Parshas Tzav

 

וּפָשַׁט אֶת בְּגָדָיו וְלָבַשׁ בְּגָדִים אֲחֵרִים וְהוֹצִיא אֶת הַדֶּשֶׁן אֶל מִחוּץ לַמַּחֲנֶה אֶל מָקוֹם טָהוֹר (ויקרא ו/ד)

RAcha bar Aba said in the name of RYochanan, “From where do we derive that one should change his clothes (to keep these clothes clean for special occasions)? From the verse (Vayikra 6/4), ‘And he shall take off his garments and put on other garments, (and bring out the ashes (of the korbonos that were burnt on the mezbaiach) outside of the camp to a clean place).’ The talmedai chachamim in the Bais Medrash of RYishmaail learnt, ‘The Torah is teaching us derech eretz– proper conduct- the clothes that a worker wears when he cooks for his master (that are soiled) should not be worn when he pours his master his wine. (Shabbos 114a)

Zera Shimshon asks that if it is derech eretz to keep one’s clothes clean why did the Torah have to write an extra word, “OTHER” clothes, to teach us this? Why couldn’t we understand this by ourselves?

Secondly, he asks in the name of the Iyun Yaakov, that the proof is seemingly faulty. The reason for changing the clothes is because the clothes that the Cohain wore when he took out the ashes did not have to be kodesh. Therefore he changed his kodesh clothing when he took out the ashes. How then can we bring a proof from this that when a worker cooks for his master he should change the clothes that he wore when he poured wine for his master.

He answers in light of the the Gemorra in Yoma that learns from a gezairo shovveh that the clothes that the Cohain wore when he brought out the ashes were also kodesh (just a lesser quality than the ones that he wore when he sacrificed the korbonos.

Therefore, explains Zera Shimshon, we can now understand the comparison between taking out ashes and a servant cooking for his master.

Also since we learned from a gezairo shovveh that both garments, the ones that the Cohain wore when he sacrificed a korbon and the ones that he wore when he took out the ashes are kodesh we can understand that the talmedai chachamim in the Bais Medrash of RYishmaail are only telling us the reasoning behind the halacha but not the halacha itself. 2

צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ

The Medrash on the first possuk in our parsha writes, “This is the meaning of the possuk, “Hatred brings on quarrel”- The hatred that Aharon aroused between Yisroel and their Father in Heaven (at the time of the Golden Calf) brings on them harsh punishments (Rashi explains  that  there is a punishment for our worshipping the Golden Calf included in every punishment we receive for our own sins). This teaches us that Aharon took their sacrifice (to the Golden Calf), smashed it in front of them, and said to them, “Look, your idol is worthless!” (i.e. it can’t even protect the sacrifices that people bring to it) This is the meaning of what Moshe said to Aharon, ‘What did the people do to you that you brought upon them a great sin?’ It would have been better if they would have been judged as shogage (a mistake or accident) and not as a mayzid (deliberate).”

Zera Shimshon asks why is Aharon described as “putting hatred between Bnei Yisroel and Hashem” and not simply as  causing Bnei Yisroel to sin?

He answers that there are two ways to look at Aharon’s showing them the complete worthlessness of the Golden Calf.

Aharon thought that by showing them how powerless the Golden Calf was  he would bring on them a big punishment. They went against Hashem and got nothing in return. He felt that they deserved a harsh punishment! That is why Moshe wondered and asked him what the people did to him that caused him to want them to be so severely punished.

On the other hand, the Medrash says that after the incident of the Golden Calf Moshe pleaded to Hashem to forgive Bnei Yisroel. He argued that they worshiped something powerless and they really didn’t do any harm. Therefore Hashem should forgive them.

In other words Aharon thought that their worshiping something useless worsened what they did and Moshe thought that it lessened what they did.

The fact that Aharon showed them the powerlessness of the Golden Calf in order to worsen their sin (as opposed to Moshe’s mentioning its uselessness as a defense), concludes Zera Shimshon, is why Aharon is considered not only making Bnei Yisroel sin but also arousing hatred between Bnei Yisroel and Hashem.

3

צַו אֶת אַהֲרֹן וְאֶת בָּנָיו לֵאמֹר זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה עַל מוֹקְדָה עַל הַמִּזְבֵּחַ כָּל הַלַּיְלָה עַד הַבֹּקֶר וְאֵשׁ הַמִּזְבֵּחַ תּוּקַד בּוֹ

The Medrash points out something very interesting: Aharon is not at all mentioned in Parshas Vayikra! Only his children are mentioned but he is completely omitted.

The Medrash explains that Moshe understood that the reason for this was that Hashem faulted Aharon for the sin of the Golden Calf.

This disturbed Moshe and he approached Hashem to defend his brother.

His first argument was that how can someone detest a water hole but love the water in that hole. Meaning, how can Hashem honor Aharon’s children (to mention them in Parshas Vayikra) but not their father?

Another point that Moshe argued was that Hashem saves parents in merit of their children. As a proof to this, Moshe cited the Mishna that olive branches and grape vines (the parents) are not used to fuel the fire on the mizbaech because of the importance of wine and oil (the children).

Therefore, Moshe argued, Hashem should forgive Aharon in merit of his sons, Nadav and Avihu who sanctified Hashem’s name when they died on the day of the inaguaration of the Mishkan.

The Medrash concludes, that although Hashem didn’t accept these reasons to forgive Aharon, H. finally conceded to Moshe’s request but only in the merit of Moshe.

Zera Shimshon asks what was the exact merit of Moshe that helped Aharon?

He explains that Hashem’s original plan was to make Moshe and his descendants the Kohanim. However, Hashem took this status away from him and gave it to Aharon when, at the Burning Bush, Moshe didn’t immediately accept the leadership of B’nei Yisroel.

According to this, after the sin of the Golden Calf, Moshe was in the position to ask from Hashem to restore the original plan that he will be the Kohan. Why, now, is Aharon better then Moshe since they both sinned?

Moshe, however, didn’t do that. Not only didn’t he ask to get back the Kehuna but, on the contrary he defended his brother and pleaded to Hashem to strengthen Aharon’s hold on it!

When Hashem saw Moshe forfeit his claim in favor of his brother Hashem answered that H. will do the same. If Moshe who is only flesh and blood can forfeit his rights to the Kehuna, I (Hashem) who is The Master of Mercy can surely leave Aharon as the Kohen

This is what it means that in the merit of MosheAharon is mentioned in the Parsha. In the merit of Moshe’s forfeiting his rights to the Kehuna to AharonHashem overlooked ax Aharon’s part in the Golden Calf   and reinstated him as the Kohain Gadol.

HaRav Shimshon Nachmaini, 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 but asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.

He 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

These d’vrai Torah are dedicated to Esther Yenta Bas Chana Chassia. In the merit of the learning Zera Shimshon’s divrai TorahHashem should answer her prayers and she should quickly find her proper match along with all the other members of Clal Yisroel who are also looking for their zivug hagun.

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: 073-2951-727 or 03-617-1111 and then press 1,1,3,24

In U.S.A. (718) 395-2440 and then press 2,6,4,24
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Parshas VaYakhail

 

לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת:(שמות לה/ג)

The Rambam (Hilchos Shabbos 2/22) writes, “A person who is traveling in the desert and does not know which day is the Shabbos he should count six days and consider the seventh day as holy. He should recite Kiddush and recite Havdalah at the conclusion of this day of “Shabbos“. Every day, even on the day on which he recites Kiddush and after which he recites Havdalah, he is allowed to earn only enough for his livelihood, so that he will not die…”

In other words the Rambam teaches us three halachos for someone who is lost in the desert and doesn’t know the day of the week.

Firstly, on no day that he is in the desert can he do more melachos (work) than he needs to survive.

Secondly, he counts six days and on the next day he makes kiddush and havdalah as if was Shabbos.

And thirdly, even on that day that he designated to be Shabbos he is also allowed to do all of the melachos that he needs to survive.

Zera Shimshon writes that there is an allusion to this halacha in our parsha.

It is written in our parsha (Shemos 35/3), “You shall not kindle fire in any of your dwelling places on Shabbos.” Seemingly the phrase “in any of your dwelling places” is extra? One must keep Shabbos wherever he is.

Zera Shimshon explains that this phrase alludes to the above halacha. Only in your dwelling places one shouldn’t kindle a fire. However if one is in the desert, and doesn’t know what day of the week it is, he is allowed to kindle a fire even on the day that he designated to be Shabbos!

Zera Shimshon points out another allusion to this halacha in the Ten Commandments.

It is written there, “(9) Six days may you work and perform all your labor. (10) But the seventh day is Shabbos to Hashem, your L.rd ; you shall perform no labor, neither you, your son, your daughter…”. Zera Shimshon says that possuk 10 is not a halacha independent of possuk 9 but it is continuation of it. Meaning, in a situation when, “Six days may you work and perform all your labor. then “…the seventh day is Shabbos to Hashem, your L.rd ; you shall perform no labor”.

However when six days you may NOT work and perform ALL of you labor (for instance, you are in the desert etc.) then there is no prohibition to perform no labor.

2

(א) וַיַּקְהֵל משֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר צִוָּה יְדֹוָד לַעֲשׂת אֹתָם: (ב) שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַידֹוָד כָּל הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת: (ג) לֹא תְבַעֲרוּ אֵשׁ בְּכֹל משְׁבֹתֵיכֶם בְּיוֹם הַשַּׁבָּת: (ד) וַיֹּאמֶר משֶׁה אֶל כָּל עֲדַת בְּנֵי יִשְׂרָאֵל לֵאמֹר זֶה הַדָּבָר אֲשֶׁר צִוָּה יְדֹוָד לֵאמֹר: (ה) קְחוּ מֵאִתְּכֶם תְּרוּמָה לַידֹוָד כֹּל נְדִיב לִבּוֹ יְבִיאֶהָ אֵת תְּרוּמַת יְדֹוָד זָהָב וָכֶסֶף וּנְחשֶׁת: (שמות לה/א-ה)

“Six days you should work and the seventh day will be holy, a complete rest-day for the sake of Hashem. Whoever does work will be killed (by Bais Din).  And Moshe told to the whole community of Bnei Yisroel….Take from them donations (for the mishkan) (Shemos 35/1-5)

Rashi explains that the reason that the Torah wrote the mitzvah of Shabbos immediately before discussing the mitzvah of collecting for and the building of the mishkan is to teach us that we have to keep Shabbos and not do any melachos even when we build the Mishkan. In other words.

Zera Shimshon asks why would think that the mitzvah of building the Mishkan overrides the mitzvah of Shabbos that the Torah wrote the mitzvah of Shabbos out of place to teach us that this is not the case?

He begins his answer by establishing that Rashi cannot be understood literally. The possuk is definitely NOT needed to teach us that the building of the Mishkan itself does not override Shabbos. A mitzvah overrides another mitzvah only when we cannot observe both of them. However, if it is possible to do one mitzvah without transgressing another one we must keep both of them.

Therefore, since we finished building all the parts of the  Mishkan on the 25th of Kislev (the date of Chanukah) and it wasn’t erected until Rosh Chodesh Nisan there was no reason to hasten its building, and therefore there is no reason to think that we desecrate Shabbos to build it.

Rather, contends Zera Shimshon, Rashi is referring to a situation that the mishkan or mizbayach broke and therefore we are unable to bring the sacrifices of Shabbos (for instance, the korbon tamid and the korbon mussaf). In such a situation we could erroneously think hat just like bringing the special korbonos of Shabbos overrides the mitzvos of Shabbos (for instance it is permitted to shect the korbon) so to all preliminary preparations, such as fixing the mishkan or mizbayach are also permitted.

The Torah therefore positioned the mitzvah of Shabbos immediately before the mitzvah of the Mishkan to teach us that although the korbonos of Shabbos take precedence over Shabbos the fixing of the Mishkan or any part of it even does not, even if leaving it broken will prevent us from bringing the korbonos.

3

 וַיַּקְהֵל משֶׁה אֶת כָּל עֲדַת בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אֵלֶּה הַדְּבָרִים אֲשֶׁר צִוָּה יְדֹוָד לַעֲשׂת אֹתָם:  שֵׁשֶׁת יָמִים תֵּעָשֶׂה מְלָאכָה וּבַיּוֹם הַשְּׁבִיעִי יִהְיֶה לָכֶם קֹדֶשׁ שַׁבַּת שַׁבָּתוֹן לַידֹוָד כָּל הָעֹשֶׂה בוֹ מְלָאכָה יוּמָת:(שמות לה/א-ב)

And Moshe gathered the whole assembly of Bnei Yisroel and said to them these are the words that Hashem commanded you to do. Six days you should work and the seventh day will be holy, a complete rest-day for the sake of Hashem. Whoever does work will killed (by Bais Din). ( Shemos 35/1-2)

Rashi explains that Moshe gathered Bnei Yisroel the day right after he came down from Har Sinai.

The Meforshim ask why were the laws of Shabbos the first mitzvo that Moshe taught Bnei Yisroal and not some other mitzvo? Seemingly he should have immediately taught them the mitzvo to build the Mishkan since it was on that day that he started to take contributions to build it.

Zera Shimshon begins his answer by quoting four Gemorros that show us the importance and significance of keeping Shabbos.1)Rav Yehuda said in the name of Rav, “If Yisroel would have kept the first Shabbos no nation would have been able to rule over them.” (Shabbos 118/B)

2) Rebbi Chiya bar Aba said in the name of Rebbi Yochanan, “Whoever observes Shabbos properly, even if he worships idols like they did in the generation of Enosh, Hashem will forgive him” (ibid).

3) Rebbi Yochanan said in the name of Rebbi Shimon ben Yochai, “If Yisroel would keep two Shabossos properly, they would immediately be redeemed.” (ibid)

4) If Bnei Yisroel didn’t worship the Golden Calf no nation could rule over them. (Avodah Zora 5A)

In light of these four Gemorros, Zera Shimshon explains that after Bnei Yisroel sinned by worshiping the Golden Calf,  Moshe put in tremendous effort to davven that Hashem will forgive them.

Therefore the first thing that he told Bnei Yisroel when he came down from the mountain was that if they would have kept Shabbos properly all of this would have been avoided. This is in light of the Gemorro, quoted above, that the proper observance of Shabbos atones even for the avairo of Avodah Zorro.

Another reason that he immediately taught them the halachos of Shabbos is that  to observe Shabbos properly is even more effective than Moshe’s prayers!

Rashi in last week’s parsha writes that Moshe’s prayers didn’t bring about full atonement. Even today, a part of our suffering under the nations of the world is in order to completely cleanse us from the avairo of the Golden Calf.

On the other hand, to properly observe Shabbos saves us completely from other nations!

Zera Shimson concludes and explains why he taught the importance of keeping Shabbos before the commandment of building he Mishkan  is because the Mishkan is collateral and security that we will keep the mitzvos.

If we don’t keep the Mitzvos like we should then Hashem takes it away from us (mashkon” in Hebrew means collateral.)

Therefore, Moshe taught the people that in order that their work to build the Mishkan will last forever, they should observe Shabbos properly to bring the final geulo.

HaRav Shimshon Nachmaini, 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 but asked that all of his sefarim be buried after he passes away except for Zera Shimshon and Niflaos Shimshon on Avos.

He 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

These d’vrai Torah are dedicated to Esther Yenta Bas Chana Chassia. In the merit of the learning Zera Shimshon’s divrai TorahHashem should answer her prayers and she should quickly find her proper match along with all the other members of Clal Yisroel who are also looking for their zivug hagun.
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