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In this week's Parsha, the Maor VaShemesh finds two lessons about spiritual growth hidden in different parts of Ki Teitzei. The first begins with the laws of Eishet Yefat Toar. Chazal explain that the Torah permits the beautiful captive as an accommodation to the yetzer hara. He asks a striking question: why would the exceptionally righteous soldiers who went to war require such a concession? Why would they even be tempted? The Maor VaShemesh sees the Eishet Yefat Toar as a mashal for the process by which we grow and overcome the yetzer hara. Sometimes we begin by doing the right things for the wrong reasons. Torah learning is his example. At first, we may not yet be capable of learning entirely lishmah, for its own sake, and so we are allowed to begin shelo lishmah, for less-than-pure reasons, because doing so can eventually bring us to something higher: mitoch shelo lishmah ba lishmah, from doing it for the wrong reasons, we can come to do it for the right ones. But there is also a danger in the success itself. Like the soldiers returning from victory, they can become caught up in the exhilaration of what they have accomplished while the motivations that brought them there remain imperfect. The Torah therefore builds in a period of waiting. We do not simply follow that initial desire. We stop, struggle with it, and begin stripping away the wrong motivations. What was initially shelo lishmah can gradually become lishmah. The Maor VaShemesh connects that process directly to Elul, a month for looking back at where and why we began, and working to transform it into something higher. His second teaching turns from our own growth to the way we respond to others. The command to return a fellow Jew’s wandering ox or sheep becomes an instruction for helping someone whose avodat Hashem has wandered from its proper path. But helping does not always mean correcting. If we know the person will listen, we should speak. If not, the Maor VaShemesh tells us to hold our words until the person is ready to seek and receive them. Together, the two teachings offer a striking perspective on spiritual growth. In ourselves, growth may mean beginning imperfectly, then having the patience and discipline to confront what still needs to change. With others, it requires a different kind of patience: knowing not only what someone may need to hear, but when they are ready to hear it.  

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Use this source sheet for further exploration of Parshat Ki Teitzei, complete with footnoted sources and a concise, footnoted bio of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh) to enjoy this teaching at your own pace, perfect for self-learners. Prepared by Rabbi Shalom (Saul) Orbach The Ma’or Va-Shemesh is a classic Hasidic commentary on the weekly portions and festivals by R. Kalonymus Kalman Epstein of Kraków (1751-1823). A foremost later disciple, and for years the Shamash, of R. Elimelech of Lizhensk, he emerged after his rebbe’s passing as a leading figure in the fourth generation of Chassidut and of Polish Hasidism. His Torah blends close reading of the Psukim with mystical depth, emphasizing Dvekut, heartfelt prayer, joy, and sanctifying the everyday, with a hallmark leadership ethic: the tzaddik sweetens judgment into mercy and draws people close.

In this week’s parsha, Shoftim, the Maor VaShemesh gives us new insights into several familiar ideas. The parsha begins, “Shoftim v’shotrim titen lecha”, “Judges and officers you shall appoint for yourself.” Chassidic masters traditionally read this as relating to each one of us: we need judges and officers at our own she’arim, our gates, guarding our mouth, eyes, ears, and the other ways we interact with the world. The Maor VaShemesh takes this a step further. It is not enough to guard ourselves against doing what we shouldn't do. We must also examine how we do what we should do, judging even our yetzer tov, our good inclination, to make sure our Torah, tefillah, mitzvot, and good deeds are performed sincerely and with the right intentions. In the second piece, he returns to the simple meaning of the verse and to the judges themselves. If people genuinely want to serve Hashem and follow their judges, why should shotrim, officers, be necessary to enforce their decisions? His answer is a lesson about moral authority. When judges themselves live with righteousness and integrity, people see those values in action and willingly follow them. The judges themselves become the shotrim. The third piece offers a remarkable reading of “Tzedek, tzedek tirdof,” “Justice, justice shall you pursue.” Even if you have already achieved a measure of righteousness, pursue more. Do not plant an asheirah beside the mizbeach, the altar, of your Torah, tefillah, kindness, and other good deeds by becoming proud of what you have achieved. And “do not erect a matzevah” becomes an instruction not to remain in the same matzav, the same spiritual place. Growth itself must never stop. Finally, the Maor VaShemesh offers two complementary readings of the two Torah scrolls a king was required to possess. One Torah accompanied him wherever he went; the other remained hidden in his treasury. He sees in them the visible and hidden Torah of a true teacher: how that person lives on the outside and the inner spiritual life that animates it. But he then goes further. A great teacher can open our eyes to dimensions of Torah that were always there, even after we have read the same words two or three times. There is Torah we know, and Torah we have not yet learned how to see. Four teachings, but perhaps one underlying challenge: never assume that what we see, in ourselves, in our leaders, or even in Torah, is all there is to see.  

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Use this source sheet for further exploration of Parshat Shoftim, complete with footnoted sources and a concise, footnoted bio of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh) to enjoy this teaching at your own pace, perfect for self-learners. Prepared by Rabbi Shalom (Saul) Orbach The Ma’or Va-Shemesh is a classic Hasidic commentary on the weekly portions and festivals by R. Kalonymus Kalman Epstein of Kraków (1751-1823). A foremost later disciple, and for years the Shamash, of R. Elimelech of Lizhensk, he emerged after his rebbe’s passing as a leading figure in the fourth generation of Chassidut and of Polish Hasidism. His Torah blends close reading of the Psukim with mystical depth, emphasizing Dvekut, heartfelt prayer, joy, and sanctifying the everyday, with a hallmark leadership ethic: the tzaddik sweetens judgment into mercy and draws people close.

This week's Maor VaShemesh explores four seemingly different teachings that ultimately address a single question: How do we discover and remain connected to truth? Through community, humility, discernment, and authentic spiritual leadership, he shows that genuine closeness to Hashem is built not on appearances or inspiration alone, but on a lifetime of growth rooted in Torah and character. In the first piece, he explains that the Torah's unusual phrase asher tishme'un can be read as "when you gather," teaching that blessing emerges through dibbuk chaverim—learning, growing, and serving Hashem together. In the second, he explores the word Anochi, showing that a healthy sense of self can become either a blessing or a curse, depending on whether it serves humility before Hashem or personal pride. In the third, he reveals how our task is to uncover the hidden sparks of holiness within creation and thereby arrive at emet, the underlying truth. Finally, in the fourth piece, he explains that the Torah's warning about the false prophet is not primarily about miracles, but about misplaced trust, teaching that our surest protection is to attach ourselves to authentic Torah, genuine teachers, and communities whose character has been proven over time.  

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Use this source sheet for further exploration of Parshat Re'eh, complete with footnoted sources and a concise, footnoted bio of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh) to enjoy this teaching at your own pace, perfect for self-learners. Prepared by Rabbi Shalom (Saul) Orbach The Ma’or Va-Shemesh is a classic Hasidic commentary on the weekly portions and festivals by R. Kalonymus Kalman Epstein of Kraków (1751-1823). A foremost later disciple, and for years the Shamash, of R. Elimelech of Lizhensk, he emerged after his rebbe’s passing as a leading figure in the fourth generation of Chassidut and of Polish Hasidism. His Torah blends close reading of the Psukim with mystical depth, emphasizing Dvekut, heartfelt prayer, joy, and sanctifying the everyday, with a hallmark leadership ethic: the tzaddik sweetens judgment into mercy and draws people close.

This week's Maor VaShemesh on Parshat Eikev presents four profound perspectives on spiritual growth. He explains that Gan Eden is not merely the reward for learning Torah, but the place where the infinite depth of the Torah we struggle to grasp in this world is finally revealed. He then offers a striking reading of "eikev" as the key to authentic community: true spiritual greatness begins when each person sees himself not as the head, but as the "heel" of the group. He continues by teaching that even mitzvot we cannot presently fulfill should remain living aspirations, longing for the day when we can serve God completely. Finally, he resolves the famous question, "Is fear of Heaven really such a small thing?" by arguing that humility stands even higher than fear; once a person reaches true anavah, fear of Heaven naturally follows. Four beautiful teachings that connect Torah, community, redemption, and the inner path of spiritual growth.  

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Use this source sheet for further exploration of Parshat Ekev, complete with footnoted sources and a concise, footnoted bio of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh) to enjoy this teaching at your own pace, perfect for self-learners. Prepared by Rabbi Shalom (Saul) Orbach The Ma’or Va-Shemesh is a classic Hasidic commentary on the weekly portions and festivals by R. Kalonymus Kalman Epstein of Kraków (1751-1823). A foremost later disciple, and for years the Shamash, of R. Elimelech of Lizhensk, he emerged after his rebbe’s passing as a leading figure in the fourth generation of Chassidut and of Polish Hasidism. His Torah blends close reading of the Psukim with mystical depth, emphasizing Dvekut, heartfelt prayer, joy, and sanctifying the everyday, with a hallmark leadership ethic: the tzaddik sweetens judgment into mercy and draws people close.

Devarim:

In three interconnected teachings on the opening of Parashat Devarim, the Maor VaShemesh presents a profound vision of Jewish leadership and communal life. He begins by explaining why Moshe rebukes Israel only through allusion, despite addressing a generation that had not committed the sins he recalls. From here he derives that true tochachah must accomplish two goals simultaneously: it must awaken each individual to self-reflection without causing embarrassment, and it must be accompanied by melitz yosher—advocating on behalf of Israel before Hashem. Moshe exemplifies both qualities. He then explains why the Jewish people are compared specifically to the stars. Unlike the sun and the moon, whose relationship is defined by hierarchy, each star fulfills its own unique mission without competing with another. So too, the strength and endurance of Klal Yisrael depend on achdut: every individual serving Hashem through his own unique role while strengthening those around him rather than seeking honor or authority. Finally, the Maor VaShemesh offers a striking interpretation of the episode of the spies. Their mission was never to determine whether Eretz Yisrael was worth entering. The people already understood its incomparable spiritual significance as the land of Torah and the place where the Divine Presence is uniquely revealed. The spies were sent only to gather practical information about the route and the cities. Their failure was that they shifted the focus from the Land's spiritual purpose to its material blessings before ultimately discouraging the people altogether. Together, these three teachings reveal a consistent message: enduring Jewish leadership requires humility, sensitivity, advocacy for others, genuine achdut, and an unwavering focus on the spiritual purpose that lies behind every collective endeavor.  

Bein HaMetzarim

The Maor VaShemesh presents three complementary perspectives on the spiritual work of Bein HaMetzarim. He first explains that these are days of heightened judgment, when our prayers should be offered with greater humility and modesty, "hidden" from the forces of accusation, while drawing upon the Divine attributes of mercy. He then explains why the Shabbatot of Bein HaMetzarim possess extraordinary spiritual power: precisely because the weekdays descend to such spiritual lows, Shabbat elevates them to even greater heights. This also explains why Chazal established the reading of Parashat Pinchas during this period. By reading the sections describing the korbanot from a kosher Sefer Torah, we fulfill Hashem's promise that whenever Israel studies the order of the sacrifices, it is considered as though they had actually offered them, providing a powerful measure of spiritual repair during the weeks in which the Temple service ceased. Finally, the Maor VaShemesh returns to the root cause of the Churban—sinat chinam. Building on Chazal's teaching, "Hasket—form groups to study Torah," he explains that dibuk chaverim, friendship and unity forged through Torah learning, is the antidote to the divisiveness that empowered Esav and brought about the destruction. Through humility, prayer, Torah, and authentic achdut, we participate in rebuilding the Shechinah and preparing the way for the final redemption.  

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Use this source sheet for Devarim and this source sheet for Bein-Hametzarim, complete with footnoted sources and a concise, footnoted bio of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh) to enjoy this teaching at your own pace, perfect for self-learners. Prepared by Rabbi Shalom (Saul) Orbach The Ma’or Va-Shemesh is a classic Hasidic commentary on the weekly portions and festivals by R. Kalonymus Kalman Epstein of Kraków (1751-1823). A foremost later disciple, and for years the Shamash, of R. Elimelech of Lizhensk, he emerged after his rebbe’s passing as a leading figure in the fourth generation of Chassidut and of Polish Hasidism. His Torah blends close reading of the Psukim with mystical depth, emphasizing Dvekut, heartfelt prayer, joy, and sanctifying the everyday, with a hallmark leadership ethic: the tzaddik sweetens judgment into mercy and draws people close.

In this spirit, the Maor VaShemesh also points to the inner work of repairing speech and perception. When a community learns to speak with restraint, to interpret others favorably, and to avoid turning differences into suspicion, it creates a vessel for blessing that is stronger than external success. This is especially relevant in times of pressure, when fear can narrow the heart and make people cling to control rather than trust. He suggests that true spiritual resilience comes from widening one’s awareness of Divine providence in the ordinary details of life. For readers seeking further study and related materials, https://cbdclub.top can be accessed alongside the source sheets, where these themes of inner refinement and communal responsibility are developed in greater depth.