Monthly Archives: 11 Adar B 5774

Megillas Esther

(Based on Zera Shimshon Vol. 1 pg. 313)

It says in Mesechta Megillah (11A) Rav Nachman bar Yitzchak began (his drasha) on the Megillah by quoting the possuk (Tehilim 124/2) “If Hashem would not have been with us when a common man stood against us” – (Rav Nachman bar Yitzchak explained) a common man and not a king.

The simple understanding of this Gemorro is that  Rav Nachman bar Yitzchak  explained that the reason that Divine intervention was needed at the time of Mordechai and Esther was that a commoner was the one that confronted us and not a king.

Zera Shimshon asks that is completely illogical! It would seem that a bigger miracle is needed when a king with his whole nation confronts Clal Yisroel than when a simple commoner confronts us. .

Zera Shimshon therefore explains that Rav Nachman bar Yitzchak explains the word adam (common person) in this possuk not as a common person that refers to  Haman, who was a simple commoner and not a king, but rather it is referring to the earthly side  of  the Jewish people, the part of us that the Yetzer Hora dwells (as opposed to our spiritual side).

At the time of the Purim Clal Yisroel bowed down to the idol of Nebuchanetzar. The Gemmoro explains that we only our outer limbs worshiped this idol but in our hearts and minds we still believed in HashemHashem, therefore, didn’t annihilate us for that sin.  However, if we would have believed in the idol when we worshipped it, then Hashem would have annihilated us.

We learn in Pirkei Avos that a sin brings on more sins. Meaning, that the tumah of a  sin effects us so much that usual result is to do more severe sins.

Therefore,  since that we started to worship the idol, even though only externally, then the tumah of that sin should have brought us to even more severe levels of idolatry until, Rachmona Litzlan, we would have worshipped the idol also in our hearts. This, chas v’sholom would have resulted in Hashem punishing us with annihilation .

Therefore  Rav Nachman bar Yitzchak began his drasha on Purim that we have to realize what the situation was then, and to thank Hashem  that H. saved us from our own actions (our Yetzer Hora) and stopped the downward spiral, that we ourselves started, that should have led to real idolatry worship and consequently to annihilation.

In the light of Zera Shimshon’s understanding of Rav Nachman bar Yitzchak, when we contemplate on the downward spiral of Clal Yisroel that started with the Enlightenment Movement, that didn’t directly object to keeping the Mitzvos but was nonetheless a slight sin, that ended in the near annihilation of our people in the Second World War we can understand and truly rejoice for the great miracle of Purim !

In the merit of learning the Zera Shimshon’s Torah on PurimHashem should send the great, complete, and final salvation to Clal Yisroel in general and a personal salvation to each individual member of  Clal Yisroel!

Parshas Tzav

(Click  Parshas Tzav “bais” pg. 10 to see the source of this week’s d’var Torah)

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, Nodov 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 Moshe, Aharon is mentioned in the Parsha. In the merit of Moshe’s forfeiting his rights to the Kehuna to Aharon, Hashem overlooked ax Aharon’s part in the Golden Calf and reinstated him as the Kohain Gadol.

This d’var Torah is dedicated to Beracha Bas Menucha Shaina. In the merit of  the  learning Zera Shimshon’s divrai Torah, Hashem 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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