This week's divrei Torah are being sponsored as a z'chus for Shemuel Dovid HaCohen ben Tikva Leah

who has been in the ICU for over a week after contracting Covid-19. In the zechus of people learning
the divrei Torah of the Zera Shimshon Hashem should send him a refuah shelaima all with all of the
other cholim in Clall Yisroel.

Parshas Tetzaveh
Parshas Tetzaveh is the only Parsha in the Torah, after What was Moshe's reasoning not to accept the position to
Moshe Rabeinu was born, that his name does not appear. redeem Bnei Yisroel right away?
The Zohar explains that this is not a coincidence. After
Zera Shimshon explains that Moshe knew if Hashem
Bnei Yisroel worshiped the Golden Calf, Moshe begged
would redeem Bnei Yisroel without a middleman, the
Hashem to forgive them. Moshe begged so strongly that
redemption would be complete and Bnei Yisroel would
he told Hashem that if He would not forgive Bnei Yisroel,
never have to suffer being in Galus again. Moshe felt the
Hashem should "erase me from Your books". Even
servitude Bnei Yisroel had suffered in Mitzrayim had
though Hashem did forgive Bnei Yisroel, Moshe's words
fully purified them; therefore Bnei Yisroel deserved to be
were so powerful that the curse that Moshe put on
redeemed by Hashem alone and to be spared future
himself actually took hold and, therefore, his name "was
galious.
erased" from our parsha.
Hashem however knew that Bnei Yisroel were not yet
Zera Shimshon asks why is Moshe's name not mentioned
fully cleansed, and would need to go back into galus to
specifically in this parsha and not in some other parsha?
finish the purification process. Therefore, Hashem
How is the fact that Moshe asked to have his name erased
wanted a mortal man, like Moshe, to take Bnei Yisroel
from the Torah connected to Parshas Tetzaveh?
out of Mitzrayim in order for the redemption not to be an
Zera Shimshon answers; the connection is that in this absolute redemption in which Bnei Yisroel would remain
parsha Aaron was appointed to be the Kohen Gadol. tainted.. Bnei Yisroel needed to suffer more galious
enabling us to eventually become totally pure.
Meaning.
If Bnei Yisroel would have never sinned after they left
It is written in Gemara Zevachim (102a); when Hashem
Mitzrayim, retroactively we would have seen that Moshe
appeared to Moshe at the Burning Bush (the sneh) to
was right not to want to be the redeemer, and therefore it
appoint Moshe to take Bnei Yisroel out of Mitzrayim,
was not a sin that Moshe hesitated to lead Klal Yisroel
Moshe did not immediately agree, therefore Hashem
out of Mitzrayim, and consequently Moshe should be the
punished Moshe. Moshe was meant to be the Kohen
Kohen Gadol instead of Aharon. However, when Bnei
Gadol, but Hashem took away this right and made
Yisroel worshipped the Golden Calf we see the opposite;
Aharon the Kohen Gadol in his place.
Moshe was wrong for hesitating to be the redeemer and
Moshe deserved to lose the right to be Kohen Gadol and tuition, and in the end he did pay the tuition. If he wasn't
the proper person to hold that position was Aharon. wrong for not paying the tuition until now (he was away
or sick in the hospital) the curse is not effective.
Since the same incident, the worshiping the Golden Calf,
However, if he was able to pay the tuition from the very
caused Moshe to daven not to be mentioned in the Torah
beginning then the curse will be effective even if he does
and it also caused Aharon to be appointed to be Kohen
pay the child's tuition.
Gadol, it is understandable why they both occur in the
same parsha. Regarding Moshe's prayer to be erased from the Torah, it
would seem that Moshe did not transgress any aveirah
According to this we can answer another question. It is
when he davened for the forgiveness of Bnei Yisroel.
written in the Gemara that "a curse that is made by a
This being so how can we understand why the curse took
Talmid Chacham on condition is effective, even if that
effect? According to the above, the explanation is simple;
condition is fulfilled". The Rishonim explain that this is
although at the time that Moshe davened he did not do an
true only if there is a smattering of an aveirah involved.
aveirah, however at that time it was retroactively made
If there is no aveirah at all, the curse will not take effect
clear that Moshe did sin when Hashem spoke to him at
if the one who cursed fulfills the condition."
the Burning Bush. It was this sin that enabled Moshe's
For instance, in the case that a person cursed himself that curse to take hold.
he will move out of his house if he doesn't pay his child's

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Megilas Esther
‫כִּ י מָ ְר ֳּדכַי‬:‫בּורתֹו ּופ ָָרשַ ת גְ ֻדלַת מָ ְר ֳּדכַי אֲשֶׁ ר גִּ דְ לֹו הַ מֶׁ לְֶׁך הֲלֹוא הם כְ תּובִּ ים עַל ספֶׁר דִּ בְ רי הַ י ִָּמים לְ מַ לְ כי מָ דַ י ּופ ָָרס‬
ָ ְ‫וְ כָל מַ עֲש ה תָ קְ ּפֹו ּוג‬
)‫ג‬-‫ב‬/‫ (אסתר י‬:‫הּודים וְ ָרצּוי לְ רב אֶׁ חָ יו דרש טֹוב לְ עַמֹו וְ דבר שָ לֹום לְ כָל ז ְַרעֹו‬ ִּ ְ‫הַ יְ הּודִּ י ִּמ ְשנֶׁה לַמֶׁ לְֶׁך אֲחַ ְשורֹוש וְ גָדֹול לַי‬
It is written in the end of Megilas Esther, All his 4. He sought the good of his people.
(Achashvairosh's) mighty and powerful acts, and a full 5. He was concerned for the welfare of all his
account of the greatness of Mordechai, who the King descendants.
promoted, are recorded in the book of chronicles of the Seemingly this possuk is giving a reason for what is
Kings of Madoy and Prass. Because Mordechai the written in the previous possuk; the reason that "a full
Yehudi was viceroy to Melech Achashvairosh, he was a account of the greatness of Mordechai who the King had
great man among the Jews and he wanted his brothers to promoted are recorded in the book of chronicles of the
grow in esteem (Targum), he sought the good of his Kings..." is because of these five praiseworthy
people and was concerned for the welfare of all his descriptions which are enumerated in this possuk.
descendants. Zera Shimshon asks how can we understand that the fact
In the second possuk, "Because Mordechai the Yehudi.." that Mordechai was a great man among the Jews, was
there are five commendatory descriptions of Mordechai. popular with...his brothers, sought the good of his people,
1. He was viceroy to Melech Achashvairosh. and was concerned with the welfare of all his
2. He was a great man among the Jews. descendants is the reason Mordechai was written in the
3. He was popular with the multitude of his brothers. chronicles of the Kings of Madoy and Prass? The fact
that he was viceroy to Melech Achashvairosh makes
sense why this is a reason to be written up in the
chronicles of the Kings... since it is something that is
related to the kingship of Achashvairosh. But why is the
fact that he cared for and was respected by his brethren
be a reason that they recorded how he was promoted?
He answers that there are really two facts conveyed in the
first possuk, one explicit, that a full account of how
Achashvairosh promoted Mordechai was written in the
book of chronicles of the Kings.... and one implied, that a
full account of how Achashvairosh promoted him was
NOT mentioned in the Megillah. The five commendatory
descriptions of Mordechai are not coming to explain why
the full account of Mordechai's appointment was
mentioned in the chronicles of the non Jewish kings but
rather it is coming to explain why it is was NOT
mentioned in the Megilah or in Tanach.
How is this?
First a short introduction. When Yaakov and Eisav were
born Hashem told Rivkah that she is having twins and
"one kingdom will become mighty through the other
kingdom". Chazal teach us that this means that the
success and prestige of Yaakov and his descendants is
inversely proportionate to Eisav's failure and
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)‫כ‬/‫(שמות כח‬:‫וְ הַ ּטּור הָ ְרבִּ יעִּ י תַ ְר ִּשיש וְ שהַ ם וְ י ְָשפֶׁה ְמשֻ בָ צִּ ים זָהָ ב יִּ הְ יּו בְ ִּמלּואתָ ם‬
We learn in Gemara Babba Basra (75a) concerning
Yerushalayim of the future; it is written in Yeshaya
(54/12), "And I Hashem will make your
(Yerushalayim’s) walls from stones of kadkod." R'
Shmuel bar Nachmani explains: Two malachim in
heaven disagreed. (Tosfos explains that Eliyahu Hanavi
was the one who told this to R' Shmuel bar Nachmani)
Some say the dispute is between two amora'im in Eretz
Yisroel. Who are these amora'im? Yehuda and Chizkiya,
the sons of R' Chiya. One said the walls will be built
from a stone called shoham, the other said, with a stone
called Yashpeh. HaKadosh Baruch Hu said to them, "Let
it be like this and like this. This is alluded to by the word
kadkod; "kad" is a shortened version of the word kadain-
insignificance and vice versa. The lower one of them falls
that greater the other one raises.
Zera Shimshon explains that if Mordechai's promotion
was written in Tanach then it would imply that it was a
result of "and one kingdom will become mighty through
the other kingdom" and Haman's downfall caused the
prestige of Mordechai's promotion. If this was the case
then there would be two harmful outcomes. One, the rest
of Clal Yisroel would not gain the maximum benefit from
Haman's downfall since Mordechai also benefited from
it.
Secondly, if Clal Yisroel would sin later and Eisav would
grow then they would lose all that they gained during
Purim.
This is how the fact that, "he wanted his brothers to grow
in esteem (Targum), he sought the good of his people" is
an explanation why a full account of Mordechai's
promotion was not written in the Megilah or in Tanach.
The fact that Mordechai "was concerned for the welfare
of all his descendants" is also a reason why a full account
of Mordechai's promotion was not written in the Megilah
or in Tanach. If later generations would study what
happened in Shushan at that time they would blame the
whole Jewish nation for what happened there. Therefore
for this concern it was not written in our Tanach.
which means "like this" in Aramaic, and therefore
"kadkod" means like this and like this.
Zera Shimshon asks, what special qualities do these two
stones have that Hashem picked them to be the
construction materials of the walls of Yerushalayim?
A second question; why didn't Hashem decide which of
these two stones was a better choice, instead of
compromising and using both?
Zera Shimshon answers; on each stone of the Choshen
(the breast plate the Kohen Gadol wore) one of the
Tribe's names was carved. On the stone of shoham,
Yosef's name was carved and Binyamin's name was
carved on the yashpeh stone.
Obviously, the specific Tribe which was etched on each
stone was not coincidental. The sefer Shiltei Giborim
writes that each one of the twelve stones on the Choshen
have unique powers and forces. The Shoham has the
power to improve a person's memory, strengthen his
vision and is a segulah to become rich. It also has the
power to improve speaking skills and to sharpen the mind
to solve problems and mysteries to such a degree that it
brings a person close to prophecy! Since these
characteristics were found in Yosef, Hashem commanded
this stone to have his name etched on it.
The Amora (or the angel) who maintained that Hashem
told the Navie (prophet) to build the walls of
Yerushalayim with a yashpeh stone, was of the opinion
that this stone was the best choice because it
characterizes what state the world will be at the time of
the Geula; a world filled with wisdom, great success and
people remembering to go in Hashem ways.
The power of yashpeh, the sefer Shiltei Giborim writes,
is that it protects people from being poisoned by others.
This stone was assigned to Binyamin to remind him and
his descendants the merit of their great grandmother
Rachel. Even though that Rachel died at the time of
Binyamin’s birth, Rachel did not damage or hurt him.
The name yashpeh itself is another reason why this stone
is the fitting stone for Binyamin. The Yalkut Shemoni
(V’zos Haberacha remez 947) explains the reason the
Bais Hamikdash was built in Binyamin's inheritance of
Eretz Yisroel was because he was the only brother not
present at the selling of Yosef and therefore did not
show a lack of sympathy towards Yosef when Yosef
begged his brothers not to sell him. Hashem ordered to
build the Bais Hamikdash in Binyamin’s inheritance
because Hashem will be more inclined to have
HaRav Shimshon Nachmani, author of Zera Shimshon lived in Italy about 300 years ago in the time of the Or
HaChaim HaKodesh
compassion on us and answer our prayers in Binyamin’s
portion. This is alluded to in the name of this stone, "yash
peh", which means “there is a mouth”, signifying that
Binyamin has "a mouth" and is able to pray for
compassion.
The Amora (or the angel) that maintained that Hashem
told the Navie (prophet) to build the walls of
Yerushalayim with yashpeh was of the opinion that this
stone was the best choice because it symbolizes that
when Hashem rebuilds Yerushalayim it will be protected
from attacks of the nations of the world, and
Yerushalayim was a place where Hashem listened and
answered our prayers with compassion.
The Gemara above concludes, “HaKadosh Baruch Hu
said to them, "Let it be like this and like this", the walls
will be built from both of these stones.” What is the
reason Hashem didn't give a definite ruling either like
one of the opinions or the other?
Zera Shimshon explains; the above prophecy (Yeshiya
54/11) was directed at "A poor afflicted lady shivering as
if there was a storm and there is no one to console her."
Hashem told this prophecy in order to comfort, "A poor
afflicted lady..." just like Rachel Imainu who refuses to
be consoled and is constantly praying for the return of
Klal Yisroel and the rebuilding of Yerushalayim. The
reason Hashem chose the shoham and yashpeh stones
was in order to console Rachel Imainu, therefore Hashem
ordered the stones that represent both of her children to
be used.

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...”

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