel and B'nei Yisroel were fruitful and multiplied. Even though that Yosef died Hashem didn't die." In other words, the Medrash teaches us that as long as there was some remnant of the generation who left Eretz Yisroel to come to Mitzrayum there was no enslavement or bondage. It was only after the last person of that generation died did the bondage begin.Zera Shimshon asks what was that generation's unique quality that protected Bnei Yisroel from enslavement?Secondly, what is the meaning of the phrase in the Medrash; "And even though that Yosef died Hashem didn't die."? How could one even entertain such an impossible thought that Hashem died? It is so wrong that it contradicts two of the"Ani Maanin's"; the second one; "...that Hashem was, is, and will always be" and the fourth one; "...and that Hashem is the first and will be the last."! A third question; the Medrash connects the fact that Hashem still lives with the fact that "B'nei Yisroel were fruitful and multiplied." What is the connection?Zera Shimshonexplains the first question in light of another Medrash and the answer is the key to answer the other two questions.On the possuk "And a new king rose to power..." the Medrash explains, "When Yosef died (B'nei Yisroel) did away with milah ... And since they stopped to circumcise, Hashem replaced the love that the Mitzriim had for them with hate....".We see from the Medrash that two things happened when Yosef died. Firstly, at that time the situation in Mitzrayim got very bad for Bnei Yisroel. And secondly Bnei Yisroel stopped doing milah on their children.Zera Shimshon learns from here that the special merit that those who came to Mitzrayim had, was that they performed the mitzvo of bris milah and it was the merit of bris milah that prevented them from suffering the pain of enslavement.Although on the surface this answer seems good, a deeper look reveals that it is really not suffice. Zera Shimshon asks that although the second generation of children born in Mitzrayim after Yosef died were not circumcised, the children who were born in Mitzrayim but before Yosef died were circumcised? Why didn't the fact that they were circumcised prevent the enslavement to begin?He answers that, true, the people who were born in Mitzrayim before Yosef died were circumcisedhowever they didn't make bris milah on their children and this canceled out the merit that they themselve were circumcised, like we learn in Mesechta Sotah, "a sin extinguishs a mitzvo". In other words, it was only the merit of being circumcised and circumcising their children that had the power to push off the bondage. This excludes the people who were born in Mitzriyum before Yosef passed away who even though they themselves were circumcised they didn't circumcise their children.Understandingthat the difference between the generation that entered Mitzrayim and thegeneration after Yosef's death is that the former were circumcised while the latter were not is the key to understand why one might think "that Hashem died". Firstly, this phrase can't be taken at face value, like we mentioned before, since this would contradict two of the"Ani Maanin's". Rather it means that one might have thought that Hashem stopped taking care of Bnei Yisroel just like a deceased person cannot take care ofa living person.The reason a person could arrive at this false thought is that it was not incidental that after Yosef died Bnei Yisroel stopped doing bris milah. Zera Shimshon explains that since Yosef died they couldn't rely on him any more to protect them from the Mitzriyim so they stopped doing milah "to blend in" with the Mitzriyim and like this they felt safe. The fact that they didn't put their trust in Hashem to protect them is a good reason that Hashem will in fact not protect them!Having children is also connected with bris milah. This we see from the fact that right after Hashem commanded Avraham to do bris milah, Hashem promised Avraham many children as it is written (Braishis 17/16), "... I (Hashem) will bless her (Sarah) so that she shall give rise to nations; rulers of peoples shall issue from her.” Therefore one might think that since we didn't keep "our part of the deal" and we stopped doing milah then Hashem would not help Bnei Yisroel to have children. However the truth is that even though Bnei Yisroel didn't put their trust in Hashem and didn't do milah, Hashem continued to protect them and Hashem also helped that, "Bnei Yisroel were fertile and prolific; they multiplied and increased very greatly"!I would like to add a thought that is not written in Zera Shimshon but explains him.Zera Shimshon only explains that the merit of milah prevented enslavement and bondage. He doesn't, however, explain why this is.However, Ithink that we can explain the connection according to a very important concept put forth by the Maharal.Rashi in Parshas Bo writes that before our redemption from Mitzrayim, Hashem commanded us to circumcise ourselves and to bring the karbon Pesach. The Maharal explains the reason for specifically these two mitzvos is that we weren't just redeemed from Mitzrayim to be free people. Rather, we were redeemed from being slaves and servants to Paraoh and Mitrazyim in order to become servants to Hashem.Therefore, explains Maharal, in order to become servants to Hashem we needed to serve Hashem. (Talk and declarations are cheap). We were therefore commanded to bring a karbon Pesach in order that we do an act of servitude for Hashem and our declaration that we are H.s servants doesn't remain only words.We also needed to show that we are now servants of Hashem. This is the reason for milah which is really "a symbol of servitude" (just like all slaves wear a marker, like we learn in Mesechta Shabbos)According to this concept, we can undestand the depth of Zera Shimshon. As long as Clal Yisroel was careful to circumcise themselves they proclaimed that they are servants or slaves to Hashem and therefore they ware privileged to special protection from Hashem like all masters protect their servantsHowever after they stopped being servants to Hashem they lost the special protection of their "master" (Hashem)and they were "fair game" to be enslaved by other masters See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Parshas VayechiThis week's Sedrah, Parshas Vayechi, is unique. It is the only Sedrah that has no separation between it and the previous Sedrah, in contrast to all the other Parshios that either start on a new line or have nine empty spaces before it.Rashi explains in the name of the Medrash the reason for this; in this Sedrah the Torah relates that Yaakov Avinu passed away which caused the pain of the bondage in Mitzrayim and this caused Klal Yisroel's eyes to close and their hearts to be numbed. This explanation implies that the pain of the bondage started immediately after Yaakov Avinu's passing.Zera Shimshon asks; Rashi in Parshas Vayairah (Shemos 6/15) seems to contradict this. There Rashi writes that the bondage did not start until all of the children of Yaakov passed away and not, like he writes here, when Yaakov himself passed away.Zera Shimshon asks another question; the words "closed the eyes and numbed the heart of Klal Yisroel" suggest that the bondage was extraordinarily difficult right from the beginning. This seems to contradict Chazal who teach us that the Mitzriyim "sweet talked" (peh-rach) ax Bnei ax Yisroel into bondage, meaning the bondage started very lightly and progressively became more and more difficult.Zera Shimshon answers these questions according to a concept he derives from two seemingly contradictory explanations that Chazal give of why a Tzaddik passes on.One reason is that a Tzaddik’s death atones for the sins of the generation and protects the generation, or at least minimizes, the punishment they deserve.A second seemingly contradictory reason is that Hashem takes the Tzaddik from the world in order to bring the punishment the generation deserves, since as long as the Tzaddik lives his merits protect the generation.Zera Shimshon answers that if a Tzaddik’s death will protect from punishment or hastens it depends on how the generation reacts to the death. When Bnei Yisroel mourn and eulogize the Tzaddik appropriately, his death prevents punishment. However, if Bnei Yisroel do not mourn the Tzaddik appropriately, not only does the Tzaddik’s death not prevent punishment but it also adds to the punishment that Bnei Yisroel were previously meant to receive.Zera Shimshon points out something very interesting; we only find that Yosef mourned Yaakov’s passing away and not the rest of the brothers! To such a degree, that when the Torah describes the Canaanim's reaction to Yaakov's funeral procession, they exclaimed (Braishis 50,11) "this is an intense mourning for Mitzrayim". They don't even mention Yaakov's children!According to this Zera Shimshon answers these two questions.The suffering of the bondage actually started only with the passing away of all the children of Yaakov (like Rashi writes in Shemos) “and it started very mildly and it progressively became more and more severe…”. However in the beginning, at the time of the death of Yaakov, Hashem "closed their eyes and numbed their hearts" in order that they wouldn't properly mourn and eulogize Yaakov which would have prevented the bondage.Hashem did this in order to carry out the 400 years of bondage that Hashem promised. If Bnei Yisroel would have eulogized Yaakov properly then his death would atone for our sins and Hashem would not be able to start the years of bondage which was necessary to purify Klal Yisroel.We were destined to be in bondage for 400 years. Therefore, Hashem "closed our eyes and heart" so Bnei Yisroel wouldn't feel the pain of losing Yaakov and therefore would not mourn him properly in order to bring on the exile!In summary Zera Shimshon initially understood that Yaakov Avinu's demise caused the pain of the bondage in Mitzrayim which in turn caused the closing of the eyes and the numbing of the hearts of Klal Yisroel. On this Zera Shimshon asked two questions. Firstly the pain of the bondage didn't start until much later, with the passing of all of Yaakov's children and secondly it started out very mildly.Zera Shimshon answers that it is completely the opposite; it was not the pain of bondage that caused the numbness of the hearts, but the fact that Hashem "promised" to have Bnei Yisroel suffer the pain of bondage in order to purify us, that caused the closing of the eyes and the numbing of the hearts of Bnei Yisroel. This was done in order to insure that the merits of Yaakov and their mourning him would not prevent it from happening! See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אֲנִי יוֹסֵף הַעוֹד אָבִי חָי וְלֹא יָכְלוּ אֶחָיו לַעֲנוֹת אֹתוֹ כִּי נִבְהֲלוּ מִפָּנָיו: -בראשית מה/ג"AndYosefsaid to his brothers, "I amYosef! Is my father still alive?" His brothers could not answer him because they were startled in his presence."(Braishis 45/3)On thispossuktheMedrashcomments, "Woe is to us from the Day of Judgement! Woe is to us from the Day of Rebuke! If the brothers became so startled in front of their younger brother, how much more so will we be startledwhenHashemjudges and rebukes us!"Zera Shimshonasks, why does theMedrashhave to bring a proof that we will be startledwhenHashem judges us on all that we did in our lifetime? It is very normal forpeople to be scared when they are judged, so there is no need to prove it from the incident ofYosefand his brothers!Secondly, after Yosef revealed to his brothers that he was Yosef, why did he immediately ask if his father was still alive? Right before Yosef revealed himself to them Yehuda had told him that Yaakov was alive. Why then did Yosef ask again if Yaakov is still alive?Zera Shimshon explains that whenYosefwanted to reveal his true identity, he was concerned that his brothers would not recognize him, and they would think he was someone else pretending to be him. After all, based on the interaction betweenYosefand his brothers, theGemara paskensthata person is believed that he doesn't recognize someone who claims to be his brother when the one who made the claim left home when he was young without a beard and came back many years later with a beard.Because of this concern the first thingYosefasked after he revealed himself was if his father was still alive. Zera Shimshon explains that he did not mention this to find out if his father was still living; Yehudah had already told him that he was. Rather it was a rhetorical question, meaning that since my father is still alive I can prove through him that I am really Yosef.Zera Shimshon gives two explanations how this is.The first one is that even if they don't recognize him, his father will surely verify that he is Yosef either because a father knows his son better than a brother or becauseYaakovhadruach hakodesh.The second explanation is that since Chazal teach us that Yosef looked just like Yaakov, Yosef told his brothers to look at Yaakov, who had a beard, and they will notice that he looks just like him.The truth was that even though in the beginning the brothers did not recognize that he wasYosef, after he said that he wasYosefthey realized that it was himand wanted to acknowledge this but they were so startled and embarrassed from what they did to him they were not able to say anything.ConcludesZera Shimshon, this is exactly what will happen to us on our Day of Judgement. The reason we will not be able to say anything is not only because of fear of punishment, but we will be so embarrassed of ourselves that during our lifetime there were many times that we did not notice that we fooled ourselves to believe that our actions were pleasing toHashemwhen in reality we were just doing what WE wanted to do and totally ignored Hashem's wishese See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Parshas Mekaitz/Chanukah מִזְמוֹר שִׁיר חֲנֻכַּת הַבַּיִת לְדָוִד: (תהילים ל/א)It is written inTehillim(30/1) in the Mizmor that we say for the shir shell yomofChanukah, "A song,Mizmor shir, for the dedication of the House byDovid".TheMedrashin Yalkut Shemoni Tehillim (remez713) asks two questions on this possuk.Dovid Hamelechdid not build theBais Hamikdash, his sonShlomo Hamelech built it. How canDovid Hamelechsing a song for its dedication,Dovid Hamelechwas no longer alive at the time of the dedication? Secondly, why is a "double expression", Mizmor andShir, used to express that thisperekis a song? The Medrash answers that one of the expressions refers to the Bais Hamikdash that stands in Yerushalayim and the second one refers to theBais Hamikdash that stands in heaven.Zera Shimshonasks, theMedrash'squestions seem to be in the wrong order. The first question should have been why two words are used to express that this perek is a song, since this "double expression" is the first two words in thepossuk. The second question should be how Dovid Hamelech could have written this Shir if he was no longer alive at this time, referring to the last word in the possuk. Why did theMedrashfirst ask about the end of thepossukand then about the beginning?Zera Shimshon answers, the only reason it is difficult to understand why there are two expressions of song is because this Mizmor was written by Dovid himself. If it was written by someone else it would have been easy to understand the double expression.How is this?Zera Shimshonexplains in light of what is written in Gemara Sotah (9A); Rav Chanina bar Pappa expounded: What is the meaning of the possuk, “Tzaddikim, sing joyously to Hashem, it is appropriate (naaveh) for the upright to praise"? Do not read the word naaveh as it is written, appropriate (naaveh) for the upright to praise" but rather read it as "nevei", meaning, your (you tzaddikim's) dwellings are worthy of praise. This refers to Moshe and Dovid whose enemies did not gain control and destroy their achievements. The Gemara goes on to explain that both the Mishkan that Moshe built and an edifice that Dovid built were never totally destroyed by the enemies but were only sunk into the ground and buried.MaharshainMesechta Sotah(9A) explains; the structure Dovid built that is being referred to is the Bais HaMikdash. Even thoughDovid did not physically build theBais Hamikdashit is attributed to him because "he prepared the gold and silver for it and bought the land on which it was eventually built". The gold and silver Dovidprepared were only used in the building of the firstBais Hamikdash, not in the building of the second one.According to this, Zera Shimshon explains, if this Mizmor was written by someone other than Dovid we could explain the two expressions of song, mizmor and shir, are referring to the two Batei Hamikdash and the Psalmist is praising Hashem for each of them. However since Dovid was the one who built the first Bais Hamikdash and it was meant to stand forever the Medrash was bothered by why are there two expressions of song?TheMedrashanswers, even at the time of the firstBais Hamikdashthere were really two; one, the BaisHamikdashon earth and one in Heaven!----------------------------------------------2----------------------------------------------The simple understanding is that Chazalinstituted themitzvahto light candles or oil onChanukahin order to commemorate the miracle that happened toKlal Yisroelafter they won the war againstAntiochus. AfterKlal Yisroelconsecrated theBais HaMikdashand went to light theMenorah,Bnei Yisroelfound enough oil to light theMenorahfor one day. The single flask of oil burned for eight days, until more pure oil was able to be produced. To commemorate this miracle Chazal instituted to light candles for eight days.If this is the reason for the mitzvah of lighting Chanukah candles, Zera Shimshon has difficulty understanding four halachos. 1. Themitzvahof Ner Chanukah is to light at sunset. (Shabbos21b) 2. The mitzvah ofNer Chanukahis for each family to light one candle. (Shabbos21b) 3. TheMitzvahofNer Chanukahis to place in the doorway that faces the public street. If he lives in an attic... (Shabbos21b) 4. TheHalachais to put theChanukah menorahon the left side of the door so theNer Chanukahis on the left and themezuzahon the right. (Shabbos22a)On these four halachos the Zera Shimshon asks; firstly, the dailymitzvahto light theMenorahin theBais HaMikdashwas in the late afternoon (according to theRambamit was also in the morning) and it wasAssurto light it at night. This being so, it would have been more appropriate to institute the lighting in the late afternoon, at the time the Kohanimlit every day and not after sunset when it wasassur to light.Secondly, theKohanimonly lit onemenorahfor all ofKlal Yisroel. Therefore it would be more appropriate to light inShulfor the whole congregation, similar to themenorahin theBais HaMikdash, and not each family in their own house.Thirdly, why didChazalinstitute to light in the doorway next to a public street. The menorahin theBais HaMikdashwas inside thehaichal.And fourthly, why did theGemaramention the place of themezuzahin connection with the place of theChanukah menorah.Zera Shimshonanswers in light of theMedrashthat explains thatAntiochuswanted to darken the eyes ofKlal Yisroelwith his decrees to prohibit performingmilah, keeping Shabbos, andRosh Chodesh(according to theRambam, all of themitzvos).Since these decrees are described as darkening the eyes ofYisroel then the salvation is giving light toYisroel. The main reason for lighting theNer Chanukahis to remember the miracle of the oil burning for eight days and also to commemorate that we went miraculously from the darkness of not being able to domitzvosto the light of doingmitzvos.According to this we are now able to answer all the questions we asked.We light theChanukah menorahin the evening and not in the late afternoon becauseShlomo HaMelechcomparesmitzvosto light.Chazalteach us that a candle in the day is not noticeable since there is sunlight; therefore we light only in the evening so the light of the candles will be noticeable, similar tomitzvos.The main place people domitzvosis in the privacy of their home. Therefore,Chazalinstituted lighting in our homes. Since amitzvahdone in public has a special status, we also lightNeiros Chanukah inShul.We light in the doorway to remember howAntiochussent his representatives to check on Klal Yisroelto make sure they were not keeping themitzvos.Even nowadays, whenBaruch Hashem, in most places in the world there are no decrees againstmitzvahobservance, we can still benefit from putting theChanukah menorahin the doorway.TheArizalexplains, themezuzahprotects us from theyetzer horaon the left side.Chazalinstituted to put themenorahopposite themezuzahso we will be protected from theyetzer horaon the right, giving us protection on both sides. It is for this reason thatChazalmentioned theplaceof themezuzahin connection with the place of theChanukah menorah----------------------------------------------3----------------------------------------------וַיְהִ֕י מִקֵּ֖ץ שְׁנָתַ֣יִם יָמִ֑ים וּפַרְעֹ֣ה חֹלֵ֔ם וְהִנֵּ֖ה עֹמֵ֥ד עַל־הַיְאֹֽר (בראשית מא/א)“And it was at the end of two years and Paroah dreamed and he was standing on the river.”The Yalkut Shimoni (remez 147) comments on this verse, “And Paroah dreamed... and why were two years added? In order that Paroah would dream and (Yosef) would be made great through this dream”.Zera Shimshon comments; we learn from this Midrash that Paroah’s dream was meant to be at this specific time. In other words, Paroah's dream was not a means that Hashem used to free Yosef from jail. Rather it was the opposite: since Paroah was meant to dream at that time, therefore Yosef was freed from jail.Zera Shimshon asks, though, why was it so important that Paroah dreamed specifically at that time?Zera Shimshon answers this question in light of the Gemara in Megillah; Yaakov had to suffer twenty two years as a punishment for the twenty two years that he had left home and did not fulfill the mitzvah of Kibud Av V’aim.Therefore if Paroah would have dreamt any earlier, the years of plenty would have been sooner, the years of famine would have been earlier, and Yaakov would have made contact with Yosef earlier before the twenty two years ended. Hashem therefore waited two extra years for Paroah to dream to finalize the twenty two years.Zera Shimshon continues to ask that how can it be that Yosef stayed in jail for two extra years solely so his father, Yaakov, would receive the punishment he deserved? Where is the justice?Zera Shimshon answers this question by quoting a Rashi at the end of last week’s parsha that Yosef ALSO deserved to be punished because he put his trust in the Saar HaMashkim.Zera Shimshon concludes that these two reasons don’t contradict each other but, on the contrary, they complement each other. Meaning, if Yaakov didn’t deserve to be punished for not fulfilling the Mitzvah of Kibud Av V’aim, then Hashem would have found a more lenient punishment for Yosef.And if Yosef didn’t deserve to be punished then Hashem would have caused some other way to delay Yaakov’s coming together with Yosef.It was only that they both deserved to be punished did Hashem keep Yosef in jail and delay Yaakov’s coming to Mitzrayim! HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh. The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...”If you would like to automatically receive a d'var Torah of the Zera Shimshon every week send an email to Shevachp@gmail.com.If you are interested in buying your own copy of the Hebrew version of Zera Shimshon Call 05271-66-450 in Eretz Yisroel or 347-496-5657 in the U.S.A.You can now HEAR shiurim of Zera Shimshon on Kol Halashon: In E. Yisroel (Hebrew, English, Yiddish) 02-80-80-600 In U.S.A. 716-229-4808 London: 0333-300-2515 See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Parshas Vayaishev וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן:(בראשית לז/א)“AndYaakovdwelled in the land of his forefathers (Breishis 37/1)”TheMidrashcomments, "AndYaakovdwelled": It is written (in the prophetYeshaya), 'When you cry (to Hashem) your group will be saved'-the Rabbis learned; you and your children's coming together saved you and them from the hands of Eisav... (The possuk inYeshayaconcludes) 'and those who trust in me will inherit the land and become heirs to the Holy Mount'- this is referring toYaakov(like it says) 'AndYaakovdwelled'."The Medrash teaches that becauseYaakovand his children did not run away from Eisav,they were saved fromEisav'smurderous plans and because they trusted Hashem they were saved and inherited Eretz Yisroel.Zera Shimshonasks, firstly, were does Chazal see that it was the fact thatYaakovand his children stayed together and did not run away that caused them to be saved?Secondly, where do we see thatYaakovtrusted inHashemto such a degree that the Medrash describes him “and those who trust in Hashem will inherit the land..."?Zera Shimshonexplains that normally people run away fromdangerous situations like we find in the days of Mordechai HaTzaddik. Chazal(Megila16/a) teach us that whenMordechaiwould meetHamanhe ordered all of histalmidimto run away so Hamanwould not harm them. Why then didYaakov's children"stick around" and not run away or hide?Even more than this; why didYaakovhimself "look for trouble" and meet withEisav?The answer is that Yaakov and his childrenhad tremendous trust, bitachon, in Hashem that Hashem would protect them and therefore Yaakov had no problem meeting with Eisav and his children did not feel any need to run away from him.Zera Shimshon asks that a possuk in last week's sedra seemingly totally contradicts this idea! It is written there (Braishis 32/8), "And Yaakov was greatly frightened..." If Yaakov completely trusted Hashem why was he so afraid?Zera Shimshon explains that there is no contradiction. True, Yaakov felt fear however he used this emotion of fear as a vehicle to put his trust in Hashem! (For instance, if a person is very calm because he is not aware of an impending tragedy he isn't putting his trust in Hashem. He simply does not know what is about to happen. It is only if he is aware of the dire situation and in spite of it stays calm because he knows that Hashem will help and protect him can he be called one who puts his trust in Hashem. Sh. P.)This is not the only place that we find fear brings us close to Hashem. Chazal (Mishna Rosh Hashana 3/8) describe that when Bnei Yisroel fought with Amalek, '...as long as Yisroel would look upwards and subject their hearts to their Father in heaven they prevailed, and if not, they fell.' The fear Bnei Yisroel had in the war against Amalek caused them to "subject their hearts to their Father in heaven".Although we now understand how Chazal saw that Bnei Yisroel had trust in Hashem we still have to understand how Chazal knew that this caused their being saved from Eisav?The answer is, that the standard result of having bitachon in Hashem is being protected by Hashem, as it is written in the Gemara (Menochos29/b); Whoever puts his trust inHashem, will have shelter in this world and in the World To Come.-----------------------------------2-----------------------------------וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן:(בראשית לז/א)On the possuk "And Yaakov dwelled in the land..." Rashi explains, "Yaakov asked to live in tranquility, the troubles of Yosef sprang upon him. Tzaddikim seek tranquility. HaKadosh Baruch Hu said, “What is prepared for the tzaddikim in the world to come is not sufficient for them, they seek [also] to dwell in tranquility in this world?!”Zera Shimshon asks why did Hashem get angry at Yaakov for wanting to have his reward of Olam Habbah in this world instead of waiting to receive it in the proper time; in the next world? We find in the Medrash that Yaakov Avinu was so wealthy that it was as if he had a taste of Olam Habbah. We see from there that it IS possible to receive our reward for our good deeds in this world. Therefore why was it wrong that he also wanted it to be tranquil in this world?Zera Shimshon answers that there is a difference between receiving reward and asking for it. For instance, it happens that sometimes a lender or worker will receive the money that is owed to him before it is due. When this happens obviously the lender or worker is very happy. Even though the one who owes the money sometimes does give it early, it is still improper for him to ask for it!Although Yaakov received wealth and experienced a taste of Olam Habbah it still wasn't the right thing to ask for additional Sachar.However, the answer is still not complete. We still have to understand why Hashem got angry at Yaakov? Hashem was upset with him to such a degree that Hashem even punished him (with the troubles of Yosef). A boss (or one who borrowed money) doesn't get angry when the one to whom he has to pay asks for the money owed to him before the due date, he just says that it is not possible.Zera Shimshon answers in light of a machlokes in the Gemara Brachos concerning on whom Hashem bestow goodness in this world. R' Yochanan in the name of R' Yossi holds that Hashem bestows good only on perfect tzaddikim. R' Meir argues and holds that Hashem has mercy on people who he wants to be merciful towards them. We cannot understand the decisions and ways of Hashem and even absolute tzaddikim can suffer and absolute reshaim can enjoy life.According to R' Meir a person's wealth and prosperity is no proof to his righteousness. It could be that even though on the outside it seems that the person is a great tzaddik, he is really sinful in his insides and Hashem has mercy on him and gives him a good life, independent of his true level. And a tzaddik who suffers could really be a total tzaddik who, for reasons known only to Hashem has a difficult life.On the other hand according to R' Yochanan a person who is prosperous and content with his life shows that he is a tzaddik and a person who suffers is certainly a rasha.According to this, posits Zera Shimshon, a person who asks Hashem to give him his reward in this world is relying on R' Yochanan in the name of R' Yossi and he believes that he really deserves it. However Hashem is not content with this because if Hashem will grant him his request because of the reason of R' Yochanan, then people who will see other tzaddikim who suffer (because of the opinion of R' Meir) will look down at them and think that they are not really tzaddikim.Since his request causes a defamation of the character to the other tzaddikim it comes out that he is not an absolute tzaddik and therefore Hashem is angry at his request!-----------------------------------3-----------------------------------וַיֵּשֶׁב יַעֲקֹב בְּאֶרֶץ מְגוּרֵי אָבִיו בְּאֶרֶץ כְּנָעַן:(בראשית לז/א)AndYaakovdwelled in the land of his forefathers.(Breishis 37/1)On thispossuktheMidrashcomments, "AndYaakovdwelled"- It is written (inYeshaya), 'When you cry (to Hashem) your assembly will save you'-the Rabbis learned, 'your assembly and your children's assembly saved you from the hands ofEisav' ..."It was the merit ofYaakovand the merit of his children that saved them fromEisav.Zera Shimshon asks why the Medrash mentions the merit of his children. Why weren’t his merits enough?Zera Shimshon answers in light of the Medrash (Yalkut Shimoni Shoftim remez 51) Eisav will fall in the hands of Rachel's children (Yosef and Binyamin) and not in the hands of the children of the other brothers. There are two reasons for this. Firstly, so when the other Brothers come to kill Eisav, Eisav will not be able to persuade them that they have not right to kill him because they are no better than him. Just like Eisav tried to kill his brother (Yaakov) so too they tried to kill their brother (Yosef). And secondly, Eisav can argue that he doesn't deserve to be killed. He had a good reason to chase after Yaakov because Yaakov stole his birthright and the blessings that were meant for him. These arguments, however, are powerless against Yosef. He never tried to kill his brothers and even though his brothers tried to harm him, he did not seek revenge.There is, however, one argument that Eisav can use against Yosef; why does he not have mercy on him like he had on his brothers?In truth this argument is also weak because the Brothers regretted that they planned to kill Yosef. When Yehuda suggested that they sell Yosef into slavery instead of killing Yosef the Brothers agreed with him. On the other hand, even after we are sold to Eisav as slaves he continues to persecute us.According to this, concludes Zera Shimshon, we can now understand the reason the Medrash mentions that we were saved from Eisav also in the merit of Yaakov's children. It is to teach us that ALL the brothers were tzaddikim. We are saved not only in the merit of Yosef who never tried to take revenge and harm his brothers but also in the merit of the other Brothers who although initially wanted to kill Yosef, eventually regretted their decision.HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh. The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...”If you would like to automatically receive a d'var Torah of the Zera Shimshon every week send an email to Shevachp@gmail.com.If you are interested in buying your own copy of the Hebrew version of Zera Shimshon Call 05271-66-450 in Eretz Yisroel or 347-496-5657 in the U.S.A.You can now HEAR shiurim of Zera Shimshon on Kol Halashon: In E. Yisroel (Hebrew, English, Yiddish) 02-80-80-600 In U.S.A. 716-229-4808 London: 0333-300-2515 See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Parshas Vayishlachקָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת:הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו כִּי יָרֵא אָנֹכִי אֹתוֹ פֶּן יָבוֹא וְהִכַּנִי אֵם עַל בָּנִים: וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ וְשַׂמְתִּי אֶת זַרְעֲךָ כְּחוֹל הַיָּם אֲשֶׁר לֹא יִסָּפֵר מֵרֹב:(בראשית לב/יא-יג)“I have been diminished by all the kindness and by all of the truth that You have done Your servant; for with my staff alone I crossed this Yarden and I now I have become two camps. Rescue me, please, from the hand of my brother, from the hand of Eisav; else, I fear, he may come and strike me down, mother and children alike. And You said, ‘I will deal bountifully with you and I will make your offspring as the sand of the sea, which is too numerous to count’." (Bereishis 32/11-13)Zera Shimshon is bothered by the order of these pessukim. In the first possuk, Yaakov Avinu expresses to Hashem that since Hashem has been so good to him, he is afraid that Hashem will not save him from Eisav because he has used up his merits. In the next possuk, Yaakov Avinu prays to be saved from Eisav.After that Yaakov Avinu concludes his prayer by reminding Hashem that He promised to do good to him.Zera Shimshon asks, it would seem more appropriate for Yaakovto pray to be saved from Eisav after he mentioned that Hashem promised to be good to him and not after he expresses his fear that he has no merits!Zera Shimshon answers in light of a concept set forth by Torahs Chaim (Babba Metziah 106/A). Hashem performs three types of miracles for three different types of people. For a tzaddik, Hashem performs clear unmistakable miracles that the person does nothing and Hashem changes nature to help the tzaddik.For a person with fewer merits there are two types of miracles.The first type is a miracle completely clothed in nature or in common daily events. For instance, the enemy gets lost on the way, or the animal finds another animal to quell his hunger. In this type of miracle the recipient of Hashem's kindness doesn't even realize that a miracle took place!For the third type of miracle, the person participates slightly but the outcome does not really have too much to do with him. For instance, a weak person kills an attacking lion or conquers a whole army. For such a miracle even though the person took action, since it is obvious that he is not the cause of his being saved he recognizes that Hashem is the One that saved him and is then able to gives thanks to Hashem for His kindness.In light of this, Zera Shimshon explains that Yaakov knew that since Hashem promised to protect him Hashem would surely fulfill His promise. Yaakov was only uncertain in which of the three ways Hashem would do this. Yaakov was afraid that he had sinned and therefore only merited a small miracle, that Hashem would protect him from Eisav in some natural way. This is what he thought in the first possuk, "I have been diminished by all the kindnesses and by all the truth that Y.u have done Your servant".Yaakov saw, however, that Eisav actually came and was ready to fight. Yaakov therefore thought Hashem wants to perform a miracle for which he will pray and thank Hashem. Hetherefore davvened, "Save me from the hand of my brother, from the hands of Eisav, because I'm afraid of him..."On the other hand Yaakov might not have sinned and therefore merited a full open miracle. To cover this possibility Yaakov simply reminded Hashem of the promise, "And Y.u said, "I will surely do good with you and I will make your offspring...."To summarize: Zera Shimshon initially understood that Yaakov requested only one thing from Hashem, to be saved from Eisav. In the first possuk Yaakov expressed his fear of not being saved and in the last possuk Yaakov expresses why he felt Hashem should save him. If this was the case, Yaakov should have made his request to be saved after he expressed why Hashem should save him, not after Yaakov mentioned that he felt he wasn't worthy of being saved.Zera Shimshon concludes; Yaakov only had one prayer to be saved from the hands of Eisav. Yaakov was sure that Hashem would save him, as Hashem had promised him, but he was unsure in what manner Hashem would execute His promise. Therefore, Yaakov davened three different prayers, one for each of the three different possibilities. In the first possuk "I have been diminished by all the kindness..." Yaakov expressed to Hashem that he thought he used up all his merits and Hashem would save him in a natural way.Yaakov then had a second thought that if this would be the case then Hashem would have caused Eisav not to have come at all. Yaakov concluded that it must be that Hashem wants him to pray. He therefore prayed, "Rescue me, please, from the hand of my brother, from the hand of Eisav..."Yaakov wasn't one hundred percent sure that his merits were diminished by all the kindness Hashem had done for him and therefore there existed a possibility that Hashem will perform an open miracle for him. To cover this possibility Yaakov mentioned to Hashem, "And You said, ‘I will deal bountifully with you ...".Since each of these three pessukim are referring to three distinct and unconnected situations there is nothing wrong for Yaakov praying to be saved from Eisav after he mentioned that he was afraid that he had no merits.--------------------------2 --------------------------וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו כֹּה אָמַר עַבְדְּךָ יַעֲקֹב עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה (בראשית לב/ד)And Yaakov sent (heavenly messengers) malachim before him to Eisav his brother... (Braishis 32/4)On this possuk the Medrash comments, "Rav Chama the son of Chanina said, 'We can understand why Yaakov merited to have heavenly messengers (malachim) assist him with the following logic, If five malachim appeared to Hagar, who was merely the maid servant of Sarah, then it is certainly reasonable that they come to aid Yaakov who was a beloved family member. Another proof is, if Eliezer, who was merely the servant of Avraham's family, merited malachim, when he went to look for a wife for Yitzchok, it is certainly reasonable that they come to assist Yaakov who was a beloved family member.'"Zera Shimshon asks why does Rav Chama the son of Chanina bring two sources to explain why Yaakov merited malachim to assist him when he met Eisav?Zera Shimshon answers; Hashem sent malachim to help Hagar and to help of Eliezer for two completely different reasons.The malachim that appeared to Hagar came to comfort her and to relieve her from the humiliation that she suffered under Sarah. Hashem wanted to comfort her, even though she deserved to be humiliated because she was very disrespectful to Sarah.The malachim that traveled with Eliezer served an entirely different purpose. They went so that, in the event that Lavan and Besuel would object to Rivkah marrying Yitzchak, they would convince them to change their mind until they would willingly agree with the shidduch. In actuality this wasn't so crucial. Firstly, Rivkah was willing to marry Yitzchak even if her father and brother didn't agree (as Rashi writes). And secondly, even if she wouldn't consent to go, Eliezer had the choice of taking a shidduch from Anar, Eshkol, and Mamrei. Even though it wasn't so crucial, Hashem still sent malachim to help him.Yaakov hoped to gain these two very same things when he met with Eisav. Firstly, he wanted Eisav to stop humiliating him for taking the Berochos and, secondly but more important, he wanted Eisav to "scrap" his plan to kill him.----------------------------------------3----------------------------------------וַיִּשָּׂא יַעֲקֹב עֵינָיו וַיַּרְא וְהִנֵּה עֵשָׂו בָּא וְעִמּוֹ אַרְבַּע מֵאוֹת אִישׁ וַיַּחַץ אֶת הַיְלָדִים עַל לֵאָה וְעַל רָחֵל וְעַל שְׁתֵּי הַשְּׁפָחוֹת:(בראשית לג/א)R ' Yitzhak said; Why did Ovadiyah receive the gift of prophecy? R ' Yitzhak answered because he hid a hundred prophets in caves, as it is written "For it was so when Izzevel cut off the prophets of Hashem that Ovadiyah took a hundred prophets and hid them, fifty in a cave. The Gemara continues; why fifty in two caves and not a hundred in one cave? R' Eliezer said: He learnt this lesson from Yaakov, who split up his family and belongings into two camps. As it is written, 'The camp which is left, shall escape.' R' Avuhah said: It was because one cave wasn't big enough to hold more than fifty prophets. (Sanhedrin 39b)Zera Shimshon asks in the name of the Maharsha why is the Gemara so sure that Ovadiyah learnt to split the remaining prophets into two groups from Yaakov? Maybe he thought of the idea himself just like Yaakov did?Zera Shimshon answers in light of the Yerushalmi that says; in the Days of Achav there were no informers! On Har Carmel, Eliyahu Hanavi declared that he was the only life prophet left from Achav's massacre. Even though everyone knew that Ovadiyah hid one hundred prophets and Eliyahu lied, no one said anything!This being so, there was no real reason to divide the prophets into two caves. If there was one informer, he would squeal to Achav no matter in how many places Ovadiyah hid them. And if there were no informers, then surely there was no reason to divide them!Since there was no reason for him to split them up, he could not have thought to do it himself but it must be that he did only because he emulated Yaakov Avinu.According to this, Zera Shimshon explains the meaning of the Gemara’s question, "Why only fifty?" since there was nothing to gain, why did Ovadiyah split the prophets into two groups?Zera Shimshon explains R' Eliezer’s answer in light of a Medrash (Bereishis Rabah 76/3) The fact that Yaakov split up his camp teaches us derech eretz, the proper way of conduct, that one should not put all of his money in one corner. We see from this Medrash, explains Zera Shimshon, that Yaakov's splitting up the camps was not a one-time behavior, suitable only in his situation, but rather it is the way to act in all situations and in all times.Zera Shimshon goes even one step farther. It was not only derech eretz to split up the prophets, but if Ovadiyah would not have split up the prophets; the people might have made a big mistake. They may have thought that there really were informers in their midst but Ovadiyah did not hide them in two places because he had complete bitachon (faith) in Hashem even though there was eminent danger. This would be a COMPLETE contradiction to Yaakov Avinu. HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh. The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...”If you would like to automatically receive a d'var Torah of the Zera Shimshon every week send an email to Shevachp@gmail.com.If you are interested in buying your own copy of the Hebrew version of Zera Shimshon Call 05271-66-450 in Eretz Yisroel or 347-496-5657 in the U.S.A.You can now HEAR shiurim of Zera Shimshon on Kol Halashon: In E. Yisroel (Hebrew, English, Yiddish) 02-80-80-600 In U.S.A. 716-229-4808 London: 0333-300-2515 See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Parshas Vayaitzei(וַיִּקַּח אֶת הָאֶבֶן אֲשֶׁר שָׂם מְרַאֲשֹׁתָיו וַיָּשֶׂם אֹתָהּ מַצֵּבָה וַיִּצֹק שֶׁמֶן עַל רֹאשָׁהּ. (בראשית כח/יחAnd he arrived (vayifga) at the place and spent the night there because the sun had set. He took one of the stones of that place and he put it under his head and he laid down in that place. (Braishis 28/11)The Yalkut Shemoni explains the reason the Torah used the word "vayifga" to tell us that Yaakov arrived at Har HaMoriah instead the usual word "v'higia" is to allude to the fact that when Yaakov arrived at this place the "world built a wall" to prevent him from continuing on his journey to Charan. (The word "vayifga" literally means "to collide". In other words he bumped into a wall when he got to that place which caused him to have to stay there.)Zera Shimshon asks why was it so important to the world that Yaakov remain there and not continue on his journey to Charan?Zera Shimshon answers in light of a fascinating excerpt from Pirkei D'Rebbi Eliezer. On thepossuk, "And he (Yaakov) took the stone that was under his head..."Pirkei D’Rebbi Eliezer comments, "What didHashemdo? Hashem stretched out His right foot and sunk this stone into the depths of the earth and Hashem made it a part of the Earth just like a person makes a doorpost to support the lintel (a horizontal support of timber, stone, concrete, or steel across the top of a door or window). This stone is called "even shesia" because this stone is the core of the world and from this stone the world expanded.(On that stone) the Palace ofHashem(Bais Hamikdash) stands like it says, "... and this rock that I (Yaakov) made an altar, will be the Dwelling Place ofHashem."According to Pirkei D'Rebbi Eliezer the foundation of the world was not built at the beginning of creation but rather it was built more than two thousand years later from the stone thatYaakov slept onwhen he was on the way to the house of Lavan.Zera Shimshon explains, since the world obviously wanted to be completed, it therefore built a wall to force Yaakov to sleep on that stone and finish the creation of the world.What still has to be understood, is why didHashemput the finishing touches of the worldspecifically now, beforeYaakovarrived at the house ofLavan? Why couldn't it have waited until Yaakov returned from Lavan'shouse with his wives and children?Zera Shimshon explains in light of thehalachathat a person is allowed to build what he wants on his own property even if his neighbor’s property will eventually be damaged which is called in the Gemorra, "al hanizak l'harchik atzmo". (For instance, one can plant a tree in his own yard even though the roots will eventually spread and damage his neighbor's field.)However there is an exception to this halacha; one is not allowed to do something that will cause immediate and direct damage. For instance, he is not allowed todig a pit in his own field if the digging will immediately weaken his neighbor's wall.(girei dilei)In actually, people and the physical world share the same space and can really damage each other. People damage the world when they acting improperly (like what happened in the days ofNoach).The world damages us by enticing us to doavairosthrough forbidden pleasures. There is however a fundamental difference between the way people damage the world and the way the world damages people.The world damages people immediately. Almost involuntary, a person sees something, the heart yearns for it and then, "slap bang", he executes his heart’s desire. However, people don't cause damage to the world right away. Even when we sin, Hashem warns us, gives us time to doteshuva and only then, if we don't heed the warnings, Hashem punishes the world.In light of this we can understand why it was so important to make the foundation of the world before Yaakov Avinuran away to Lavan.Yaakov didn't just go toLavan'shouse as a place of refuge. He went there to bring into this world the 12 tribes whose existence is the basis and root of all of mankind. (This is symbolized by the fact that the twelve tribes are parallel to the 12 Zodiac signs, the 12 months, and the 12 combinations of the name ofHashem).IfHashemwould have waited to finish creating the foundation of the world until after Yaakov returned from the house ofLavanand after he gave birth to the twelve Tribes, Hashem would not have been able to finish the creation of the world, since, as we said above, the world directly and immediately damages mankind.Therefore it was necessary that Hashem finish the creation of the world at a time when it was considered that there was nothing to damage, before Yaakov begot the twelve Tribes, since mankind was completed only with their births. Since Yaakov had to sleep on the stone that completes of the foundation of the world, the "world built a wall" to force Yaakov to sleep on that stone! See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

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See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

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Parshas Devarim See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

It is written inMesechta Berochos(17/a); WhenR'Yochananwould conclude the study ofthe book ofIyov, he said the following:A person will ultimately die and an animal will ultimately be slaughtered, for all are destined for death.Praiseworthy (Ashrei) is he who grew up inTorah, whose labor is inTorah,who gives contentment and joy to his Creator,who grew up with a good name and who leaves the world with a good name.Shlomo(the king) said (Koheles7/1):“A good name is better than fine oil, and the day of one's death than the day of one’s birth”.Zera Shimshonasks, firstly, exactly what isR'Yochananreferring to when he says Praiseworthy is the man... who gives contentment and joy to his Creator? The phrase, "Who grew up inTorahand whose labor is inTorahis very straightforward; praiseworthy is the man who learns a lot ofTorah. However, "who gives contentment and joy to his Creator" is very general and it is not clear what it means. Does it mean that he did a lot ofmitzvosin general, he has special intentions when he learnsTorahor doingmitzvahs, or does it mean something else?R'Yochanondoesn't specify.Secondly, what does the phrase, "Praiseworthy is one... who grew up with a good name and who leaves the world with a good name" mean. Seemingly having a good name or not is not dependent on the person himself but rather on the way other people look at him. If so, how can we use other people as an indicator of oneself? It is surely possible for atzaddiknot to be liked by bad people and a wicked person can be liked by many people!He answers in light of a passage inMessechta Makkos.In ourparshait is written that a person who killed someone by accident runs to theEir Miklat(a refugee city) for an atonement and in order that the relatives of the one who was killed will not kill him to avenge their murdered relative's blood. He stays there until theCohain Gadolor some other specialCohanimpass away and only then can he leave.TheMishnainMakkos(11a) comments that since the freedom of the killer is dependent on the passing away of one of theseCohanim, the mothers of theseCohanimbrought food and clothing to the ones confined in the refugee cities so they will be comfortable and not pray that their sons will die.Thegemorroinfers from this that if they would have prayed for theKohanim'sdeathHashemwould accept their prayers. TheGemorroasks; how can this be? It is written inMishlei(26/2); As the wandering sparrow, as the flying swallow, so to a curse that is baseless shall come home”.Meaning a baseless curse is not effective and does no harm. What did theseCohanimdo to deserve to die?Thegemorroanswers that theCohanimshould have pleaded for mercy for their generation (that no one will be killed) but they didn't.According to this,Zera Shimshonexplains,R'Yochanonwho said; "Praiseworthy is the one.... who gives contentment and joy to his Creator" is referring to aTzaddikwho constantly prays for the welfare of his generation.Chazalteach us (Yevamos64a) thatHashemyearns for the prayers oftzaddikimand therefore one who constantly prays toHashemcausesHashemto becontent and joyful.The praise thatR'Yochanongives to one "who grew up with a good name" is also referring to theTzaddikwho prayers for the welfare of his generation.It doesn't mean, though, like we originallytranslated that he grew up WITH a good name and that people liked him but rather it means that he grew up IN THE MIDST of good names. Meaning, that since he prayed for his generation that there will be no calamities andHashemaccepted his prayers, it must be that the people of his generation were righteous.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)-------------------------------------------------2-----------------------------------------------וַיִּסְעוּ מֵרַעְמְסֵס בַּחֹדֶשׁ הָרִאשׁוֹן בַּחֲמִשָּׁה עָשָׂר יוֹם לַחֹדֶשׁ הָרִאשׁוֹן מִמָּחֳרַת הַפֶּסַח יָצְאוּ בְנֵי יִשְׂרָאֵל בְּיָד רָמָה לְעֵינֵי כָּל מִצְרָיִם: וּמִצְרַיִם מְקַבְּרִים אֵת אֲשֶׁר הִכָּה יְדֹוָד בָּהֶם כָּל בְּכוֹר וּבֵאלֹהֵיהֶם עָשָׂה יְדֹוָד שְׁפָטִים: (במדבר לג/ג-ד)They journeyed fromRamesesin the first month, on the fifteenth day of the first month; on the day following thePesach(sacrifice),Bnei Yisroelleft triumphantly before the eyes of all the Egyptians. And the Egyptians were busy burying (their dead) becauseHashemhad struck down their firstborn and had wrought vengeance against their gods. (Bamidbar33/3-4)ZeraShimshon asks why are these two incidents, that the Egyptians buried their dead and thatHashemdestroyed their gods, written together in the samepossuk(possuk4)? Seemingly they are two unrelated events that happened to happen at the same time.He answers in light ofRabeinu BechiyainParshas Bowho writes that on the night ofmakkos bechorostheMitzryaiimwere so involved with all of their dead that they didn't even realize that their gods were also destroyed. Only the next morning, when they went to their places to worship did they grasp what happened to their gods.According to this, reasonsZera Shimshon, we can understand the connection between their burying of the dead and the destruction of their gods. It was at the time that they buried their first borns next to their places of worship did they see what had happened to their gods. (In previous generations cemeteries were situated next to places of worship.) Since only at the time of burial did they actually grasp what happened and felt the loss of their gods the two incidents are writtenAccording to this,Zera Shimshonanswers a different question. In the firstpossuk(possuk3) it says, "on the day following thePesach(sacrifice),Bnei Yisroelleft triumphantly before the eyes of all the Egyptians." The fact that thepossukmentions thatBnei Yisroelwent out ofMitzrayim"the day after" and "in front of the Egyptians" indicates that it was not incidental that we leftMitzrayimin the daytime and in front of theMitzrayiim. RatherHashemspecifically wanted theMitzrayimto see us leaving.He asks that if this wasHashem'sintent then seemingly it would have been better for us to leave in the night, right aftermakkos bechoros.Firstly, at that time it was "in front of theMitzrayiim" since at that time they were driving us out ofMitzrayim.Secondly, there was a disadvantage to wait until the morning; after all thebechorosdied there was a good chance thatParoahwould go back on his promise to letBnei Yisroelleave, just as he did in the previousmakkos.However according to the above, reasonsZera Shimshon, it is very understandable.Hashemthat we will see that the pain of theMitzrayiimwhen they saw the uselessness of their gods. However, at night they still didn't grasp what really happened.Hashemtherefore waited for "the day following thePesach(sacrifice)" when they felt the pain of their loss to take us out in front of them.Conlcudes,Zera Shimshon, this is also why there was no concern forParoahto go back on his promise. Since only in the morning did he actually feel the pain of losing his gods, it was as if that was time of the plague.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)---------------------------------------3--------------------------------It is written in this week'sHaftorah, "What wrongdoings did your forefathers see in Me that they distanced themselves from Me.."Zera Shimshonasks why didHashemmention that the reason that the Jewish Nation "distanced themselves" fromHashem(i.e. stopped keeping Hismitzvos) was because they thought thatHashemdid some wrongdoing? Why didn't He just rebuke them that they distanced themselves from Him?He explains in light of a very interesting ruling of theShulchan Aruch(Yoreh Daya236/6). TheShulchan Aruchrules that two people who make an agreement between each other, and one of them breaks the agreement then the other one is automatically exempt from his commitment.For instance, a man and a lady swore that they would marry each other by a certain date. When that date arrived one of the parties willfully ignored the agreement and simply didn't show up. Since one of the parties didn't "keep their part of the bargain" then the other party is exempt from the agreement and is allowed to get married to someone else. However, the one who didn't keep the agreement is still bound by the oath and cannot marry someone else.This is only until the other person didn't get married to someone else. After the second party married someone else, since now they didn't "keep their part of the bargain", then the one who broke the agreement is also annulled from the oath.There is a covenant between the Jewish Nation andHashem. The Jewish Nation swore to keep all ofHashem's mitzvosand not to worshipavodah zarah. Correspondingly,Hashemswore to the Jewish Nation that He would never abandon them and that He won't exchange them for another nation.According to thisZera Shimshonexplains the abovepossukfrom theHaftorah.WhenHashemsaw the Jewish Nation leave the Torah way and worshipAvodah ZaraHe asked them "What wrongdoings did you see in Me". Meaning, if I would have abandoned you and not kept My part of the covenant, then I would understand why you worshippedavodah zarah(in accordance to the above ruling of theShulchan Aruch). If this was the caseHashemwould not have rebuked them.HoweverHashemsaid that He blessed our forefathers. And even after we didn't fulfill our part of the covenant and we worshippedavodah zarahand you didn't keepHashem'scommandments inMitzrayim, He continued to keep His promise and He gave us great riches when He took us out ofMitzrayim.Only afterHashemmentioned that He never broke the covenant with us was He able to rebuke the Jewish Nation for their breach of the covenant and distancing themselves from Him!In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh.The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...” See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Pinchusthe son ofElazarthe son ofAharontheKohainhas turned My anger away fromBnei Yisroelby his zealously avenging Me among them, so that I did not destroyBnei Yisroelbecause of My zeal.(Bamidbar 25/11)Rashiexplains;Pinchusthe son ofElazarthe son ofAharontheKohain:Since the tribes were mocking him, saying, Have you seen the son ofPuti, whose mother’s father (Yisro) fattened calves for idols (Rashi,Shemos6/25), and who killed a leader of an Israelite tribe? For this reason, theTorahtraces his lineage toAharon.Rashiseemed bothered why theTorahwrote the lineage ofPinchusin ourpossuksince it was already written fourpessukimearlier when theTorahrelated the actual incident ofPinchuskillingZimri.Rashianswers; afterPinchuskilledZimrifor acting licentiously with the daughter of the ruler ofMidiyan,Kazbi bas Tzur, the people mocked and ridiculed him since his own grandfather served idols. In order to discredit their argument, theTorahwrote that although on his maternal side his grandfather served idols, on his paternal side he was the grandson ofAharon.Zera Shimshonasks, their ridiculing had no base and was completely non-sensible! IfPinchusdid the correct thing in such a situation, why should it matter who his grandfather was? Even if he himself once served idols and didteshuvathere would be nothing wrong with him stopping other people from doing such an act, and all the more so that it was his grandfather who was the idol worshipper and not him!How does mentioning that his paternal grandfather wasAharonrefute their argument? The fact that theTorahwrote only his paternal lineage doesn't change the fact that on his mother's side he stems fromYisrowho in the beginning of his life served idols.Zera Shimshongives an answer based on two statements ofChazal.The first one;Rashiquotes aChazalthatBnei Yisroel'simmoral conduct with the women ofMidyanled them to also worshipMidyan’sidols. Themedrashwrites (Bamidbar Rabbah20/23) because of this,HashemtoldMosheto appoint the leaders of the people to be judges and they should judge, convict, stone and then hang the offenders, which is the punishment for idol worshipping. When they do this, they will quellHashem'sanger.Secondly, inGemara(Sanhedrin36b) theRambam passkens(Hilchos Sanhedrin2/1); we appoint to theSanhedrinKohanim,Levim, andYisroelimof lineage of fine repute who can marry aKohain. This is derived from thepossuk (Bamidbar11/16): "And they should stand there with you" which implies that they should resemble you,Moshe,in wisdom, the fear of heaven, and in lineage.According to these two excerpts, explainsZera Shimshon, we can explain that the tribes thoughtPinchuswas part of aBais Dinthat convicted Zimri of idol worshipping and when he killedZimrihe was carrying out thepessak(ruling) ofBais Din. The tribes argued thatPinchus'smaternal grandfather was an idol worshipper, which makes his mother a convert, this disqualified him from being a judge, therefore it disqualified the judgement that was made aboutZimri, and it turnedPinchusinto a murderer of a "non convicted" person!However they made a big mistake.Pinchusdid not killZimribecause hisBais Din passkenedthatZimrideserved to be killed for serving an idol.PinchuskilledZimribecause of theHalacha(Rambam Hilchos Isurray Biah12/4); whenever a man has relations with a gentile woman in public, i.e., the relations are carried out in the presence of ten or more Jews, if a zealous person strikes him and kills him, he is considered praiseworthy and ardent. This applies whether the relations were in the context of marriage or licentious in nature. This matter is aHalachaconveyed toMosheatSinai. Therefore, it made no difference whoPinchus’sgrandfather was.According to this, mentioning thatPinchus’sgrandfather wasAharonwas not to say, "and he was not the grandson ofYisro" because this is simply not true. Rather theTorahis saying that sincePinchusdid what he did because of thehalachaof "a zealous person can strike him" when pure lineage is not needed, it is AS IF he had pure lineage.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)-------------------------------------------------2-----------------------------------------------וְשֵׁם הָאִשָּׁה הַמֻּכָּה הַמִּדְיָנִית כָּזְבִּי בַת צוּר רֹאשׁ אֻמּוֹת בֵּית אָב בְּמִדְיָן הוּא:(במדבר כה/טו)And the name of the Midianite woman who was slain wasKozbithe daughter ofTzur, a national leader of a paternal house inMidian.(Bamidbar 25/15)On the other hand inParshas Mattos(Bamidbar31/8), when theTorahlists the leaders ofMidian, Tzuris written third ("And they killed the Midianite kings...Evi,Rekem,Tzur,Chur, andReba, the five kings ofMidian..."). This implies thatEviandRekemwere more important than him!Rashiexplains, "a national leader: One of the five Midianite kings: “Evi,Rekem,Tzur…” He was the most prominent of them all, as it says, “a national leader.” but he degraded himself by abandoning his daughter to unmoral behavior,Tzuris listed only as the third [leader]."Zera Shimshonasks, ifRashiwrote that the people oustedTzurfrom being the head leader, then it would be understandable why he is written third. In the beginningTzurwas the head leader and now he was third in command. However,Rashiwrites thatTzurdegraded himself and his family. This implies that in actuality he kept his position of being the head! This being so, what is theTorahteaching us by listing him third?Zera Shimshonanswers that there are three ways a person qualifies to be a king; he comes from an elite family, he is very wise, or he is very wealthy (likeChazalteach us was the case withAchashvairos). The most inferior way to become a king is from a person’s riches.Therefore, explainsZera Shimshon, before he sent his daughterKozbito corruptBnei Yisroelhe was the highest leader inMidyanfor all three of these reasons. He came from an elite family, he was wise and he was wealthy.However, afterTzurdegraded his daughter to do such an indecent act the only reason he remained the leader was because of his wealth. To allude to the fact that it is only because of the third reasonTzurremained a king, the Torah wrote him thirdIn the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)---------------------------------------3--------------------------------וּבַחֹדֶשׁ הַשְּׁבִיעִי בְּאֶחָד לַחֹדֶשׁ מִקְרָא קֹדֶשׁ יִהְיֶה לָכֶם כָּל מְלֶאכֶת עֲבֹדָה לֹא תַעֲשׂוּ יוֹם תְּרוּעָה יִהְיֶה לָכֶם: וַעֲשִׂיתֶם עֹלָה לְרֵיחַ נִיחֹחַ לַידֹוָד פַּר בֶּן בָּקָר אֶחָד אַיִל אֶחָד כְּבָשִׂים בְּנֵי שָׁנָה שִׁבְעָה תְּמִימִם: (במדבר כט/א-ב)And in the seventh month, on the first day, there shall be a holy convocation for you; you shall not perform any mundane work. It shall be a day ofshofarsounding for you. You shall offer up (lit. make) a burnt offering... (Bamidbar29/1-2)TheMedrashcomments, "Rav Tachliphaasks, in all themusoffimof the otherYom Tovimit says that you should bring thekorbonas a sacrifice but here onRosh Hashanait says that you should make it!Rav Tachliphaexplains,Hashemsaid toYisroeltoday I,Hashemlook at you as if you were newly created, as if I created you a new being!"Rav Tachliphalearns the phrase "you should make" does not go on themussafsacrifice, but rather it means through themussafyou make yourself.Zera Shimshonasks how do we benefit from the fact that we are re-created onRosh Hashana?Zera Shimshonanswers in light of a concept that he mentions in other places; even after one doesteshuvafor a sin he committed the purification process is not over. AlthoughHashematones for what we did, we still have to be cleansed from the pleasure that we got for doing the specific sin. Sometimes this is done through suffering and pain (yissurim) and sometimesHashemcleanses us simply through great mercy. This is the meaning of what we say at the end of the confession onYom Kippur“Erase our sins through Y.our great mercy but not throughyissurim.”A proof to this idea is found inTalmud Yerushalmi(Bikkurim) aTalmid Chacham, someone who gets married, and a leader ofKlal Yisroelare granted atonement for their sins.Zera Shimshonasks how do we understand thisGemara? If these people didn't doteshuvawhy should their status atone for them? If they did doteshuva, why do they need their status to atone for them? Why isn'tteshuvaenough?From here we can extrapolate the above concept; even when these people actually doteshuvait is not enough to be TOTALLY pure. Most people still need to endureyissurimto complete the purification process. TheYerushalmiteaches us that the status of these three types of people, after they doteshuva, totally purifies them without having to sufferyissurim.In light of the above we can now understand the benefit being re-created onRosh Hashana. TheMedrashteaches us that when a person sins and brings akorbon, thekorbonbrings us closer toHashem. However that person is still not completely pure. The pleasure that he had when he did the sin still taints hisneshama.OnRosh Hashanahit is different. The tremendouskedushaof the day doesn't only bring us close toHashem,but it makes us into a new being, just like a convert who converts is considered re-born and becomes a new person to such a degree that he is not held responsible for that he did before the conversion (according to one opinion in theGemara), so to onRosh Hashanahthekedushaof the day totally remakes us, and if we doteshuvathere is no need for any "yissurim" to fully purify us!In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh.The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...” See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

To download printable pdf of these divrei Torah clickhere. See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

On thepossuk(Bamidbar19/2), "And these are the statues of theTorah..." theMedrash(Bamidbar Rabbah19/3) comments;R'YehoshuaofSichninin the name ofR'Levisaid; There are fourhalachostheyetzer horaridicules because they seem to be self-contradicting. (1) The prohibition to marry a brother's wife after he dies or divorces her, however if the brother dies childless, then in most situations, there is amitzvahfor the living brother to marry her. (2) The prohibition to wear a garment ofshatnez(a garment made of wool and linen) however it is permitted to put woolentzitzison a linengarment. (3) The goat sent down toAzazaelonYom Kippurcauses the person who sends it out of the camp to becometommay(defiled) and at the same time it cleanses the souls of the whole Jewish nation from their sins. (4)Theparah adumah(red heifer) renders those who prepare it to becometommaywhile at the same time the person on whom it is sprinkled becomestahor.Zera Shimshonwas bothered by the fact that the list ofmitzvosseems to be mentioned out of order. The first prohibition mentioned, not to marry a brother's wife, is written inVayikra(20,21) while the second prohibition mentioned, not to wear a garment ofshatnez, is written earlier inVayikra(19,19). The nextmitzvahmentioned, the scapegoat sent to the wilderness onYom Kippur,is written before both of them inVayikra(16,8) while the lastmitzvahmentioned,parah adumah, is written after all of them. Why didR'YehoshuaofSichninmention them in this order?Zera Shimshonexplains, each of these fourhalachosunto themselves is really not at all self-contradictory and theYetzer Horadoes not ridicule them because it cannot explain each one of thesehalachosby themselves. The problem is that there is a difficulty with each explanation from thehalachathat is written adjacent to it. ThereforeR'YehoshuaofSichninlisted themitzvosin this specific order because this is the core of theYetzer Hora’smockery.TheRakantigives a clear explanation why the prohibition ofshatnezdoes not contradict the fact that it is permitted to put woolentzitzison a linen garment. The letters ofshatnezin Hebrew (shin,ayin,tess,nun,zayin) spell "Sattan oze"with means a powerful persecutor and refers to a certain bodiless being that harms people. The wearing of such a garment, that is made up of the letters of its name, strengthens this malicious being. The reason it is permitted to put woolentzitzison a linen garment and we are not afraid that we are strengthening this being is because it is being used for amitzvah, the sanctity of themitzvahacts as a protection. This makes perfectly good sense.The nextHalachamentioned, the scapegoat ofYom Kippur, weakens this explanation. If our postulate is true that the performance of amitzvahprotects from negative forces, why then did the person who escorted the scapegoat toAzazaeland was involved in amitzvahbecometommay? Why didn't themitzvahthat he did protect him just like themitzvahoftzitzisprotect him from the "Sattan oze"?TheShachon theTorahgives a very understandable explanation why the scapegoat toAzazaelcauses the one who escorts it to betommayand at the same time it causes the “nefesh" ofKlal Yisroelto becometahor. He explains that the scapegoat carries on it its head many many "prosecutors" againstKlal Yisroel. Meaning, when anyone inKlal Yisroelsins they create a "prosecutor" like we learn inPirkei Avos(4,13). When theKohan Gadolplaces his hands on the scapegoat and confesses our sins he also said one of the Holy Names ofHashemand stuck all of these "prosecutors" on its head so that they will all go toAzazailand not argue against us beforeHashem. TheShachexplains that because there are so many of these beings on its head it could not walk by itself and the one who was meant to escort it toAzazailhad to carry it. Since he touches it, he becomestommaywhile the "nefesh" of the rest ofKlal Yisroelwho don't touch it became purified.Although on the surface this seems to be a good explanation, theHalachathat one may put woolentzitzison a linen garment, which is listed right before thisHalacha,weakens it. We learnt from theHalachaoftzitzisthatmitzvahsprotect and chase away the negative forces of the universe so why doesn't themitzvahof sending the scapegoat protect him from negative powers? Why did he becometommay?There is a very simple answer for this, themitzvahof sending the scapegoat does not have the strength to block the negative forces like themitzvahoftzitzisbecause themitzvahof sending the scapegoat toAzazaelis not an essential part of theYom Kippurservice in theBais Hamikdash. Even if the scapegoat was not sent away there can still be atonement. This is different than themitzvahoftzitzisthat any four cornered garment that a man owns and wears needs to havetzitzison its corners.However this answer is also invalidated by theHalachaofparah adumah. Any one detail that is missing in the preparation of theparah adumahrenders the whole solution to be worthless and still everyone involved in the preparation of it becomestommay.TheShachalso gives a very understandable explanation of why theparah adumahcauses the one that prepared it to betommayeven though the one on whom it is sprinkled becomestahor. TheShachexplains that the people who prepared theparah adumahbrought on themselves negative forces in its dormant and potential form but not in its active form, in order that they will be able to draw out thetummahfrom the person who wastommaysince "an individual finds its own type" (motza min ess minno).This seems to be a good explanation; however it is weakened by what we learnt from theKohan Gadol,the performance of amitzvahitself is enough to drive away the negative forces. If this is true, then why wasn't their performance of themitzvahof preparing theparah adumahenough to drive away the negative forces that make themtommay?Since theyetzer hora’sarguments are based on differenthalachos,R'YehoshuaofSichninarranged thehalachosaccording to their relevance to each other and not in the chronological order that they appear in theTorah.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.This issue is being sponsored in thanks to Hashem for the birth of the baby Michael Binyamin ben Dan."And just like he entered the covenant of Avraham Avinu he should enter the world of Torah, the Chuppah and good deeds."-------------------------------------2-------------------------------------ולֹא הָיָה מַיִם לָעֵדָה וַיִּקָּהֲלוּ עַל משֶׁה וְעַל אַהֲרֹן: (במדבר כ/ב)On thepossuk(Bamidbar20/2), "And there was no water for the congregation...”Rashiexplains; from here we learn (theTorahwrote immediately after thepossukthatMiriamdied that there was suddenly no water) that the well that provided water forBnei Yisroelin the Desert for the whole forty years was in the merit ofMiriam.Zera Shimshonasks why didRashistress that the well was in the merit ofMiriamfor the WHOLE forty years.Rashicould have simply written that the well was in the merit ofMiriamand we would have understood that this means the whole forty years!Zera Shimshonanswers in light of theMaharsha's reconcilement of a seeming contradiction between twoGemara’s.It is written inMesechta Taanis(9a)R'Yossi, son ofR'Yehudasaid: "Three good providers rose up for the Jewish people;Moshe,Aharon, andMiriam. And three good gifts were given in their merit... The well was given in the merit ofMiriam."From here we see that the well was given in merit ofMiriam. (LikeRashiwrites here.)However, it is written differently inBabba Metzia(86b). There it is written;R'Chamathe son ofR'Chaninasaid and similarly theYeshivaofR'Yishaeltaught: In reward of three (acts of hospitality ofAvraham, Bnei Yisroel) merited three (rewards). In reward for the curd and milk...in reward for "And he stood over them"...and in reward for, "Let now a little water be fetched" they merited the well ofMiriam.From here we see that the well was given in the merit ofAvraham!The obvious question is, "Was the well given in the merit ofAvrahamor was it given in the merit ofMiriam?"TheMaharshaexplains, these two statements are not contradictory. If we would have received the well ofMiriamonly in the merit ofAvrahamit would have been something temporary and we would have not been able to benefit from it the whole forty years. However, because ofMiriam'smerits we had it more permanently.Zera Shimshonasks on theMaharsha'sexplanation; how did theMaharshaknow thatMiriam'smerits were stronger thanAvraham's? Why didn't theMaharshasay that if the well was inMiriam'smerit it would have been temporary but since it was also in the merit ofAvrahamit was permanent?Zera Shimshonanswers that this question also botheredRashiand for this reasonRashiwrote "the WHOLE forty years".Rashiis telling us that from the fact thatHashemtook the well away from us immediately afterMiriam'spassing, shows that it was in her merit that we benefited from it "the WHOLE forty years" and notAvraham's. Because if it was inAvraham'smerit why whenMiriampassed away did we immediately lose the well!In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.This issue is being sponsored in thanks to Hashem for the birth of the baby Michael Binyamin ben Dan."And just like he entered the covenant of Avraham Avinu he should enter the world of Torah, the Chuppah and good deeds."---------------------------------------3--------------------------------קַח אֶת הַמַּטֶּה וְהַקְהֵל אֶת הָעֵדָה אַתָּה וְאַהֲרֹן אָחִיךָ וְדִבַּרְתֶּם אֶל הַסֶּלַע לְעֵינֵיהֶם וְנָתַן מֵימָיו וְהוֹצֵאתָ לָהֶם מַיִם מִן הַסֶּלַע וְהִשְׁקִיתָ אֶת הָעֵדָה וְאֶת בְּעִירָם:"...You shall bring forth water for them from the rock and give (ess) the congregation and (v'ess) their livestock to drink." (Bamidbar20/8)Rashiexplains (the fact thatHashemalso gave the livestock to drink) teaches us thatHaKodesh Baruch Huhas compassion forBnei Yisroel'spossessions.Zera Shimshonasks, how didRashilearn from thispossukthat the reasonHashemgave the animals to drink was because of His compassion? Maybe, He was simply responding to their complaint of (Bamidbar20/4), "Why have you brought the congregation ofHashemto this desert so that we and our livestock should die there?"Secondly, why does thepossukhave to teach us thatHashemhas mercy onYisroel'slivestock?Hashemhas mercy on all creatures!He explains, that to answer these two questions we first need to understand, what merits didBnei Yisroelthink they had, that gave them the right to ask for water to drink. They were constantly complaining and grumbling about their lot. What gave them thischutzpato think that they deserved water to drink?He suggests thatBnei Yisroelrealized, that their spiritual level was deficient at that time, and therefore they didn't demand water to drink in their own merits, but rather in the merits of their animals! (LikeChazalteach us (Medrash Rabah Vayikra27/1) was the case in the days of Alexander the Great)!According to this,Zera Shimshonexplains, we can understand the first question of howRashiderived thatHashemwasn't just responding to their complaint. IfHashemgave them water to drink only in response to their complaint then it should have been written in thepossuk, "give the congregation and their livestock to drink" without the word "v'ess" before the phrase "their livestock". Firstly, this was language of their complaint. Secondly, if there is no word that separates "we" and "and our livestock" this shows that there is one reason for both things.The addition of the word "v'ess" indicates that there were two different reasons for giving the water to the people and the livestock. The main reason;Bnei Yisroelmerited the water in their own merits, contrary to what they felt and in spite of all of their complaints. (We see from here how muchHashemloves us even when we don't act up to par.- Sh. P.)The animals received water because "HaKodesh Baruch Huhas compassion onBnei Yisroel'spossessions".The answer to the second question is; it is true thatHashemhas compassion on all of His creations. However, we might have thought, thatHashemhad mercy ONLY on the animals, and that in their meritHashemgaveBnei Yisroelto drink. ThereforeRashisays that this was not the reason, but rather it was because "HaKodesh Baruch Huehas compassion onBnei Yisroel'spossessions"In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.This issue is being sponsored in thanks to Hashem for the birth of the baby Michael Binyamin ben Dan."And just like he entered the covenant of Avraham Avinu he should enter the world of Torah, the Chuppah and good deeds."HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh.The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...”-------------------------------------------------To receive a d'var Torahfrom Zera Shimshon every week Click here.To download Zera Shimshon in Yiddish presshereTo download Zera Shimshon in Ivrit presshereTo download זרע שמשון מנוקד presshereTo download זרע שמשון המבואר presshereTo download another d'var Torah in English presshere See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

Ravsaid: The wife ofOhn, son ofPeles,saved him. She said to him: What is the difference to you? Ifthisteacher,Moshe, isthe leader,youarethe student. And ifthisteacher,Korach, isthe leader,youarethe student.Why are you getting involved in this matter?Ohnsaid to her: What shall I do? I wasone of thosewho took counsel and I took an oaththat I would be with them.She said to him: I know that the entire assembly is holy, as it is written: “For the whole assembly is holy”(Bamidbar16/3).She said to him: Sit, for I will save you. She gave him wine to drink, caused him to become drunk and she laid himon a bedinsidethe tent.She then sat at the entranceof the tent and exposed her hair.Anyone who cameandsaw her steppedback. In the meantimethe assembly ofKorachwas swallowedinto the ground, andOhn, son ofPeles, was spared...This isthe meaning of thatthepossuk: “The wisdom of women builds her house”(Mishlei14:1);thisis referring tothe wife ofOhn, son ofPeles.And:“Folly plucks it down with her hands” (Mishlei14:1);thisis referring tothe wife ofKorach. (Mesechta Sanhedrin109b-110a)TheMefarshimask why didOhn ben Peles'swife mention,"I know that the entire assembly is holy”? How is the fact that everyone is holy meant to convince her husband not to get involved in the argument betweenMosheandKorach?Rashiexplains that it was not meant to be a reason forOhnnot to get involved withKorach. AfterOhn’swife told him that there is no reason for him to get involved in the fight, since he has nothing to gain, she was worried that her husband was afraid thatKorachwould send messengers to convince him to go, or to take him by force. Therefore, in order to calm him down, she told him that she would sit by the door of their tent with uncovered hair and since "they are all holy" they will not come in to get him.Maharshaquestions this explanation because according to theGemara’sdescription of their discussion it seems that this idea to sit outside their tent with uncovered hair only came to her after they finished their discussion but was not part of their discussion.Maharshaexplains that afterOhn’swife said thatOhnhas nothing to gain he replied that he cannot withdraw himself from the quarrel because he swore that he will come.Ohnfelt that since he was part of the original plan maybe one day he will become the leader and had what to gain.Ohn’swife therefore counter argued by saying "the whole assembly is holy" and therefore he is foolish to think that if there would be some type of re-elections he would be chosen to be the head. Why does he feel that he has a better chance than anyone else since they are all special?Zera Shimshonoffers a different explanation how mentioning "the whole assembly is holy" was meant to persuadeOhnnot to get involved based on an explanation of theYalkut Reuvaina(Parshas Korach).WhenMoshefound out aboutKorach'srebellion he fell on his face, hedavenedtoHashemand immediately calledKorachand his followers to tell them that the next day they will perform a test to see whoHashemreally chose to be thekohanim.Moshetold them thatAharon,Korachand each one of his followers should bring a pan filled withketoresand offer it toHashem. The one from whomHashemaccepts the offering will be the one whomHashemchose. And the others? Well, a non-Kohenwho offersketoresis liable to death at the hands of Heaven, so the one whomHashemdoes not chose will perish.Hashemwas the One who toldMosheto do this test, positsYalkut Reuvaini,and sinceMosheknew the outcome, why did he attempt to make peace withKorach'sfollowers? It would seem that he was being dishonest; leading them to believe that they had a chance to live when he knew what is going to happen!Yalkut Reuvainianswers thatMosheonly knew thatKorachwould perish by fire. He thought that the rest of the followers still had the ability to doteshuvaand not be punished. ThereforeMoshewas not deceitful at all and he did not give them false hope. He knew that they could doteshuvaand be saved. In the end they chose not to doteshuvaand they all perished, but at the time thatMoshetold them of the test they still had the option to save themselves.According to this, explainsZera Shimshon,Ohn'swife mentioned that “everyone was holy” to refuteOhn'sargument that he was stuck and that he had no choice but to go along withKorach.Ohnargued, that since he was one of the heads of the uprising even if he doesn't go with them he will be punished with them as we findBillamwas put to death because he gave the idea toParaohto kill the Jewish boys in the sea. Therefore since he was part of the scheme he for sure will also die.On'swife counter argued that "the whole assembly is holy." Meaning, that sinceMoshewent to appease all ofKorach'sfollowers to save themselves, it must be that they still are capable of saving themselves. Therefore she told him that that option is also open to him and he shouldn't feel that he is stuck and doomed to die See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

It is written in theMishna(Berochos13a);R'Yehoshua ben Korchahasked; Why do we recite the passage ofShemabefore we recite thepassage ofVehayah im shemoa? In order to first accept upon ourselves the yoke of Heaven's rule and after that to accept upon ourselves the yoke of the commandments.And what is the reason thatVehayah im shamoais said beforeVayomer? Because themitzvahof studyingTorah, which is mentioned in the passage ofvehayah im shamoaapplies both by day and by night while themitzvahoftzitzisapplies only by day.Tosafosasks that he doesn't understandR'Yehoshua ben Karchah'squestion, "Why do we recite the passage ofShemabefore we recite thepassage ofVehayah im shemoa?". The reason is simple;Shemais recited beforeVehayah im shemoabecauseShemais written inParshas VeschannonandVehayah im shemoais written at the end ofparshas Eikev125pessukimlater! SinceShemais written beforeVehayait makes sense to recite it first!Tosafosanswers that this explanation did not sufficeR'Yeshoshua ben Korchahbecause if we would reciteKriyas Shemaaccording to the order that it is written in the Torah thenVayomer, the third section ofKriyas Shema,should be recited first since it is written inSefer Bamidbar,at the end of ourparsha, which is many manypessukimbeforeShema!Since we don't readVayomerfirst we see thatKriyas Shemais not read according to the order that the sections are written in theTorah.Tosafostherefore explains that the reason thatR'Yeshoshua ben Korchahthought that the section ofVehaya im shemoashould be recited first, is that it is written in the plural form and addresses all ofClall Yisroelcollectively whereas the section ofShemais written in the singular.Zera Shimshonargues that this answer is a little forced because a section of theTorahbeing written in the plural is not a reason to be written before a section written in the singular.Zera Shimshontherefore gives a different explanation of what botheredR'Yeshoshua ben Korchahin light of an incident written inMesechta Berochos(14b) thatRavonce washed his hands, recitedShema, put ontefillin, anddavvened,in that order.TheGemorroconcludes that thehalachais that one first puts ontefillinand then saysKriyas Shemaand we don't sayKriyas Shemabefore we put ontefillin. The reason thatRavdid it in the reverse order was simply that there was a technical problem,Ravdidn't have histefillinwith him. A messenger was meant to bring him histefillinbut still didn't arrive as the latesttime that one can sayKriyas Shemaapproached. ThereforeRavsaidKriyas Shemawithout histefillinand put them on when the messenger finally arrived with histefillin.From thisGemorro Zera Shimshonlearns that doing amitzvotakes precedence over just learning about it.According to thisZera Shimshonexplains that the reason that the section ofVayomer, which speaks about puttingtzitzison a four cornered garment is written way before the section ofShema Yisroelis to allude to the above principle; doing amitzvo(like puttingtzitzison one's garment) precedes learning (like the acceptance ofHashem'srule).This is also what was botheringR'Yeshoshua ben Korchah.Since the secondparsha,vehaya im shemoa, speaks of acceptance upon ourselves the yoke of performing themitzvoswhy do we say it afterShema? Just like we first put ontefillinand then we sayShemaso too we should first recite the section ofvehaya im shemoaand after that we should accept upon ourselves the yoke of the rule of Heaven!R'Yeshoshua ben Korchahanswers that the doing ofmitzvosonly precedes regular learning but the acceptance of the rule ofHashemis so important that it precedes the acceptance of doing themitzvos.A question still remains, though, why do we put ontefillinbefore we sayShemaand accept upon ourselves the rule ofHashem? Just likeShemaprecedesvehaya im shemoabecause accepting upon ourselves the rule ofHashemis so important so too it should precede putting ontefillin!Zera Shimshonanswers that wearingtefillinis not only an independentmitzvounto itself but it is also an integral part of the acceptance ofHashemrule. Without wearing them it is not consideredthat we "completely acceptedHashem'srule" (Berochos14B). Since it is a necessary componentof acceptingHashem'srule there is obviously no problem to put them on before sayingKriyas Shema.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasMy mother Vichna Bas Chaim EliyahuR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)-------------------------------------------------2-----------------------------------------------אֵלֶּה שְׁמוֹת הָאֲנָשִׁים אֲשֶׁר שָׁלַח משֶׁה לָתוּר אֶת הָאָרֶץ וַיִּקְרָא משֶׁה לְהוֹשֵׁעַ בִּן נוּן יְהוֹשֻׁעַ: (במדבר יג/טז)AndMoshecalled (changed the name of)Hoshaiya ben Nun(to)Yehoshua.On thispossuk Rashicomments 'Yud- "Hay" (the first two letter ofHashem'sname are "Yud" and "Hay") should save you from taking part in the evil plans of the Spies."On the surface it appears thatMoshe davvenedthatHashem(Yud - Kay - Vuv - Kay) should saveYehoshuafrom the bad influence of the other spies. Even though that according toRashi,Mosheonly mentioned the first two letters ofHashem'sname he reallydavvenedto and concentrated on the full Name ofHashem.Zera Shimshonasks that if this was the case why wasn't it enough to write only the first letter, "Yud" instead of the first two letters. And even more difficult, in actualityMosheonly added one letter- "yud" to his name and not "Yud - Hay"!Another question; why didn'tMoshe Rabeinu davventhatKalevwill also be saved?He answers that the the letters "Yud" and "Hay" thatRashimentions are not an abbreviation ofHashem'swhole name. Rather "Yud" and "Hay" is one ofHashem'snames (we mention this Name ofHashemin theShabbos Zemiros- "Kah Ribon Olam).He explains thatMoshechose specifically this name to refer toHashemin light oftheZoharthat explains that the spies were really very righteous people. The reason, though, that they spoke bad aboutEretz Yisroeland persuaded all ofClal Yisroelnot to want to enterEretz Yisorelwas because they suffered from haughtiness and a craving to feel superior. TheZoharexplains that even though they were the heads of their respective tribes in the Desert, they were afraid that when they would enterEretz Yisroel, Moshewould appoint others to take over their positions and that they would lose their special status. To keep their special status they tried their best to stay in the Desert as long as possible!Moshe Rabeinu, who was the most humble of all people, was sure that his closest student, Yehoshua, learned from him and internalized the trait of humility. He wasn't sure though that the others, includingKalevwere truly humble.The Kabbalists point out that the gematria ofHashem'sName "Yud - Hay"is fifteen which is the samegematriaof the Hebrew word for haughtiness- "ga'avah". This teaches us, they explain, that this Name ofHashemdoesn't rest on, stay with, and protect haughty people.According to this, explainsZera Shimshon,Moshedidn't actuallydavventoHashem(through H.s manifestation in the name "Yud-Hay") to save Yehushua. Rather Moshe added the "Yud" to his name just to mention that since Yehoshua was humble then it logically follows that Hashem (through H.s manifestation in the name "Yud-Hay") should be with him and that H. should save him!Therefore there was no need to add both letters toYehoshua'sname. Since the "Yud - Kay" was only to allude toYehoshua'shumbleness it was enough to add only the "Yud" since his name begins with a "Hay".This is also whyMoshedidn't add any letter to the name ofKalev. Moshe didn't know ifKalevwas truly humble or not, since he wasn't a very close student.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasMy mother Vichna Bas Chaim EliyahuR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)---------------------------------------3--------------------------------וַיָּשֻׁבוּ מִתּוּר הָאָרֶץ מִקֵּץ אַרְבָּעִים יוֹם: וַיֵּלְכוּ וַיָּבֹאוּ אֶל משֶׁה וְאֶל אַהֲרֹן וְאֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל אֶל מִדְבַּר פָּארָן קָדֵשָׁה וַיָּשִׁיבוּ אֹתָם דָּבָר וְאֶת כָּל הָעֵדָה וַיַּרְאוּם אֶת פְּרִי הָאָרֶץ: וַיְסַפְּרוּ לוֹ וַיֹּאמְרוּ בָּאנוּ אֶל הָאָרֶץ אֲשֶׁר שְׁלַחְתָּנוּ וְגַם זָבַת חָלָב וּדְבַשׁ הִוא וְזֶה פִּרְיָהּ: אֶפֶס כִּי עַז הָעָם הַיּשֵׁב בָּאָרֶץ וְהֶעָרִים בְּצֻרוֹת גְּדֹלֹת מְאֹד וְגַם יְלִדֵי הָעֲנָק רָאִינוּ שָׁם: עֲמָלֵק יוֹשֵׁב בְּאֶרֶץ הַנֶּגֶב וְהַחִתִּי וְהַיְבוּסִי וְהָאֱמֹרִי יוֹשֵׁב בָּהָר וְהַכְּנַעֲנִי יוֹשֵׁב עַל הַיָּם וְעַל יַד הַיַּרְדֵּן: וַיַּהַס כָּלֵב אֶת הָעָם אֶל משֶׁה וַיֹּאמֶר עָלֹה נַעֲלֶה וְיָרַשְׁנוּ אֹתָהּ כִּי יָכוֹל נוּכַל לָהּ: וְהָאֲנָשִׁים אֲשֶׁר עָלוּ עִמּוֹ אָמְרוּ לֹא נוּכַל לַעֲלוֹת אֶל הָעָם כִּי חָזָק הוּא מִמֶּנּוּ: וַיֹּצִיאוּ דִּבַּת הָאָרֶץ אֲשֶׁר תָּרוּ אֹתָהּ אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר הָאָרֶץ אֲשֶׁר עָבַרְנוּ בָהּ לָתוּר אֹתָהּ אֶרֶץ אֹכֶלֶת יוֹשְׁבֶיהָ הִוא וְכָל הָעָם אֲשֶׁר רָאִינוּ בְתוֹכָהּ אַנְשֵׁי מִדּוֹת: וְשָׁם רָאִינוּ אֶת הַנְּפִילִים בְּנֵי עֲנָק מִן הַנְּפִלִים וַנְּהִי בְעֵינֵינוּ כַּחֲגָבִים וְכֵן הָיִינוּ בְּעֵינֵיהֶם: (במדבר יג/כה-לג)They returned from spying out the Land...They went and came before Moshe and before Aharon and before the entire congregation of Bnei Yisroel... They reported and said, "...However, the nation that dwells in the land is powerful, the cities are very secure and very large and we also saw there the children of the giant. Amalek dwells in the land of the south...Kalev quietened the people... and said, "We shall surely ascend and conquer it, for we can surely do it."But the men who had ascended with him said, "We cannot go against that people for it is stronger than us!" They brought forth to the Children of Israel an evil report on the land that they spied out saying, "The land... is a land that devours its inhabitants!... (Bamidbar 13/25-33)From these pesukim we learn that the meraglim (spies) spoke evilly against Eretz Yisroel twice. Initially they tried to discourage Bnai Yisroel from entering Eretz Yisroel because the enemy is very strong. Kalev counter-argued that Bnei Yisroel have the strength to conquer the land. After that, the meraglim defended themselves and answered that the land devours its inhabitants.Zera Shimshon asks that from the beginning the meraglim's intent was to speak badly against Eretz Yisroel and to persuade Bnai Yisroel not to enter Eretz Yisroel. Therefore, why didn't they mention how the land devours its inhabitants before Kalev spoke? What did they hear in Kalev's words that prompted them to think of this new argument?He answers in light of the Zohar that writes that Moshe taught the meraglim the special holy Name of Hashem. He instructed them that in case the Cannanites are hostile towards them, they can think deeply about this name and be saved.This fact is alluded to in Kalev's words, ""We shall surely ascend and conquer it, for we can surely do it." In Lashon HaKodesh it is written Olow naalle v'yorashnu owso ki. The last letters of the last four words spell Hashem's name "yud" "kay" "vav" "kay", alluding to the fact that through the name of Hashem they will be saved and conquer the land.When the meraglim heard this they tried to prove that the land and its inhabitants are stronger than Hashem, chas v'shalom.They related that wherever they went they saw people dying. They mistakingly reasoned that this can be for one of two reasons. Either because Hashem wanted to divert the Kanaanim's attention from the meraglim. If this wold be true then they argued that Hashem wasn't strong enough to fight them head on (in direct contradiction to Kalev's claim.)And if this wasn't the case, but it was coincidental and natural that so many people died when they were there, then it is a land that devours its inhabitants.In other words the meraglim mentioned that the land devours its inhabitants only after Kalev spoke because they said it in response to what he said. Consequently they certainly had to wait until he spoke before they did!However they misinterpreted the whole story. The meraglim would have been protected from the Kanaanim's hostility by concentrating on Hashem's Name just as Moshe told them. Hashem is immensily stronger than all the nations of the world. However, Hashem chose to protect the meraglim by diverting the Kanaanim's attention in order to keep things as close to nature as possible.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasMy mother Vichna Bas Chaim EliyahuR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh.The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...” See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate

To download printable pdf of these divrei Torah clickhere.For more divre Torah scroll to bottom of this message and click on the appropriate link.וַיִּסְעוּ מֵהַר יְדֹוָד דֶּרֶךְ שְׁלשֶׁת יָמִים וַאֲרוֹן בְּרִית יְדֹוָד נֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה:וַעֲנַן יְדֹוָד עֲלֵיהֶם יוֹמָם בְּנָסְעָם מִן הַמַּחֲנֶה:וַיְהִי בִּנְסֹעַ הָאָרֹן וַיֹּאמֶר משֶׁה קוּמָה יְדֹוָד וְיָפֻצוּ אֹיְבֶיךָ וְיָנֻסוּ מְשַׂנְאֶיךָ מִפָּנֶיךָ:וּבְנֻחֹה יֹאמַר שׁוּבָה יְדֹוָד רִבֲבוֹת אַלְפֵי יִשְׂרָאֵל: וַיְהִי הָעָם כְּמִתְאֹנֲנִים רַע בְּאָזְנֵי יְדֹוָד וַיִּשְׁמַע יְדֹוָד וַיִּחַר אַפּוֹ וַתִּבְעַר בָּם אֵשׁ יְדֹוָד וַתֹּאכַל בִּקְצֵה הַמַּחֲנֶה:וַיִּצְעַק הָעָם אֶל משֶׁה וַיִּתְפַּלֵּל משֶׁה אֶל יְדֹוָד וַתִּשְׁקַע הָאֵשׁ: וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא תַּבְעֵרָה כִּי בָעֲרָה בָם אֵשׁ יְדֹוָד: וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר: (במדבר י/לג-לו ויא/א-ד)It is written in this week'sparsha.They traveled away from the Mountain ofHashema distance of three days.The Ark of the Covenant ofHashemtraveled in front of them a three days journey to seek out a resting place for them.Hashem'scloud kept above them by day, as they moved on from camp. When the Ark began to travel,Moshesaid: Advance,Hashemand let Your enemies be scattered, and Your foes flee before You! And when it rested, he would say:Return,Hashem, and dwell among the myriads and thousands ofIsrael." You on Israel’s myriads of thousands!And the people acted like complainers in the ears ofHashem. Hashem heard and was angered and a fire ofHashembroke out against them, ravaging the edge of the camp. The people cried out toMoshe.Mosheprayed toHashemand the fire died down. He named that placeTavairahbecause a fire ofHashembroke out against them.The rabble in their midst cultivated a craving, and BneiYisroelalso wept and said , "Who will feed us meat? ..."(Bamidbar 10/33-36, 11/1-4)A lot transpired in these eightpessukim.Bnei YisroelleftHar Hashem. The people complained toHashemand as a punishmentHashembrought a fire on the edge of the camp. The rabble in their midst had a tremendous craving to eat meat and complained toHashem. In the middle of theTorahrelating all of these events, theTorahtells us that whenBnei Yisroelwould travel in the Desert from place to place, and thearonbegan to moveMosheprayed thatHashemshould destroy and scatter all of their enemies.Chazal(Shabbos115a) ask that seemingly the mentioning ofMoshe'sprayer when thearonmoved and rested is completely out of place. It would be more fitting for theTorahto mention it inParshas Bamidbarwhen theTorahdescribes howBnei Yisroeljourneyed.One of the explanations that theGemorrogives is that it is specifically mentioned here to, "separate between the narrative of the first calamity and the narrative of the second calamity." TheGemarroasks what is the second calamity and answers, "And the people acted like complainers". TheGemorrocontinues and asks what is the first punishment and answers, "They traveled away from the Mountain ofHashema distance of three days", andR'Chamathe son ofR'Chaninaexplained that this means that they turned away fromHashem. (Mesechta Shabbos115a)Rashiexplains that the wrongdoing of "traveling away from the Mountain ofHashema distance of three days" wasn't really the traveling itself but rather it refers to "The rabble in their midst cultivated a craving, and BneiYisroelalso wept and said, "Who will feed us meat? ..." written sevenpessukimlater.Zera Shimshonquotes theRambanwho asks onRashiwho explains that the first calamity was "the rabble in their midst...". Since this is written after "And the people complained..." how canChazalrefer to it as the "first calamity"?Secondly,Zera Shimshonhimself asks, why did theGemorroexplain what the second calamity was before the first one? When there are two unknowns it is more accepted to explain the first unknown and then the second.Zera Shimshonexplains that the key to answer these two questions is to properly understand why did they chose specifically to complain about the fact that they cannot eat meat. Why was this so important to them?He answers that from the time that they received theTorahatHar Sinai,Benai Yisroelwere prohibited to eat regular slaughtered meat and were allowed to eat only meat of akorbon(sacrifice). (In other words, only the meat of an animal that a part of it was sacrificed on themizbaiachand a part of it was given to theCohanim. They were allowed to only eat the remaining part of that animal.)The reason for this is that eating too much meat causes one to follow hisyetzer horoand to disconnect oneself fromHashemas thegemorro(Berachos32a) explains with amoshol, "A lion only roars when he eats a basket full of meat!" However since a good part of the meat of akorbonis used formitzvostherefore, the remaining meat of akorbondoesn't stimulate theyetzer horroto such a degree.Therefore, explainsZera Shimshon, they craved to eat regular meat because they wanted to disconnect themselves fromHashembut they didn't have the strength to do this. Therefore they desired meat which would put themselves in the hand of theYetzer Horoand then they would be able to go through with their sinful intentions.According to this the sin of "running away fromHar Sinai" and the rabble who asked for meat are really the same sin; the desire to distance themselves fromHashem.According to this we can understand why theGemorroconsiders the sin of the rabble"the first calamity" since it was a continuation and completion of the sin of running away fromHar Sinaiand not an independent and isolated misdeed.This is also the reason that theGemorrofirst asked what was the second calamity before what was first one because even though it was second in time it was a part of the first misdeed.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)-------------------------------------------------2-----------------------------------------------וַיְהִי אֲנָשִׁים אֲשֶׁר הָיוּ טְמֵאִים לְנֶפֶשׁ אָדָם וְלֹא יָכְלוּ לַעֲשׂת הַפֶּסַח בַּיּוֹם הַהוּא וַיִּקְרְבוּ לִפְנֵי משֶׁה וְלִפְנֵי אַהֲרֹן בַּיּוֹם הַהוּא:(במדבר ט/ו)There were men who weretomei[because of contact with] a dead person, and were not able to make thePesachsacrifice on that day. So they approached Moses and Aaron on that day. (Bamidbar9/6)Rashiasks why did they approachAharonin addition toMoshe? IfMoshedidn't know thehalachahow couldAharonknow it?Rashiexplains that they were both sitting together inBais Medrashand they asked both of them at the same time.Zera Shimshonasks that there is another time that ahalachawas asked to someone in addition toMoshe. ConcerningBnos Tzlafchadit says, "They stood before Moses and before Eleazar the kohen and before the leaders and the entire congregation..."There, though,Rashigives two explanations; either they were both together (like he explains here) or they first askedEleazerand thenMoshe.Why then,asks Zera Shimshon, didn'tRashimention this explanation here; that they first askedAharonwhat they should do and when he didn't know they askedMoshe?He answers that whenBais Dingives permission for aravtopaskenthe permission isn't necessarily all-inclusive. They can give permission topaskenonly ritual laws and not monetary laws and they can give permission topaskenmonetary laws but not ritual laws.InParshas Yisrowe only find thatYisroadvisedMosheto appoint others to lighten his work load concerning money matters. We don't find, however, that he suggested that he also appoint others topaskenritual laws.According to this we can now understand whyRashididn't explain that concerning thekorbon Pesachthey first askedAharonand then Moshe. The laws ofkorbon Pesachare ritual laws and no one except forMoshe wasallowed to pasken them.On the other hand,Bnos Tzlofchodasked laws that concerninheritance which are monetary laws.Moshegave others the permission topaskenthese types of laws, just asYisrosuggested, and therefore it is possible that they askedEleerfirst and thenMoshe!In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)---------------------------------------3--------------------------------דַּבֵּר אֶל אַהֲרֹן וְאָמַרְתָּ אֵלָיו בְּהַעֲלֹתְךָ אֶת הַנֵּרֹת אֶל מוּל פְּנֵי הַמְּנוֹרָה יָאִירוּ שִׁבְעַת הַנֵּרוֹת: (במדבר ח/ב)TheHashemspoke toMoshesaying: Speak toAharonand say to him: "When you light the lamps, the seven lamps shall cast their light toward the face of the menorah." (Bamidbar8/1-2)In three places theTorahmentions the lighting of themenoro; inParshas Tetzaveh(Shemos27/20), inParshas Emor(Vayikro24/2) and in the beginning of ourparsha.In all three places theTorahdoes not use the straightforward simple word "lehadlik" which means to light but theTorahrefers to the lighting as "Lehaalos" which literally means "to make rise".Zera Shimshonpoints out thatRashiis bothered by the usage of "lehaalos" instead of the simpler "lehadlik" but gives a slightly different explanation in all three places!InTetzaveh, Rashisimply explains that it comes to teach us that theKohenlights until the flame rises from the candle by itself.InEmor Rashidoesn't explain anything.And in ourparsha,Rashigives two explanations. "When you light: Heb. בְּהַעֲלֹתְךָ, lit., when you cause to rise. Since the flame rises, theTorahdescribes kindling in terms of rising. (This teaches us that) He is required to light the lamp until the flame rises by itself .Chazalalso learn from here that there was a step in front of themenorah, on which thekohanstood to prepare [the lamps]."Zera Shimshonexplains the reason thatRashichanged in each place.InTetzaveh, which is the first place where it is mentioned,Rashiwas bothered by the unusual way theTorahdescribes lighting theMenorah. (laalosinstead oflehadlik). He concluded that it is to teach us that theKohanhas to keep kindling until the fire rises itself.InEmor,Rashidoesn't write anything because, asRashihimself explains there, thatparshais only repeating what it already said inTetzaveh. (Rashiexplains that inTetzavehtheTorahwrites what will be and inEmorit wrote what happened).Rashiin ourparsha, backed down from his initial premise that "lehadlik" is a better choice of words than "lehaalos". Since in all three places theTorahuses the same term,Rashireasoned that maybe this is the proper term to use.Rashihowever was bothered here by a different question; what does theTorahteach us by the term "and during YOUR lighting of the candles... ". Why is it written in the possessive form and not simply "when the candles are lit...".He gives two answers to this question. The first one; that it is referring to thehalachathat he mentioned previously, that theKohanhas be keep on lighting until the candle burns by itself (therefore it is considered like YOUR, thekohan'slighting).The second one is that the term "to rise" does not refer to the flame of the candles on theMenorahbut it is referring to theKohanwho has to go up a few stairs to light theMenorah.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)To receive a d'var Torahfrom Zera Shimshon every week Click here.To download Zera Shimshon in Yiddish presshereTo download Zera Shimshon in Ivrit presshereTo download זרע שמשון מנוקד presshereTo download זרע שמשון המבוארpresshereTo download Zera Shimshon in Spanish presshereTo download another dvar Torah in English presshere See acast.com/privacy for privacy and opt-out information. 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ThehalachosofNazirare written in this week'sparshaand thehaftorahwe read isSefer Shoftim(13/2-25) that describes the events leading up to the birth ofShimshonwho was anazirfrom birth.A short summary of thehaftarah is;there was a couple,Manoachand his wifeHatzlellponi, who were childless. One day a person who looked like amalach(angel) appeared to her in the field and told her that she should refrain from drinking wine because she is about to give birth to a child and this child should be aNazirto never have a haircut. He also told her that her son will saveBnei Yisroelfrom their enemies.Hatzlellponiwent to her husband and told him what had happened.Manoachprayed toHashemthat this "man" should reappear in order to give them specific instructions how to raise this child.Hashemanswered his prayers and one day, when his wife was alone in the field, this "man" returned. She ran to inform her husband that the "man" reappeared to her andManoachreturned with her to the field to ask him how they should raise this child. The "man" repeated what he previously told his wife and added that not only should the newborn child not take a haircut but he should also not drink wine or any other products from grapes.Menoachinvited this "man" to eat with them but he refused.Menoachthen sacrified an offering toHashem(in the times of theShoftimone did not have to bring akorbonto theBais HamikdashinYerushalayim, since it wasn't built yet, it was permitted to offer a sacrifice anywhere.)The "man" disappeared in the fire and they realized that even though she thought that he was a person who looked like amalachin truth it was the other way around, he was really amalachwho appeared to be a mortal man.Zera Shimshonasks, why did theMalachreappear toManoach'swife and not toManoachhimself? Firstly, she already agreed to raise the child like aNazirlike theMalachcommanded and, secondly, it wasManoach'sprayers that caused theMalachto return! Why did she deserve to see theMalachtwice andManoachnot at all?Zera Shimshongives an answer built on two premises; one written byRabainu Bechai(Devarim22/7) and one is written in themedrash(Yalkut Shemoni Shoftim remez40).Rabainu Bechaiwrites; the rewardHashemgives a person for the performance of various types of positive commandments is not "one size fit all".Hashemgives different rewards for differentmitzvosjust like there are different punishments for transgressing differentavairos(sins). For instance, the reward for performing themitzvosofshiluach hakanand honoring one's parents is long life while the reward for being hospitable is being able to have children.TheYalkut Shemoni(Shoftim remez40) brings down that when the wife ofManoachsaw themalachshe thought he was a prophet and not amalach.Zera Shimshonexplains; her mistake was really very beneficial for them. It was only because she thought that he was person did they invite him to eat and made an effort to perform themitzvahof hospitality.Hashemdid this so they would have this merit in order to have a child. In truth they did not perform the mitzvah of hospitality at all, since this being was amalach, howeverHashem"adds actions to good intentions" and it was as if they did themitzvahIfManoachwould have seen the "man who looked like amalach" before his wife, he may have realized that this "man" was really amalachand would have not invited him to eat. This would have resulted they would not have had the merits to have a child. Since however his wife saw themalachtwice and was sure that it was a person, whenManoachfinally did see him he also thought he was a human prophet and in the merit that they made an effort to be hospitable they were worthy to have a child.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)-------------------------------------------------2-----------------------------------------------The crown of the wise is their wealth; the foolishness of fools is foolishness. (Mishlei14/24)Zera Shimshonasks what is the meaning of the end of thispossuk,"the foolishness of the foolish is foolishness"? Obviously the foolishness of anyone is foolishness! (Aristotle called this the "law of non-contradiction".)He explains in light of the following fourgemarros.1)Shabbos(119a): Separatemaaserin order to become wealthy (the wordmaaserhas the same root as the word "wealthy"-ashir)2)Berachos(35a): Come see the difference between the earlier and the later generations. The earlier generations brought their produce into the house specifically by the way of the front door in order to make it liable inmaaser. On the other hand, the later generations bring in their produce by way of roofs, courtyards or enclosures in order to make it exempt frommaaser.3)Berochos(63a): Whoever withholds givingterumosandmaasrosto theKohainwill eventually be faced with a wife who is asotahand eventually he will have to come before theKohain.4)Sotah(3a): "A man whose wife veered from the modest way..." We learn from this that a person doesn't do anaveirountil a foolish spirit enters him. (The word fool,shoteh, shares the same root as to veer,siste)Zera Shimshonexplains thepossukinMishlei. The first part of thepossuk, "The crown of the wise is their wealth" refers to someone who gavetrumosandmaasrosproperly andHashemrewarded him with wealth. Therefore since he merited this wealth because he performed themitzvahof givingtrumosandmaasrosproperly, the wealth is like a crown on his head.The second half of thepossuk, "the foolishness of the foolish is foolishness" refers to someone who foolishly didn't rely onHashem'spromise to give wealth as a reward for givingtrumosandmaasrosand he wasn't careful to givetrumosandmaasros. His foolishness caused a SUBSEQUENT foolishness; that his wife stupidly showed signs of unfaithfulness and he had come to theBais HaMikdashand go through theSotahprocess.In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)---------------------------------------3--------------------------------וְאִם לֹא נִטְמְאָה הָאִשָּׁה וּטְהֹרָה הִוא וְנִקְּתָה וְנִזְרְעָה זָרַע: (במדבר ה/כח)But if the woman had not become defiled and she is innocent, she shall bear seed. (Bamidbar 5/28)Basically the laws ofSotahare as follows:A man warns his wife not to seclude herself with a certain man and she ignores the warning and secludes herself with that man in front of two witnesses.She must then bring a certainkorbonand drink water in which the Name ofHashemwas dissolved in it. If she was not faithful to her husband she swells from the water that she drank until she dies. However, if she was actually faithful to her husband and is innocent she will bear seed.There are two opinions in theGemorroexactly what does "and she will bear seed" mean.Rebbi Akivaholds that if she was infertile she will give birth.Rebbi Yishmaelargues that this cannot be. His reasoning: If infertile women would give birth then they would deceitfully provoke their husbands to warn them not to seclude themselves with another man in order to bring on herself the laws ofSotah.When she will be found innocent she will then bear children!Therefore, arguesRebbi Yishmael, "and she will bear seed" means that if she had difficult births she will now have easy ones... if she gave birth to short children she will give birth to tall ones etc.Tosfosasks thatRebbi Yishmaelseemingly can ask the same question that he asks onRebbi Akivaon himself: A woman who has difficult births will deceitfully provoke her husband to warn her not to seclude herself with a certain man... When she will be found innocent she will then have easy births and tall children! How, then, canRebbi YishmaelrejectRebbi Akiva'sposition with a question that seems to be just as difficult on his own position?Zera ShimshonquotesMefarshimwho explain that in the times of theGemarathere was a big difference between a couple who was childless and a couple who had children because being childless was a valid reason for a divorce. According to this, theseMefarshimexplain,Rebbi Yishmaelheld that a lady who had children but had difficult births would never attempt to do such a ploy because it could backfire! Her husband might opt to divorce her straight away and not have her go through the whole ritual.However, a childless lady has nothing to lose by going through with such a plan. If her husband really wanted to divorce her, he can do it without this whole scheme. Since she has nothing to lose only to gain,Rebbi Yishmaelheld that theTorahwould not allow such a ploy to happen and therefore he argued that "she will bear seed" does not mean to beget children but rather that she will have an easier birth.Zera Shimshoninitially rejects this explanation because it is very unlikely that the plan of the lady with children will backfire. A husband will not divorce his wife on the far chance that she was unfaithful without being one hundred percent sure that this is really true. The reason for this is that if he does divorce her, then people will gossip and say there must be a good reason for the divorce and they will speak maliciously about the lineage of her children (who are also HIS children).Zera Shimshon, however, eventually does uphold thesemeforshim'sexplanation. True, if he divorces his wife, people might slander the lineage of his children and this is a strong reason not to divorce her. However, if he doesn't immediately divorce her then she will suffer tremendous embarrassment going through thesotahritual. A man would rather divorce his wife and risk slight slanders of his children than making her go through the wholesotahritual and embarrass her.This being so, concludesZera Shimshon, we can understand whyRebbi Yishmaelheld that a childless lady could attempt a ploy in order to give birth but a lady with children wouldn't do something like this in order to have easier childbirths!In the merit of learning the Torah of Zera ShimshonEsther Yenta Bas Chana ChassiaandNechama bas Menucha Shainashould find a zivvug hogun speedily.The learning of Zera Shimshon should be L'iylui NishmasR' Aharon Ber ben ChaimEliyahu (Lipson)Feigga bas Shlomo (Sadler)HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or HaChaim HaKodesh.The Chida writes that he was a great Mekubal and wrote many sefarim including sefarim about “practical kabbolo" and asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.HaRav Shimshon Nachmani had one child who died in his lifetime (hence the name "Zera Shimshon") and in the preface he promises for people who learn his sefarim after he dies “... And your eyes will see children and grandchildren like the offshoots of an olive tree around your tables, wise and understanding with houses filled with all manner of good things... and wealth and honor...” See acast.com/privacy for privacy and opt-out information. This podcast has been graciously sponsored by JewishPodcasts.fm. There is much overhead to maintain this service so please help us continue our goal of helping Jewish lecturers become podcasters and support us with a donation: https://thechesedfund.com/jewishpodcasts/donate