Fwd: Zera Shimshon Parshas Toldos

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From: Shevach Pepper <shevachp@gmail.com>
Date: Wed, Nov 15, 2023, 5:14 PM
Subject: Zera Shimshon Parshas Toldos
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They are divinely orchestrated moments where we are entrusted with a critical mission

Parshas Toldos   To dedicate a week of Zera Shimshon for a simcha,  yahrtzeit etc. click here To  subscribe to the Zera Shimshon In English podcast click here.   To download printable PDF of 1 Dvar Torah click here.  To download printable PDF of 3 Divrei Torah click here.   To make a donation click here  וַיִּתְרֹצֲצוּ הַבָּנִים בְּקִרְבָּהּ וַתֹּאמֶר אִם כֵּן לָמָּה זֶּה אָנֹכִי וַתֵּלֶךְ לִדְרשׁ אֶת יְדֹוָד:וַיֹּאמֶר יְדֹוָד לָהּ שְׁנֵי גֹייִם {גוֹיִם} בְּבִטְנֵךְ וּשְׁנֵי לְאֻמִּים מִמֵּעַיִךְ יִפָּרֵדוּ וּלְאֹם מִלְאֹם יֶאֱמָץ וְרַב יַעֲבֹד צָעִיר: (כה/כב-כג)   "And the children struggled within her (Rivka), and she said, "If it be so, why am I like this?" And she went to inquire of Hashem. Hashem said to her, two nations are in your womb, and two nations will separate from within you. One country will be mightier than the other, but the greater one will serve the smaller one. " (Braishis 25/22))   Rashi clarifies that when Rivka expresses "if it be so," she is reflecting on the intensity of her pregnancy pains and questioned, "Why am I like this?" — essentially asking why she continues to wish for and actively seek the condition of being pregnant.   Zera Shimshon raises two issues: firstly, what is the meaning behind Rivka's inquiry about her desire and ongoing prayers for pregnancy, given that she was already expecting? Secondly, why did Rivka seek guidance from Shem, who was a Talmid Chacham and a Navi, rather than consulting a physician, as her concerns were related to her physical well-being?     Zera Shimshon provides insight based on two teachings of Chazal.   First, in Parshas Bereishis, the consequence Chava faced for eating from the Eitz Hadaas was "I will greatly increase (harbeh arbeh) your suffering and your childbearing; in pain you will bear children." Chazal in Eiruvin 100b interprets this to signify that whereas Chava initially bore children without pain, her sin caused her and all her female descendants to endure childbirth pain henceforth. But it is more than this. Zera Shimshon notes that the doubled expression "harbeh arbeh" indicates a dual punishment;  not only would there be labor pains, but sometimes the punishment would extend to bearing a child who is inherently a rasha, as discussed in Yoma 82a.   Nevertheless, the Gemara in Sotah 12b explains that this decree does not universally apply. Righteous women do not fall under "the verdict of Chava," implying they would not endure labor pains, and consequently, Zera Shimshon argues, they would also be spared from the possibility of bearing a rasha.   In Mesechta Berachos 61b, Chazal offers an interesting insight into the human condition; an individual has the capacity to assess their own moral and spiritual standing. This self-awareness enables one to determine whether they are tzaddikim (the righteous) or the opposite.   Zera Shimshon combines the concepts that people can discern their own level of righteousness and that righteous women don't necessarily need to suffer the "verdict of Chava" to address his questions.   Zera Shimshon explains that Rivka, who correctly self-identified as a tzadekes, was distressed by her severe pregnancy pains. This brought her two concerns: firstly, Rivka was puzzled about experiencing such pain if she was indeed righteous and supposedly exempt. Secondly, if she had misjudged her own righteousness and was not as virtuous as she believed, then this situation cast doubt on Chazal's assertion that one can be sure of their own spiritual status, which she knows to be true. Catch-22!   Rivka's predicament wasn't just an abstract or philosophical issue; it had tangible, real-world consequences. It is written in the Midrash that both Dovid HaMelech and Avraham Avinu approached Hashem with a request — if their potential offspring were not going to live righteous lives, they would rather not have children at all.   In contrast to Avraham and Dovid HaMelech, Rivka had assumed, based on her understanding that she was a tzadekes, that her righteousness would naturally shield her from the curse of Chava, which included the pains of childbirth and the risk of giving birth to a child who might choose a wicked path. With this belief, she had approached her prayers with an unreserved heart, asking for children without any stipulations, confident in the promise and protection her righteousness afforded her.   However, the onset of unexpected labor pains shattered this confidence. It forced her to reconsider her approach to prayer and the possibility that she might need to adopt the cautious stance of her forebears — to pray conditionally, specifying her desire for only tzadikim as children and to entertain the thought that childlessness might be preferable to the risk of raising reshaim. This irreconcilable clash in her mind between her anticipated protection as a tzadekes, the stark pain she faced and how she should daven was what drove her to seek guidance on how to proceed.   Rivka was troubled by her uncertainty, rather than just the strong physical pain she felt, she naturally sought advice from Shaim, a Talmid Chacham, instead of a doctor. How could a doctor help her decide whether to keep praying as before or to pray on the condition that her children be tzaddikim and not Reshaim!   It is written in Chumash that Shaim answered her that she is carrying twins and this is the reason for her pains. How does this resolve Rivka's confusion?   Zera Shimshon gives a fascinating explanation of Shaim's answer.   Shaim assured Rivka that she could keep praying in her usual way, without needing to condition her prayers on having only righteous children. He explained that her discomfort was not a result of the "verdict of Chava," but because she was carrying twins with contrasting destinies: Yaakov, the tzaddik, and Eisav, the rasha. Their struggle within her womb was central to Yaakov's efforts to extract the hidden kedushah from Eisav, which was deeply embedded in him, a significant process that would impact future generations. This extraction would lead to righteous figures among Eisav's descendants, such as Antoninus, Kitiya bar Shalom, and the Tannaim Shmaya, Avtalyon, and Rebbi Meir. Shaim emphasized that Rivka's role in birthing Eisav was vital, as only through her and Yaakov's virtue could the kedushah in Eisav be unlocked and redeemed. This situation was distinct from that of Dovid and Avraham, who would rather remain childless than father wholly wicked offspring. In Rivka's case, bearing Eisav was essential for the greater good that his lineage would eventually bring forth.   Through this Devar Torah of the Zera Shimshon, we gain an invaluable perspective on how to interpret and navigate difficult and distressing situations in life. Zera Shimshon insights teach us that these challenges are not necessary reflections of our personal failings and grounds for self-condemnation. Instead, much like the trials Rivka encountered, these situations may actually be opportunities assigned specifically for us, given to us because we alone possess the necessary abilities to succeed in them. They are divinely orchestrated moments where we are entrusted with a critical mission – to unlock and liberate the kedushah that is deeply woven into the fabric of these experiences. This perspective encourages us to look beyond the surface level of our struggles, recognizing the potential for spiritual growth and uncover hidden blessings. In this light, every challenging moment becomes a chance for us to act, to use our unique strengths and insights, just as Rivka did, to reveal and foster the sacredness that lies dormant within these trials.         -------------------2-------------------   וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת יִצְחָק:(בראשית כה/יט)   And these are the generations of Yitzchok the son of Avraham, Avraham begot Yitzchok. (Braishis 25/19     On the phrase, "V'aileh toldos Yitzchak" And these are the descendants of Yitzchak, Rashi comments, "Yaakov and Eisav (who are) mentioned in the parsha".   Zera Shimshon asks, firstly, what was difficult to Rashi that he came to explain. And secondly, what is his answer? Seemingly it is obvious that Yaakov and Eisav are his descendants since right after this possuk the Torah tells us that Rivkah, Yitzchak's wife, gave birth to Yaakov and Eisav. Obviously, then, these are Ytzchak's descendants! Why did Rashi have to tell us this?   Zera Shimshon explains that Rashi was bothered by the fact that it is written, "V'aileh toldos Yitzchak", And these are the offspring of Yitzchak, with the word "and" and not simply "Aileh toldos Yitzchak" these are the offspring of Yitzchak, without the word "and".   You might ask, "What is the difference with the "vav" or without the "vav"? Well, it is written in the Medrash that whenever a possuk begins with the word "these…." "aileh" as opposed to, "and these" "V'aileh" it comes to separate and exclude what is mentioned from what had been previously mentioned. "V'aileh", on the other hand, suggests that what is mentioned is a continuation of what was previously mentioned and adding to it. For example, after the Torah relates that Hashem gave the Asseres Hadibros, the Ten Commandments on Har Sinai comes Parshas Mishpatim, which contains many civil laws such as the laws concerning the payment for damages, the punishment for stealing and laws concerning the responsibility of different types of watchmen. In order that people won't think that Moshe made up the civil laws by himself, Parshas Mishpatim opens with the words, "V'aileh hamishpatim" and not "Aileh hamishpatim" to teach us that just like the Asseres Hadibros were given on Har Sinai so too Hashem gave us the civil laws of Mishpatim on Har Sinai.   Rashi was therefore bothered how can it be that our parsha opens with V'aileh instead of Aileh? Last week's parsha ended with the listing of the offspring of Yishmael, and by beginning our parsha with V'aileh instead of Aileh the Torah is telling us that the descendants of Yitzchak are similar to the descendants of Yishmael! How can this be? True, Eisav was a rasha like Yishmael but Yaakov wasn't.   Rashi was also bothered by a seeming contradiction to this.   In this possuk he Torah refers to Yitzchak Avinu as "Yitzchak ben Avraham" and not simply, "Yitzchak". Why is this? Since we already know from last week's parsha that Yitzchak's father was Avraham why did the Torah have to repeat it. Zera Shimshon suggests that it must be to stress that both children who were born to Yitzchak and Rivka, Yaakov and Eisav, resembled Avraham, their grandfather.   It is easy to understand how Yaakov resembled Avraham, since both were tzaddikim, however how is there even the slightest resemblance between Eisav, who was a rasha and Avraham who was a tzaddik?   In short, how can it be that on the one hand Yitzchak's offspring resemble Yishmael and at the same time they also resemble Avraham?   A possible answer is that each son is compared to someone else; Eisav to Yishmael and Yaakov to Avraham.   Rashi refutes this and therefore he writes; the descendants of Yitzchak were both "Yaakov and Eisav " and that they both equally resemble Avraham and are both equally compared to Yishmael!   Zera Shimshon gives a fascinating explanation how this can be.   When Chava ate from the Eitz Hadaas she caused that "sparks of kedushah" became entrapped and entangled in "shells of tummah". Until the end of time, little by little through the performance of mitzvos and good deeds these particles of kedushah are liberated from the "shells of tummah".   Concerning Avraham, it is written, key av hamone goyim n'satticha" – because I have made you the father of a multitude of nations. Zera Shimshon, explains that this means that Avraham extracted and freed the kedushah that was entrapped in these people.   Zera Shimshon explains that Avraham only began the process. He explains that the pains that Rivkah experienced when she was pregnant with Yaakov and Eisav, wasn't simply that they were fighting but it was Yaakov fighting to extract the kedushah that was entrapped in Eisav. Yaakov's effort was very fruitful. On the possuk, "shney goyim b'bitnaich"- there are two nations in your womb, Rashi explains that it is not referring to Yaakov and Eisav but rather it is referring to Rebbi (the Tanna who wrote the mishnayos) and Antinonos, who was a descendant of Eisav and although he was the king of Rome he served Rebbi like a servant serves his master! How can it be that Rivkah was carrying in her womb Rebbi and Antinonos who were born more than a thousand years later?   The answer is that Yaakov was able to free the kedushah that was hidden deep in Eisav which was the seed that eventually resulted in Antinonos who was completely submissive to kedushah.   It is in this way that Eisav and Yaakov are considered to replicate Avraham. It is not that they are similar to Avraham in that he was a tzaddik, since Eisav was a rasha and not a tzaddik. Rather, it is that just like Avraham freed the particles of kedushah so to kedushah was freed through Yaakov and Eisav.   The comparison to Yishmael also applies to some of the descendants of Yaakov just as it applies to Eisav like we learn that there are some people have no portion in the World to Come.   In summary, Rashi holds that both of Yitzchak's descendants, Yaakov and Eisav, resemble Avraham in that just as Avraham unveiled the kedushah in the pagens who were his followers so too through Yaakov and Eisav the kedushah that was concealed in Eisav was revealed. Unfortunately, both also have elements of Yishmael in their descendants.     -------------------3-------------------   וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן־אַבְרָהָם אַבְרָהָם הוֹלִיד אֶת־יִצְחָק׃    And these are the generations of Yitzchok the son of Avraham, Avraham begot Yitzchok. (Braishis 25/19) On this possuk the Medrash (Medrash Rabah 63/1) comments, "And these are the generations of Yitzchak ben Avraham. It is written, "The father of a tzadik is very happy (two forms of the word happy are repeated in the possuk "gil" and yagil)... happiness after happiness. (This happens) when a tzaddik is born. It is written in Yeshiyahu, 'And it was in the days of Achaz ( a very wicked king) etc.- the malachim (angels) said before Hashem, "It is a shame that Achaz became king!" Hashem replied to them that he is the son of Yusam (a very righteous king) so I  cannot, remove him... happiness after happiness (occurs) when a tzaddik begets a tzaddik."   Zera Shimishon asks firstly, what difficulity did the medrash have in understanding the possuk; And these are the generations of Yitzchok the son of Avraham, Avraham begot Yitzchok, that the possuk "The father of a tzadik is very happy, answers? And, secondly, how did it resolve this problem?     To answer this question let us first understand what is the exact reasoning of the melachim who were very distressed that Hashem made Achaz king and what was Hashem reasoning that He rejected their argument and made him a king.     Zera Shimshon explains these two opinions in light of two other disagreements (machlokosim).     The first machlokess we find in the Tosfos Yom Tov  (Eidius (perek 2 mishna 9)  who quotes a Tosefta that children benefit from the merits of their fathers in Olam Hazeh (this world) only until they are able to have their own merits, meaning, until their bar mitzvo. After that "they are on their own". The Yerushalmi argues and holds that a child reaps benefits from their father's merits even after they are responsible for themselves and are able to have their own merits.     The second machlokess is concerning  the Gemarra Sanhedrin 104a that even a wicked father benefits from his son's merits. The Maharsha explains the reason for this is because even though that the father is a rosho, since his child changed it must be that he contributed to this so he is also entitled to some reward.  The Iyun Yaakov argues and explains that even though the father has no hand in the good deeds of the son, a father and son are really one entity and since the son deserves a reward for his good deeds and the father is a part of him, he also gets rewarded.     Zera Shimshon explains that there is really only underlining principle in these two disputes; if a father and son are one entity or not. The Iyun Yaakov who holds that a wicked father benefits from his righteous son because they are two parts of the same being holds like the Yerushalmi that a father's merit will benefit his son even after he is bar mitzvo for the same reason, they are both one entity.     On the other hand, the Maharsha who holds that the reason that a wicked father benefits from his righteous son is only because the father helped his son to get where he got to,  holds that the son can benefit from the father only until the bar mitzvo because  it is only until that age that the father's chinuch is apparent in him.     There are also two more practical differences between Maharsha's understanding and Iyun Yaakov's understanding.    According to the Maharsha a wicked son will not benefit from his father's good deeds, since the parents chinuch didn't work, but according to the Iyun Yaakov, since they are both in essence one entity, the wicked son will benefit from the father's righteousness.     Another difference, is that according to the Iyun Yaakov a father who is a tzaddik benefits from the good deeds of his son because they are one entity. However according to the Maharsha a father who is a tzaddik does not get extra s'char for his childs good deeds. (Zera Shimshon explains the reasoning for this, but, unfortunately, I didn't understand it so I can't write it. Sh. P.)      Two more facts are needed to understand Zera Shimshon's explanation of the Medrash. Firstly, Achaz was the son of Yusam who was a tzaddik and Achaz's son was Chizkiyahu who was also a tzaddik and Achaz became king when he was twenty years old.     The second fact is that a person is only punished by the Bais Din Shel Maala (the Heavenly Court) after he is twenty years old. Therefore,  Achaz was considered a Rasha only after he became the king.      Putting it all together; the Melachim argued that a father and son are two entities, like the opinion of the Maharsha and Tosefta, and therefore the merits of his son Chizkiahu, who was a tzaddik, could not help Achaz to have a place in Olam Habah since he was a rosho. For Achaz's own good, they wanted Hashem to take him away from this world before he was twenty years old, and would become a king. Like this he would not yet be judged as a rosho and  the merits of Chizkiyahu, who was only nine years old but already should signs of great righteousness, would help him to have a portion in the World to Come.     Hashem argued back that the halacha is like the Iyun Yaakov and Yerushalmi that father and son are one entity and therefore even though that Achaz was a rosho, the merits of his father Yusum prevents Me from having him die early, and the merits of Chizkiyahu his son will enable him to have a portion in the World to Come.      In light of the above we can understand the Medrash was bothered by the phrase, Avraham begot Yitzchok that seems to be superfluous since it is written in the previous phrase that Yitzchok was the son of Avraham. The Medrash's answer to this question is that the extra phrase is teaching us that father isn't only an external cause for the son to be born but father and son are really one entity and the proof of this is Achaz who benefitted both from his father's righteousness and his son's even though that he himself was a rosho! 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 Torah  from Zera Shimshon every week click here. To receive a d'var Torah in Ivrit click here. To receive a d'var Torah in Yiddish click here To receive a d'var Torah מנוקד click here. To receive a d'var Torah מבואר click here. To receive a d'var Torah in English click here To receive a d'var Torah in Spanish click here. To receive a d'var Torah in Portuguese click  To receive a d'var Torah in Italian click here To receive a d'var Torah in French click here

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