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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

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Published and distributed by The International Organization to Disseminate the Works of The Zera Shimshon

Translated and written by Rabbi Moshe Spira - yomospira@gmail.com

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 ShimshonZera Shimshon

Why it was specifically the Priestly Offerings that Dovid Yearned to Bring

ירת ח אתו עש ש המ יום ב יקריבו לה' ר ובניו אש ן אהרן קרב זה ערב )ו יג(: קר ומחציתה ב ב מיד מחציתה ב האפה סלת מנחה ת

This is the offering of Aharon and his sons… The Yalkut Shimoni expounds on the wording of

this Passuk, and says the following. נחמיה רבי

הוא ברוך הקדוש לפני אהרן של קרבנו חביב אומר,

כקרבנן של נשיאים, להלן כתיב זה קרבן וכאן כתיב זה

Rebbi Nechemia said: The - קרבן אהרן ובניו.sacrifices that Aharon offered were as beloved to Hashem as the sacrifices offered by the Priests [i.e. the sacrifices that the Priests brought for the inauguration of the Mishkan]. [The Midrash goes on to explain that we learn this from the similar wording that the Torah choose to use when introducing these two sacrifices.] By the Priest's sacrifices the Torah says, 'This is the offering…' Similarly, by Aharon's sacrifices the Torah says, 'This is the offering of Aharon and his sons…'.

In this vein, the Midrash also relates to us how much King Dovid desired to offer those Priestly sacrifices. אמר רב אידי מתאוה

היה דוד לקרבן נשיאים. הדא הוא דכתיב עלת מחים אעלה לך, אין לך קרבן שיש

Rav Idi said: Dovid yearned - בו פרים אילים עתודים אלא קרבן נשיאים.to bring the sacrifices of the Priests, as Dovid had said, 'Fat burnt-offerings I shall offer You with the burnings of rams. I shall prepare large cattle along with goats, always'; and there is no set of sacrifices that includes within it cattle, ram, and goats, other than those sacrifices that the Priests offered during the Mishkan's inauguration.

The question is, why was it specifically those sacrifices that the Priests offered during the inauguration of the Mishkan that Dovid yearned to bring, more than any other sacrifice that were offered in the Mishkan.

• • •The Gemara in Sotah )ט ע"א( tells us the following. מאי דכתיב רננו

צדיקים בה' לישרים נאוה תהלה. אל תקרי נאוה תהלה אלא נוה תהלה. זה משה

What is the meaning of that which - ודוד שלא שלטו שונאיהם במעשיהם.is written, 'Sing joyfully, O righteous, to Hashem; because for the upright praise is fitting'? Do not read it נאוה תהלה - the righteous should sing joyfully, because for them 'praise is fitting'; but rather נוה תהלה - the righteous should sing joyfully, because they merited to erect lasting 'places of praise'. This refers to Moshe and Dovid, for their enemies did not gain control over their

handiwork. • • •

When David yearned to bring the Priestly offerings, is wasn't the offerings, per se, that

he yearned to bring, rather it was the building of the Bais Hamikdash that he truly yearned for. For Dovid knew that were he to build the Bais Hamikdash, the enemies of the Jewish People would never be able to gain control over it and destroy it, for as the Gemara teaches us, 'the enemies of Moshe and Dovid were

unable to gain control over their handiwork'. Dovid also knew, as Yechezkel

would eventually prophesize many years later that at the inauguration of the last and )פרק מ"ה ומ"ו(,

ultimate Bais Hamikdash which will never be destroyed, we will merit once again to offer those very sacrifices that the Priest offered at the

inauguration of the original Mishkan. It was to this that Dovid referred to when he yearned to offer

those priestly offerings. He was actually yearning to merit to build the Bais Hamikdash, which if built by him, would indeed have been inaugurated with those priestly offerings.

זרע שמשון פרשתנו אות ד

PesachThe True Reason Behind Yaakov's Descent to Egypt

ירד לא ש ד מלמ ם, ש גר וי בור. הד י פ על אנוס מצרימה, וירד ויאמרו אמר, נ ש ם, ש לגור א אל מצרים ב קע ת להש אבינו יעקב י ר לעבדיך כ אן אש י אין מרעה לצ אנו כ ארץ ב רעה לגור ב אל פ

נען. ארץ כ כבד הרעב ב- The Passuk says: 'He [Yaakov] descended to Egypt'; forced by

Divine decree. 'And he sojourned there'; this teaches that Yaakov did not descend in order to settle in Egypt permanently, but only

אמרות שמשון

Zera Shimshon - the Limud that brings Yeshuos Tzav - Pesach תשפ"א גליון 130

To subscribe, please send a request to zsen@zerashimshon.co.il or visit our website at www.zerashimshon.com

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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 mbpaskesz@gmail.com

Zera Shimshon c/o Rabbi B Paskesz 1645 48th Street, Brooklyn NY 11204

Eretz Yisroel - Rabbi Yisroel Silberberg

052-716-6450 zera277@gmail.com

Published and distributed by The International Organization to Disseminate the Works of The Zera Shimshon

Translated and written by Rabbi Moshe Spira - yomospira@gmail.com

to sojourn there temporarily, as it similarly stated with regard to Yosef's brothers, 'And they said to Pharaoh, "We have come to sojourn in the land, since there is no grazing for your servant's flocks, for the famine is severe in the land of Canaan".

We need to understand the disparity between the sources of the two concepts regarding Yaakov's descent to Egypt which the Haggadah discusses. For after stating the concept 'that Yaakov did not descend in order to settle in Egypt permanently' [and associating it with the words of the Passuk 'And he sojourned there'] the Haggadah goes ahead and proves this idea from a Passuk. But after stating the concept 'that Yaakov was forced by Divine decree to descend' [and associating it with the words of the Passuk 'He descended to Egypt'] the Haggadah does not offer any proof for this at all.

Moreover, if in fact there is no proof to the notion that Yaakov was forced by Divine decree to descend, then how indeed did the Sages of the Haggadah know that there was a Divine decree pronounced upon Yaakov which forced him to descend to Egypt. Perhaps the sole reason why Yaakov went down to Egypt was simply in order to see his son Yosef, whom he had not seen in so many years?

• • •The Midrash [פו ב expounds on the Passuk that recounts [בר"ר

Yosef's descent to Egypt, and describes how his descent was actually the natural course of events that Hashem put in place in order to bring about the fulfillment of the Heavenly order which was decreed upon Yaakov, to descend to Egypt, and says as follows. 'And Yosef had been brought down to Egypt'. This Passuk can be interpreted as, 'And through Yosef, Yaakov had been brought down to Egypt'. This can be compared to a cow that people were dragging toward the slaughterhouse, but was resisting and would not allow itself to be dragged. What did they do to force the cow to the slaughterhouse? They led the cow's child before her, and out of love for her child - and to her own determent - she walked and followed behind the calf all the way to the slaughterhouse. So too, our forefather Yaakov was fit to descend to Egypt in shackles and neck chains [i.e. as is common for those descending into exile]. However, Hashem said, 'Yaakov is my firstborn, shall I bring him down to Egypt in shame? Surely not! Rather, I will draw his son Yosef before him to Egypt, and Yaakov will descend after him against his will and to his own determent.

The Yefei To'ar asks; how did the Sages of the Midrash know that the incident in which Yosef's brothers sold him as a slave to Egypt was

Divinely orchestrated in order to force Yaakov to go down to Egypt; perhaps the entire episode of selling Yosef as a slave was entirely against Hashem's will, and only incidentally did it cause Yaakov to go down to Egypt in order to visit his son Yosef whom he had not seen ever since he went missing so many years back?

We can explain that the Midrash understood that it cannot be that Yaakov's descent to Egypt was solely due to his personal longing to meet his long-lost son, for had that been so, then he would have left soon after the famine passed, for that was his original intention, as his children clearly told Pharaoh, "We have come to sojourn in the land, since there is no grazing for your servant's flocks, for the famine is severe in the land of Canaan". Thus, the fact that Yaakov did not ascend as soon as the famine passed but rather settled in Egypt permanently, is clear proof that although Yaakov's personal intention for coming down to Egypt was indeed only in order to see his son, nevertheless that was only a natural course which Hashem set in place in order to cause him to come down, but the true reason for Yaakov's descent was a pre-ordained decree, and it was that decree which kept him in Egypt even after the famine passed, and had him and his descendants remain in Egypt for many years until they would finally be miraculously redeemed.

• • •In light of this, we can understand the words of the Haggadah.

We can explain that it is only one concept that the Sages of the Haggadah are discussing; that although Yaakov willingly descended to Egypt in order to see Yosef, nevertheless the true reason behind his descent was a Divine decree. The Haggadah thus states as follows: 'Yaakov descended to Egypt' - forced by Divine decree. The Haggadah then offers the following proof for this idea. The Passuk states that Yaakov 'sojourned there', which teaches us that Yaakov did not descend in order to settle in Egypt permanently, but only to sojourn there temporarily. It is similarly stated that Yosef's brothers said to Pharaoh, "We have come to sojourn in the land, since there is no grazing for your servant's flocks, for the famine is severe in the land of Canaan", which clearly alludes that they did not come to settle permanently in Egypt but rather to ascend from Egypt as soon as the famine would pass. Hence, the fact that

Yaakov did not actually ascend when the famine finally passed is clear proof that there was a Heavenly decree behind Yaakov's descent, which was also what forced him to remain in Egypt permanently.

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