English Profound Divrei Torah culled from the writings of the Gaon and Mekubal Rav Shimshon Chaim ben Rav Nachman Michoel Nachmeni zy"a, author of Sefer Zera Shimshon on Chumash and Toldos Shimshon on Pirkei Avos, who promised that all who study his words will be blessed with an abundance of good, wealth and honor, and will merit to see children and grandchildren thriving around their table. בסייעתא דשמיאZera Shimshon Zera Shimshon 95 גליוןZera Shimshon - the Limud that brings Yeshuos Mattos Masei תש"פAs vengeance for whom did the Jews go to war with Midyan יךֶ ּ מַ ל עֶ ף אֵ סָ אֵּ ר תַ חַ ים אִ נָ יְ דִ ּ מַ ת הֵ אֵ ל מֵ אָ רְ ׂ שִ י יֵ נְ ּ ת בַ מְ קִ ם נֹ קְ נּ יוְ הִ יְ א וָ בָ ּ צַ ים לִ ׁ שָ נֲ ם אֶ כְּ תִ אֵ מּ צוְ לָ חֵ ר הֹ אמֵ ם לָ עָ ל הֶ ה אֶ ׁ שֹ ר מֵ ּ בַ דְ יַ ו) ג-ל"א ב( ןָ יְ דִ מְ ּ ת ה' בַ מְ קִ ת נֵ תָ ן לָ יְ דִ ל מַ עHashem spoke to Moshe saying as follows. “Take vengeance for the Children of Israel from the Midyanim; afterward you will be gathered unto your people”. Moshe spoke to the people, saying, “Arm men from among yourselves for the army, that they be against Midyan, to inflict Hashem’s vengeance against Midyan”. The Midrash )'כ"ב ב( expounds on these Passukim as follows. הקב"ה אמר נקמת בני ישראל ומשה אמר נקמת ה' במדין. אמר הקב"ה להם, אינו אלא דיקו שלכם שגרמו לי להזיק אותן, אמר משה, רבון העולמים אם היינו ערלים או עובדי עבודת כוכבים או כופרי מצוות לא היו שונאין אותנו ואינן רודפין אחרינו אלא בשביל תורה ומצות שנתת לנו, הלכך הנקמה שלך.- Hashem said, “vengeance for the Children of Israel from the Midyanim”, while Moshe said, “Hashem’s vengeance against Midyan”. Hashem said to them, “it is your affront which caused Me to go against them”, while Moshe said, “Master Of The Universe if we would have been uncircumcised, idol worshipers or unbelieving in Your Mitzvos, they would never have hated us, and it is only because of the Torah and Mitzvos that You gave us that they persecute us, therefore the vengeance is Yours”. We need to understand why Moshe was so particular that the war against Midyan be considered the vengeance of Hashem and not of the Jewish People. • • • The Yalkut Shimoni )רמז תשפ"ה( says, וידבר ה' אל משה לאמר נקם נקמת וכו'. אין וידבר אלא לשון עז... ולמה דבר עמו בלשון עז, לפי שלא מיחה בשבטו של שמעון. א"ל הקב"ה ומה אם בזמן שעמדו כל ישראל בצד אחד בשעת העגל ולא היה עמך אלא שבט לוי בלבד עמדת ומחית בכל ישראל, עכשיו שכל ישראל עמך ולא עמד בצד אחד אלא שבטו של שמעון לא היה לך למחות.- Hashem spoke to Moshe saying as follows, “Take vengeance...”, the word וידבר]which is the word that the Torah opted to use in conveying to us that Hashem spoke to Moshe] connotes harshness… and why did Hashem talk to Moshe harshly? Because he didn’t protest against the Tribe of Shimon. ]When their Nasi publicly defied Hashem’s Torah, Moshe and Aharon were passive and only Pinchas took action against him]. Hashem told Moshe, “When the Jewish Nation worshipped the golden calf, it was the entire Jewish Nation against you and only the Tribe of Levi standing faithfully with you, and nevertheless you found the courage to protest in My Honor. Now, when only the Nasi of the Tribe of Shimon sinned and thus only the Tribe of Shimon rose against you, while the entire Jewish Nation faithfully stood with you, should you not have had the courage to protest in my honor?! • • • When Hashem told Moshe “Take vengeance for the Children of Israel from the Midyanim; afterward you will be gathered unto your people”, He was essentially saying the following. Because the Midyanim caused the Jewish People to suffer they deserve to die, and therefore the Jews need to go to war with them. Moshe as well, because he didn’t protest against the tribe of Shimon and it is considered as if he, so to speak, caused Hashem to punish the Jews by bringing the Midyanim upon them, thus he was partially to blame for the Jewish People suffering in the hands of the Midyanim, and so he too deserved to die. When Moshe heard this he replied, “No, it is Hashem’s vengeance against Midyan”. Moshe told Hashem as follows. Because it was only the Jewish People’s devotion to Hashem and his Torah that was behind the Midyanim’s intense hatred towards them and what caused them to antagonize the Jews, therefore, it should be considered ‘Hashem’s vengeance against Midyan’. Moshe was implying that because the Jews suffered under the hands of the Midyanim only due to their zealousness in keeping the Mitzvos of the Torah, and it was he, Moshe, who was actually behind their zealousness - through him teaching them the Torah, and constantly encouraging them to keep its laws and rebuking them whenever they strayed from it - therefore, on the contrary, the Midyanim’s actions actually demonstrate how faithful Moshe is to Hashem and to the Torah. Hence, when Moshe did not protest in Hashem’s honor, it obviously wasn’t out of laxity towards Hashem’s honor, rather because as Rashi explains )'כ"ה ו( נתעלמה ממנו הלכה– The law which applied to that situation was concealed from Moshe, and therefore there is no reason for Moshe to deserve to die. זרע שמשון פרשת מטות אות ה' אמרות שמשון לקראת תחילת לימוד פרקי אבות ניתן שוב להשיג את הספר הנפלא והמסוגל ספרו הראשון של רבנו 'תולדות שמשון' על פרקי אבות לפרטים:05271-66450 ארץ ישראל347-496-5657 ארה"ב
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וזכות הצדיק ודברי תורתו הקדושים יגן מכל צרה וצוקה, ויושפע על הלומדים ועל המסייעים בני חיי ומזוני וכל טוב סלה כהבטחתו בהקדמת ספריוזרע שמשון ע"ר 580624120
To receive the Seforim of the Zera Shimshon or for sponsorships and donations please contact:
USA - Rabbi Menachem Binyomin Paskesz 347-496-5657 [email protected]
Zera Shimshon c/o Rabbi B Paskesz 1645 48th Street, Brooklyn NY 11204
Profound Divrei Torah culled from the writings of the
Gaon and Mekubal Rav Shimshon Chaim ben Rav Nachman Michoel Nachmeni zy"a,
author of Sefer Zera Shimshon on Chumash and Toldos Shimshon on Pirkei Avos,
who promised that all who study his words will be blessed with an abundance of good, wealth
and honor, and will merit to see children and grandchildren thriving around their table.
בסייעתא דשמיא
Zera ShimshonZera Shimshon
תש"פ Zera Shimshon - the Limud that brings Yeshuos Mattos Masei גליון 95
As vengeance for whom did the Jews go to war with Midyan
יך עמ אל אסף ת אחר דינים המ מאת ראל יש ני ב נקמת נקם בא ויהיו ים לצ כם אנש ה אל העם לאמר החלצו מאת ר מש וידב
מדין )ל"א ב-ג( על מדין לתת נקמת ה' בHashem spoke to Moshe saying as follows. “Take vengeance for the Children of Israel from the Midyanim; afterward you will be gathered unto your people”. Moshe spoke to the people, saying, “Arm men from among yourselves for the army, that they be against Midyan, to inflict Hashem’s vengeance against Midyan”.
The Midrash )'כ"ב ב( expounds on these Passukim as follows. אמר ומשה ישראל בני נקמת אמר הקב"ה
שלכם דיקו אלא אינו להם, הקב"ה אמר במדין. ה' נקמת
שגרמו לי להזיק אותן, אמר משה, רבון העולמים אם היינו
ערלים או עובדי עבודת כוכבים או כופרי מצוות לא היו שונאין
ומצות שנתת תורה בשביל אלא אחרינו רודפין ואינן אותנו
Hashem said, “vengeance - לנו, הלכך הנקמה שלך.for the Children of Israel from the Midyanim”, while Moshe said, “Hashem’s vengeance against Midyan”. Hashem said to them, “it is your affront which caused Me to go against them”, while Moshe said, “Master Of The Universe if we would have been uncircumcised, idol worshipers or unbelieving in Your Mitzvos, they would never have hated us, and it is only because of the Torah and Mitzvos that You gave us that they persecute us, therefore the vengeance is Yours”. We need to understand why Moshe was so particular that the war against Midyan be considered the vengeance of Hashem and not of the Jewish People.
• • •The Yalkut Shimoni )רמז תשפ"ה( says, .'וידבר ה' אל משה לאמר נקם נקמת וכו
אין וידבר אלא לשון עז... ולמה דבר עמו בלשון עז, לפי שלא מיחה בשבטו של שמעון.
א"ל הקב"ה ומה אם בזמן שעמדו כל ישראל בצד אחד בשעת העגל ולא היה עמך אלא
שבט לוי בלבד עמדת ומחית בכל ישראל, עכשיו שכל ישראל עמך ולא עמד בצד אחד
Hashem spoke to Moshe saying - אלא שבטו של שמעון לא היה לך למחות.as follows, “Take vengeance...”, the word וידבר ]which is the word that the Torah opted to use in conveying to us that Hashem spoke to Moshe] connotes harshness… and why did Hashem talk to Moshe
harshly? Because he didn’t protest against the Tribe of Shimon. ]When their Nasi publicly defied Hashem’s Torah, Moshe and Aharon were passive and only Pinchas took action against him]. Hashem told Moshe, “When the Jewish Nation worshipped the golden calf, it was the entire Jewish Nation against you and only the Tribe of Levi standing faithfully with you, and nevertheless you found the courage to protest in My Honor. Now, when only the Nasi of the Tribe of Shimon sinned and thus only the Tribe of Shimon rose against you, while the entire Jewish Nation faithfully stood with you, should you not have had the courage to protest in my honor?!
• • •When Hashem told Moshe “Take vengeance for the
Children of Israel from the Midyanim; afterward you will be gathered unto your people”, He was essentially saying the following. Because the Midyanim caused the Jewish People to suffer they deserve to die, and therefore the Jews need to go to war with them. Moshe as well, because he didn’t protest against the tribe of Shimon and it is considered as if he, so to speak, caused Hashem to punish the Jews by bringing the Midyanim upon them, thus he was partially to blame for the Jewish People suffering in the hands of the Midyanim, and so he too deserved to die.
When Moshe heard this he replied, “No, it is Hashem’s vengeance against Midyan”. Moshe told Hashem as follows. Because it was only the Jewish People’s devotion to Hashem and his Torah that was behind the Midyanim’s intense hatred towards them and what caused them to antagonize the Jews, therefore, it should be considered ‘Hashem’s vengeance against
Midyan’. Moshe was implying that because the Jews suffered under the hands of the Midyanim only due to their zealousness in keeping the Mitzvos of the Torah, and it was he, Moshe, who was actually behind their zealousness - through him teaching them the Torah, and constantly encouraging them to keep its laws and rebuking them whenever they strayed from it - therefore, on the contrary, the Midyanim’s actions actually demonstrate how faithful Moshe is to Hashem and to the Torah. Hence, when Moshe did not protest in Hashem’s honor, it obviously wasn’t out of laxity towards Hashem’s honor, rather because as Rashi explains )'נתעלמה ממנו הלכה )כ"ה ו – The law which applied to that situation was concealed from Moshe, and therefore there is no reason for Moshe to deserve to die.
זרע שמשון פרשת מטות אות ה'
אמרות שמשון
לקראת תחילת לימוד פרקי אבות ניתן שוב להשיג את הספר הנפלא והמסוגל ספרו הראשון של רבנו
To subscribe, please send a request to [email protected] or visit our website at www.zerashimshon.com
To hear Shiurim given in many languages on Sefer Zera Shimshon please call 716-229-4808
וזכות הצדיק ודברי תורתו הקדושים יגן מכל צרה וצוקה, ויושפע על הלומדים ועל המסייעים בני חיי ומזוני וכל טוב סלה כהבטחתו בהקדמת ספריוזרע שמשון ע"ר 580624120
To receive the Seforim of the Zera Shimshon or for sponsorships and donations please contact:
USA - Rabbi Menachem Binyomin Paskesz 347-496-5657 [email protected]
Zera Shimshon c/o Rabbi B Paskesz 1645 48th Street, Brooklyn NY 11204
Why the Jews Left Egypt Only After the Egyptians Began Burying Their Dead
לחדש יום ר עש ה חמש ב הראשון חדש ב מרעמסס סעו וילעיני רמה יד ב ראל יש בני יצאו סח הפ חרת ממ הראשון כור ב ל כ הם ב ה’ ה הכ ר אש את רים מקב מצרים ומצרים ל כ
פטים )במדבר ל”ג ג’-ד’( ה ה’ ש ובאלהיהם עשThey journeyed from Rameses in the first month, on the fifteenth day of the first month; on the day after the Pesach offering the Children of Israel went forth with an upraised hand, before the eyes of all the Egyptians. And the Egyptians were burying those among them whom Hashem had struck, every firstborn; and on their gods, Hashem had inflicted punishments.
The Passuk implies that the reason why the Jewish People delayed their departure from Egypt and did not leave that night immediately after the firstborns were stricken by the plague, rather waited until the morning, was so that they would 'go forth with an upraised hand before the eyes of all the Egyptians'. This is hard to understand; since it was from Egypt that the Jews were leaving, it would have been just the same 'before the eyes of all the Egyptians' had they left immediately that night.
Moreover, delaying their departure until the morning when the plague was essentially over carried a significant risk, for by doing so there was a great chance that by then the hearts of the Egyptians would harden, and they would once again go back on their word and not let the Jews leave Egypt. This would not be so had they departed during the night in the heat of the plague, during those initial intense moments of the Egyptian's mourning, as at that time the Egyptians would not have had the presence of mind to come down strong on the Jews to prevent their exodus. Additionally, it seems that all that the Torah is attempting to relate in this Parsha is the fact that the Jewish People left Egypt; what does that have to do with what the Passuk goes on to tell us, that the Egyptians were burying their dead, and that Hashem inflicted punishments upon their gods as well?
• • •Rabbeinu Bechaya asks another question on
these Passukim. The Passuk says, 'And the Egyptians were burying those among them whom Hashem had struck, every firstborn; and on their gods, Hashem had inflicted punishments'. What does the Egyptians burying their dead have to do with the fact that Hashem struck their idols?
He answers that what had actually occurred, was that at the very same moment of midnight, the firstborns died and the idols were struck. Nevertheless, the Egyptians were so engulfed in mourning over the death of their firstborns, that they didn't even realize what
had occurred to their idols. It was only the next morning when they came to their places of worship to arrange the funerals
for their dead, that they saw what had happened to their idols. Thus, as the Passuk relates, only when
the Egyptians were burying their dead, did they realize that their gods, too, had been hit.
• • •In light of Rabbeinu Bechaya's notion -
that although their idols were also struck at midnight, the Egyptians did not comprehend it until the morning - we can understand why Hashem did not want the Jews to leave until the morning. The reason being, because Hashem wanted the Egyptians to fully grasp the severity of the last plague while the Jews were still in Egypt, for only then would it be a complete fulfillment of 'the Children of Israel
going forth with an upraised hand, before the eyes of all the Egyptians', and this only occurred in the morning when the Egyptians saw their idols
smitten. We can also understand why there was no reason to
be concerned that once morning came, and the plague would essentially be over, the Egyptians might go back on their words. For once morning came, the Egyptians were again thrown back into the intensity of the plague, when they realized that their idols had been hit, and once again they would not have the heart to prevent the Jews from leaving.
And finally, we can understand the juxtaposition between the Jewish People leaving Egypt, and the Egyptians burying their dead and their idols being stricken. For the timing that was deemed right for the Jews to leave Egypt, was very much dependent upon the Egyptians realizing that their idols had been inflicted as well, which only happened when they began burying their dead
זרע שמשון פרשת מסעי אות א
מתוך ברכת והבטחת הרב המחבר
רבנו שמשון חיים נחמני זלה"ה בבקשתו ותחינתו בהקדמת ספריו
ועל שפתם, על שמי את ישאו ותלמידי רעי אחי 'למען לשונות בעשר כאשר מותי, אחר בפיהם שמי יזכר הטוב של תפילה אני מחלה פניהם, ובעל הגמול ישלם במיטב חיי
אריכי ומזוני טפי לגומלי חסדים טובים'.* * *
La bendición de RabenuPasajes de bendición que aseguró el autor, Rabenu Shimshón Jaím Najmani, zatzal, extraídos de su
petición y súplica en las introducciones de sus libros
“A mis queridos hermanos, compañeros y alumnos; eleven mi nombre en sus labios, y, quizá, así será
recordado mi nombre en vuestras bocas después de mi muerte; esto es lo que les ruego, con diez formas de plegaria. Y así, que Aquel que es el Dueño de las recompensas les recompense con vida buena, larga, y abundancia de sustento a ustedes, los que hacen
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