Fwd: Zera Shimshon Parshas Va'yairo

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From: Shevach Pepper <shevachp@gmail.com>
Date: Wed, Nov 1, 2023, 12:29 PM
Subject: Zera Shimshon Parshas Va'yairo
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Intrinsic Vs. Social Modesty: Lessons from Sarah Imeinu

Parshas Va'yairo   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. For more divrei Torah scroll to bottom of this message and click on the appropriate link.   To make a donation click here  וַיֹּאמְרוּ אֵלָיו אַיֵּה שָׂרָה אִשְׁתֶּךָ וַיֹּאמֶר הִנֵּה בָאֹהֶל. (בראשית יח/ט) "And they (the Angels) said to him (Avraham), "Where is Sarah your wife?" And he said, Behold! She is in the tent." In Gemara Bava Metzia (87A), there are two opinions why the malachim asked Avraham where Sarah was. The first opinion states that the malachim genuinely didn't know her location, and the Torah includes this detail only to highlight Sarah's modesty. The second opinion, attributed to Rav Yehudah in the name of Rav (and some say in the name of Rebbi Yitzchak), suggests that the malachim knew Sarah was in the tent, but asked where she was to make Avraham recognize her modesty, thereby strengthening their marital bond. (Maharsha) Zera Shimshon raises questions on both opinions.   Regarding the first opinion, Zera Shimshon asks why the Torah finds it necessary to specifically point out Sarah's modesty when she is already known to be a righteous and virtuous woman. Sarah is known for her righteousness, which is a comprehensive term encompassing various virtues. Why does the Torah feel the need to single out her modesty? Mentioning it separately seems redundant and unnecessary!   Regarding the second opinion, that the malachim asked her whereabouts to strengthen their marital bond, Zera Shimshon directs our attention to the beginning of Parshas Lech Lecha. In that portion, as Avraham and Sarah are nearing Mitzrayim after leaving Eretz Yisroel, the possuk notes that Avraham suddenly becomes aware of Sarah's beauty. Rashi explains that this awareness came about because they were both modest individuals. Considering this, Zera Shimshon questions the need for the malachim to highlight Sarah's modesty to Avraham, given that he was already aware of it.   Zera Shimshon addresses the second question by referencing the Gemara in Shabbos (53B), which recounts an incident of a man who discovered his wife had a stumped hand only upon her death. The presence of two opinions in the Gemara—attributing the modesty either to the wife or the husband—suggests that the modest behavior was actually the result of a combined effort between the two. The dispute is only to whom should be credited as the primary driver of this exceptional modesty, the husband or the wife.    According to this, the fact that Avraham was unaware of Sarah's beauty for so long doesn't necessarily serve as definitive proof of Sarah's extraordinary modesty. Instead, it could be the result of a shared sense of modesty between Avraham and Sarah that contributed to their mutual unawareness of each other's physical attributes. In this context, the malachim's question about Sarah's whereabouts served a specific purpose: it was intended to clarify for Avraham that Sarah's modesty was indeed her own unique and remarkable trait, separate from any mutual modesty they may have shared as a couple.   Regarding the first question, why did the Torah have to teach us that Sarah was modest since we know that she is very righteous? Zera Shimshon explains that the main goal of a woman's modesty goes beyond personal virtue; it serves as a form of chessed that has far-reaching effects on the spiritual well-being of Klal Yisroel as a whole. By acting modestly, a woman engages in a profound act of self-sacrifice and kindness, directly assisting men in their ongoing struggle with their powerful yetzer hara.   This is not a small feat. The yetzer hara is a very strong, difficult and formidable force, constantly tempting individuals to stray from the path of Torah and mitzvos. In this context, a woman's modesty becomes an invaluable asset in the communal effort to live a life of kedusha. Her modesty acts as a safeguard, helping to reduce distractions and temptations that men might otherwise find difficult to ignore. It's a proactive form of chessed that requires thoughtfulness, intention, and often self-sacrifice, as it involves curating one's behavior and presentation in a way that prioritizes the spiritual welfare of others.   Therefore, a woman's modesty is not just about her own spiritual elevation, but also serves as an act of significant chessed to others. It's a contribution to the collective spiritual integrity and focus of the community, helping men to better maintain their concentration on learning Torah and the fulfillment of mitzvos. By acting modestly, a woman effectively supports the spiritual framework of the entire community, aiding in the battle against the yetzer hara and promoting a society deeply rooted in kedusha.   On the possuk (18/5), "And I (Avraham) will take (for you) a little bread, and sustain your hearts... " Rashi points out that the words "your hearts" is written "libachem" with only one bais which implies only one heart and not "levavachem" with two "baisem" which implies two hearts. Rashi explains the reason for this is because angels have only one yetzer, the yetzer tov, and not two, a yetzer hora and a yetzer tov, like mortals have.   Considering that their guests had no yetzer hara we see that Sarah's modesty, was an intrinsic part of her character, rather than a mere social or communal obligation. Sarah's modest behavior was not simply a response to the needs of society or the people around her. When the angels visited, they had no yetzer hara, effectively removing any 'practical' need for Sarah to stay secluded in the tent. Yet, she chose to maintain her modest stance.   This act served as a powerful demonstration to us, Sarah's modesty was deeply ingrained in her very being. It wasn't only for the sake of the community. Rather, it was a genuine expression of her innermost values and character.   If Sarah had practiced regular modesty, primarily aimed at contributing to the overall spiritual well-being of the community, she would still have been considered a righteous individual. However, the Torah specifically points out Sarah's modesty in the presence of the malachim to highlight that it was intrinsic to her character, above and beyond the expected norms of righteousness. This suggests that understanding Sarah as merely 'righteous' would not fully capture the exceptional nature of her modesty, which was deeply ingrained in her being.   This sets Sarah apart as exceptionally modest, even among righteous individuals, and it's this kind of intrinsic modesty that we have to try to emulate!   -------------------2-------------------   יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ (בראשית יח/ד) Let a little water be brought; wash your feet and lean under the tree. (Breishis 18/4)   Zera Shimshon asks a few questions concerning the way Avraham dealt with his guests. Firstly, how could it be that Avraham, who was the epitome of chessed and hospitality, left his guests leaning under a tree outside, and didn't give them a nice comfortable seat in his tent?     Secondly, Rashi explains that he told them to wash their feet so that there will be no trace of Avodah Zarah. Why after they washed their feet didn't he invite them into his house?     Thirdly, it is written in the Medrash (Medrash Rabah Parshas Noso 14/2), "Whatever Avrohom did for the travelers (angels) Hashem compensated his children, not only once but three times; when they were in the Desert, when they entered Eretz Yisroel, and in the future.  Avrohom said to the malachim"...and recline under the tree. Hashem compensated Avrohom's children (Bnei Yisroel) in the Desert, like it says, "that I commanded Bnei Yisroel to dwell in booths (sukkos) when I brought them out of the land of Mitzrayim". From where do we learn that we were compensated in Eretz Yisroel? (It is written) in succos you should dwell seven days". From where do we learn that they will be compensated in the future? It is written"... which shall serve as a booth (succo) for shade from the heat by day and as a shelter for protection against drenching rain."     In other words, Avraham was rewarded for the way he attended the melachim in that his descendants dwelled in succos in the desert, were commanded to sit in succos when they entered Eretz Yisroel and will once again be protected by succos in the days of Mashiach.     Zera Shimshon asks, that Hashem rewards people when they do something extraordinary. However, regarding Avraham and the melachim he didn't give them "royal treatment" at all. On the contrary, it seems that he gave them only second class care. Why then should his descendants be rewarded three times for what seems to be Avraham's mediocre dealing with his guests?     Zera Shimshon begins to answer these three question by first explaining the depth of the mitzvah of Sukkah.     Chazal teach us that Hashem gave Bnei Yisroel in the Desert three gifts; Manna in the merit of Moshe, a spring that traveled with them in the merit of Miriam and the Divine Clouds ( ananei hakovod) in the merit of Aharon. It is written in Parshas Emor (Vayikra 23/43) that the Yom Tov of Sukkos is "l'maan yaidu dorosaichem key b'sukkos hoshavti ess Bnei Yisroel"- in order that your future generations will realize that I placed Bnei Yisroel in sukkos…. Zera Shimshon asks why did Hashem designate a Yom Tov to remember the Ananei hakovod, but Hashem didn't give a Yom Tov to remember the spring or the manna. They were also great miracles and very beneficial for Bnei Yisroel?   Zera Shimshon answers this question in light of the Medrash (Pesikata d'Rav Cahana 29) that the reason the Yom Tov of Succos immediately follows Yom Kippur is that if a person didn't act properly the previous year and Hashem decreed that he be punished by being exiled, the going into the succah, in which we leave our comfortable houses, should be in place of actual exile. In other words, living in succah is a "mini-exile" that can exempt a person from an authentic exile .     At the Bris Bain Habessarim Hashem decreed that Avraham's descendants would have to suffer four exiles to purify and perfect them. The first one was in Mitzrayim and when Bnei Yisroel left Mitzrayim they knew that there were three more waiting for them. Chazal also teach us that if Bnei Yisroel would not have served the Golden Calf, the aigel, Bnei Yisroel would have been exempt from exile and servitude to the nations of the world. The question arises however, if that would have been the case what would have happened to the promise of three more exiles? They were part of the covenant between Hashem and Avraham. Hashem therefore right after they left Mitzrayim commanded Bnei Yisroel to dwell in succos so in the case that Bnei Yisroel would pass the test of the Golden Calf, Hashem would count this "mini-exile" as if they went through a full-fledged exile.     This is the reason that there is a Yom Tov to remember the Annanay Hakovod and there are no Yamim Tovim to remember the Manna and the traveling spring. Succos is not only to remember the protection that the Annanay Hakovod provided for Bnei Yisoel, but rather it is to remember the care that Hashem showed us by building Annanay Hakovod around us exempt Bnei Yisroel for future galius.     According to this, Zera Shimshon explains that Avraham Avinu knew that his descendants, Clal Yisroel, will not always conduct themselves properly and he was distressed what will be with them when they will being exiled from the Eretz Yisroel. He therefore, kept his guests in a state of a "mini-galus", outside leaning on a tree, so Hashem will also treat Bnei Yisroel with chessed when they are in galus. True, regarding the travelers it was an incomplete chessed however with regards to his descendants it was a complete chessed. At the time that he attended the guests he prayed that just like he took care of and eased the discomfort of these travelers when they were in transit, so too Hashem should take care of and ease the agony of his descendants when they are in exile.    -------------------3-------------------   וַיֵּרָא אֵלָיו יְדֹוָד בְּאֵלֹנֵי מַמְרֵא וְהוּא ישֵׁב פֶּתַח הָאֹהֶל כְּחֹם הַיּוֹם: (בראשית יח/א)   And Hashem appeared to him in the field of Mammre and he was sitting at the entrance of the tent in the heat of the day.     Rashi explains; And Hashem appeared to him: to perform the mitzvah of bikkur cholim (visiting the sick).        Rebbi Chama ben Chanina said: It was the third day from his circumcision, and Hakodosh Baruch Hu, came and inquired about his welfare.       Zera Shimshon asks in the name of the Mefarshim why Rashi prefaced Rebbi Chama ben Chanina's statement by saying that Hashem came to Avraham in order to do the mitzvah of visiting the sick? Why couldn't Rashi simply say that Hashem came to Avraham because this was the third day after Avraham did a bris milah and we would understand that Hashem came to make a bikkur cholim visit?        Zera Shimshon answers in light of Tosafos who asks;  Chazal teach us that until Yaakov there was no sickness in the world! When it came time for a person to die he simply died. If so, Tosafos asks, how can it be that Hashem came to do bikkur cholim with Avraham? Tosafos answers that only natural illnesses did not exist until Yaakov, however, sicknesses that resulted from wounds from knives and the sort did exist.       Zera Shimshon explains that this is exactly the intent of Rashi. Meaning, after Rashi explained that Hashem came to visit Avraham who was ill, Rashi asked himself, how can that be, sickness didn't exist yet in this world? Rashi therefore cited Rebbi Chama the son of Chanina that Avraham circumcised himself and sickness from such an action did exist.     What still has to be understood, though, is how did Rebbi Chama ben Chanina derive that it was the third day after Avraham's milah? Where is there even a slight allusion in the Parsha that this happened on the third day and not the first, second, or tenth day?     To answer this question, Zera Shimshon asks another question. Avraham wasn't the only person that got circumcised on that day. Yishmael and Avraham's day. Yishmael and Avraham's servants also did milah that day. Why then did Hashem only come to visit Avrohom and not the rest of the people who had circumcised themselves with Avrohom?"       Zera Shimshon answers this in light of the Gemara in Babba Basra that Avrohom wore around his neck a special stone that had the power to immediately heal anyone who looked at it. According to this, explains the Zera Shimshon, all of the other people who circumcised themselves with Avrohom looked at the stone and immediately were healed. By the time Hashem came they were all better and therefore there was no need to visit them.       Avrohom, on the other hand, didn't want to go this route. Chazal teach us, "according to the pain so is the reward". Avrohom was totally focused on the Word to Come and he didn't want to lose any potential reward.       Another reason that Avraham didn't want to heal himself sooner was Avrohom knew this was a test to see if he was totally obedient to Hashem's will, if he healed himself right away, people would say that he listened to Hashem and circumcised himself only because he knew that it really wasn't dangerous since he knew how to cure himself! (Would it be a big deal if Houdini was put in a box underwater with an oxygen tank?) Avrahom therefore opted to "sit tight" and wait for the circumcision to naturally heal.     According to this we can explain the reason Hashem did not come to heal Avraham (which is a part of of the mitzvah of bikkur cholim) on the first or second day after the Milah. People would say the only reason why Avrohom circumcised himself is because he knew the pain wouldn't last too long and they wouldn't realize that Hashem was the One that healed him and it wasn't that he looked at his special healing stone. People would say that Avrohom wasn't totally subservient to the will of Hashem and he would not do ANYTHING Hashem commanded him, for instance if it was hard. Therefore, Hashem waited to visit and heal him on the day that he would naturally heal to show that Avraham was happy to do whatever Hashem commanded him to do even if he had to endure great pain to do it.       (We can understand another reason for Avrohom not looking to lessen his pain in light of the Missilas Yesharim's (chapter 19) description of someone who truly loves Hashem, ".... The more deterrents that cross their path for people who truly love Hashem...the more will their hearts fortify themselves and rejoice to show the strength of their faith, just as a military leader, who is famous for his strength will always throw himself into the heart of the battle, where a victory will serve all the more to reveal his prowess. It is common that every lover of flesh and blood rejoices in a situation that he can show how far his love goes- Sh. P.) 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. 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