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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

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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

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 Shimshon

דברים תש"פ Zera Shimshon - the Limud that brings Yeshuos Devarim גליון 96

What Yeshayah and Yermiah Learned from Moshe Rabainu About the Jewish Nation

אכם וריבכם )איכה א יב( י טרחכם ומש א לבד איכה אשHow can I alone carry your trouble, your burden and your quarrels?

Regarding these words of Moshe, the Yalkut Shimoni איכה אשא לבדי, משל למטרונא.relates the following )רמז תת"א( שהיו לה שלשה שושבינין א' ראה אותה בשלותה וא' ראהאת ראה משה כך בנוולה. אותה ראה וא' בפחזה אותה אותן ראה ישעי' לבדי, אשא איכה ואמר בשלותן ישראל בפחזן ואמר איכה היתה לזונה, ירמי' ראה אותן בנוולן ואמר How can I alone carry…’, this‘ - איכה ישבה בדד.can be compared to a princess who had three maidservants, one of whom had seen her in a state of glory, the second of whom had seen her in a state of recklessness, while the third maidservant saw her in a state of disgrace. So too, Moshe, saw the Jewish Nation in its glory, and said, “How can I alone carry your burden?” Yeshayah, saw them in their recklessness, and said, “How did she become unfaithful?” While Yermiah, saw them in their disgrace, and said, “Alas, she sits alone”.

We need to understand why the Midrash associates these three statements with each other; what do they all intrinsically have in common?

• • •The Yalkut Shimoni continues and expounds on Moshe’s words.

איכה אשא לבדי טרכחם, מלמד שהיו טרחנים וכו' ומשאכם מלמד שהיו אפיקורסיןוריבכם ללמד שהיו רוגנים. ,’How can I alone carry your trouble‘ וכו' [when the Passuk says ‘your trouble’ it isn’t referring to the trouble that they have, rather to the trouble that they cause], this teaches us that the Jews were troublesome. ‘Your burden’, this teaches us that they were heretics. ‘And your quarrels’, this teaches us that they were bad-tempered.

Accordingly, we can explain that when Moshe said, “How can I alone carry your trouble, your burden and your quarrels?”, he was implying that whenever two Jews have a dispute and come to him for a resolution, he is unable to give them a ruling of any sort. For, in regards to rendering a Halachic judgement, he rightfully

refuses to do so for them, being that the Jews are troublesome, heretics and bad-tempered. This is in accordance of the Gemara in Sanhedrin, )ו ע"ב( that says; שנים שבאו לדין אחד רך ואחד קשה וכו' אתה רשאי

רודפו חזק ונמצא חזק נתחייב שמא לכם נזקק אני אין להם If two - לומר disputants come to you for judgement, even if only one of them is harsh, you are permitted to say to them “I will not involve myself in judging you”, lest the harsh litigant be found liable and harass the judge. On the other hand, Moshe can’t arbitrate any compromise for them either, for the Gemara in Sanhedrin )ג ע"א וה ע"ב( tells us that although according to Biblical law a judgement may be passed even

by one judge alone, nevertheless, a compromise may not be arbitrated by less than two judges. This was all

inferred to in Moshe Rabainu’s exclamation, ‘How can I alone carry your trouble, your burden and your quarrels?’

• • •In view of this, we can understand why

Yeshayah’s words were intrinsically connected to these words of Moshe. For Yeshayah had elsewhere )'א כה ;prophesized the following )נ'

Thus - אמר ה' אי זה ספר כריתות אמכם אשר שלחתיהsaid Hashem, “What is your mother’s bill of divorce by which I sent her away?” When Yeshayah first heard these words, he thought to himself that because the Jewish people seemingly claim that Hashem did indeed ‘divorce’ them, they are to be believed - in accordance of the halacha that the Gemara in Kesuvos )כב ע"ב( tells us; A woman who says to her husband “You have divorced me”, is believed, because there is a presumption that a woman would not be so brazen as to declare before her husband that he divorced her

unless that was the truth - and are thus no longer bound to His Torah, and can no longer be punished for transgressing its laws. But then Yeshayah remembered that Moshe Rabainu had already declared the Jewish People to be troublesome, heretics and bad-tempered, and hence, because of their history of audacity and brazenness, they are excluded from the presumption ‘that a woman would not be so brazen as to declare before her husband that he divorced her unless that was the truth’. Consequently, we can no longer accept their words claiming that Hashem had distanced and disassociated Himself from them, and thus they are, indeed, still bound to the Torah. When realizing that the Jews sinned while still in a close relationship with Hashem, Yeshayah exclaimed, איכה היתה

”?How did she become unfaithful“ - לזונה

אמרות שמשון

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'תולדות שמשון'

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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

When Yermiah heard that they were still ‘in their relationship’, and even so were unfaithful, he cried out, היתה וכו' בדד ישבה איכה

,”Alas, she sits alone… she has become like a widow“ - כאלמנהonly ‘like a widow’ but not actually a widow; this is because after being unfaithful to her ‘Partner’, although she is still bound to Him, she nevertheless sits alone from Him.

'זרע שמשון' פרשתנו אות ג

When Our Advocating Angels Betrayed Us גדו בה היו לה לאיבים )איכה א ב( ל רעיה ב כ

All her friends have betrayed her, they have become her enemies

The Midrash )ילקוט שמעוני איכה רמז תתר"ט( expounds on this Passuk and describes this betrayal as follows. ומיכאל גבריאל זה בה. בגדו רעיה כל

זכות. אמר להם הקב"ה מי חביב עליכם, אמרו לפניו ישראל, שהיו מלמדין עליה

ואחר ישראל מי חביב עליכם, אמרו לפניו ביהמ"ק. אמר להם נשבע אני בשמי הגדול

All her friends have betrayed - שאתם בעצמכם מציתין בו את האור וכו'her. This is alluding to the two archangels, Michael and Gavriel, who generally advocate on behalf of the Jews. Hashem asked them, "Who is beloved to you?" They replied, "The Jewish People". Hashem then asked them, "And after the Jewish People who is beloved to you?" To which they replied, "The Bais Hamikdash". Hashem thus said to them, "I swear to you with the Holiness of My Great Name that it will be the two of you who will set fire to the Bais Hamikdash".

This Midrash is very difficult to comprehend, for why would the Passuk which states that 'All her friends have betrayed her' be indicating to this account; on the contrary, these two archangels, Michael and Gavriel, have clearly advocated and spoken in their favor? Furthermore, why indeed did Hashem decree upon them to be those who will carry out this perturbing act of setting fire to the Holy Bais Hamikdash; what have these two angels done to deserve this?

• • •The Gemara in Yuma )עז ע"א( tells us of another narrative which had

also occurred with these two holy angels, Michael and Gavriel. אמר

לו הקב''ה למיכאל, מיכאל סרחה אומתך. אמר לפניו, רבונו של עולם דיו לטובים

שבהם. אמר לו, אני שורף אותם ולטובים שבהם. מיד ויאמר אל האיש לבוש הבדים

העיר. על וזרוק וכו' אש גחלי חפניך ומלא וכו' Hashem said to - ויאמר Michael [who is the ministering angel of the Jewish Nation], "Michael, your nation has sinned". Michael said before Him, "Master of the Universe, it is sufficient that the nation be spared for the sake of the good among them". Hashem then said to Michael, "I will burn the sinners as well as the good among them". Immediately, Hashem spoke to the man clothed in linen and said… "fill your cupped hands with fire

coals … and throw them upon the city…". 'The man clothed in linen' is a reference to the angel Gavriel, as

seen in Tanach, most notably in Sefer Daniel. Thus, this dialogue as well, clearly took place between Hashem and both archangels, Michael and Gavriel, just as the dialogue which the Midrash had related.

• • •We can explain that these two exchanges between Hashem and the

angels Michael and Gavriel, of which one is recorded in the Midrash and the other in the Gemara, are actually two portions of the same dialogue which took place in one setting, as we shall describe.

Hashem at that time was, so to speak, angry at His People, and hoped for the two ministering angels who had always advocated on behalf of the Jewish People to once again speak well on their behalf; and thereby prevent their ultimate exile and destruction of the Bais Hamikdash. For this very reason, Hashem initiated a conversation with the angels in order to give them the opportunity to speak in favor of the Jews.

Thus, Hashem asked Michael and Gavriel, "Who is beloved to you?" They replied, "The Jewish People". Hashem then asked them, "And after the Jewish People who is beloved to you?" To which they replied, "The Bais Hamikdash". Hashem then said to them, "Your nation, whom you love, has sinned". To which Michael replied, "Master of the Universe, it is sufficient that the nation be spared for the sake of the good among them".

When Hashem heard their reply, which indicated that they were seeking mercy only on behalf of the righteous but not on behalf of the sinners, He, so to speak, grew angry. Hashem told them that from their reply, it was clear that all they really loved and cared about was the Bais Hamikdash, and consequently, all they truly sought to protect were the righteous who have always guided and supported its upkeep. For if it was the Jewish People whom they truly loved, they would seek to protect not only the righteous but the sinners as well.

Hashem thus said to them, "I will burn the sinners as well as the good among them". And as punishment for them not advocating properly on behalf of the Jews, Hashem said to them, "I swear to you with the Holiness of My Great Name that it will be the two of you who will set fire to the Bais Hamikdash". Immediately, He spoke to the man clothed in linen and said… "fill your cupped hands with fire coals … and throw them upon the city…".

We can now comprehend why the Midrash expresses this incident as a betrayal of the Jewish Nation, and why Hashem indeed decreed upon those two holy angels that they be the ones to carry out this perturbing act of setting fire to the Holy Bais Hamikdash, which they did not prevent from occurring.

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