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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.

Mattot:

This week's Maor VaShemesh explores two very different episodes, hatarat nedarim and the request of the tribes of Reuven and Gad, but uncovers a common theme. In the first, he explains that the annulment of a vow is far more than a legal mechanism. It reflects the deeper reality that genuine teshuvah can transform a person at his very core, sweetening harsh judgments at their source. The vow can then be annulled because teshuvah has transformed the person who made it, and he is no longer the same person. In the second, he argues that Reuven and Gad chose to settle east of the Jordan not because they valued Eretz Yisrael less, but because they wanted their participation in conquering the Land to be completely lishmah, free of even the slightest trace of personal benefit. While the common understanding among the commentators is that Reuven and Gad's request reflected a misplaced preference for material comfort over the holiness of Eretz Yisrael, and even Moshe himself initially compared them to the spies, the Maor VaShemesh offers a strikingly different interpretation. He sees their request as an extraordinary expression of spiritual integrity. In both teachings, the Maor VaShemesh directs our attention beneath outward actions to the inner heart of avodat Hashem. What ultimately matters is not only what we do, but who we become through teshuvah, sincerity, and the continual refinement of our intentions.

Massei:

This week's Maor VaShemesh presents two distinct teachings. In the first, drawing on the Chassidic tradition that the Torah's record of Bnei Yisrael's journeys is meant to guide every generation, he explains that the forty-two journeys through the wilderness are not merely a historical record, but a map of every Jew's spiritual journey. Each stop represents another stage in personal growth, from overcoming laziness and immersing oneself in Torah, to mastering one's desires, deepening one's love and awe of Hashem, and ultimately discovering holiness even within the ordinary world. Once a person has truly conquered his desires, he can engage the world around him without being ruled by it. In the second teaching, the Maor VaShemesh offers a novel explanation for why the title of Nasi, the tribal leader, is omitted from the names of Caleb, Shmuel, and Eldad. The omission itself serves as a subtle hint that these were individuals who had already demonstrated a willingness to relinquish honor for the sake of Heaven. Precisely because they did not pursue honor, they ultimately received it. The Maor VaShemesh reminds us that spiritual growth is measured not only by the heights we reach, but by the character we develop and the values we refuse to compromise along the way.  

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Use this source sheet for Matot and this source sheet for Massei, 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, the Maor VaShemesh teaches that Pinchas did not earn Brit Shalom simply because he acted zealously. Many people perform mitzvot with alacrity. What made Pinchas unique was the extraordinary mesirut nefesh with which he acted. His overwhelming longing to cleave to Hashem transformed not only himself, but even elevated the hidden sparks within Zimri and Kozbi, explaining both his eternal association with Eliyahu and why his deed continues to atone for future generations. He then turns to a seemingly technical question: why does the Torah go out of its way to trace Pinchas' lineage back to Aharon? His answer is not simply to defend Pinchas' pedigree, but to refute the accusation that his actions stemmed from his nature rather than from pure devotion to Hashem. The Torah testifies that his zeal was entirely l'shem Shamayim. Finally, in one of the week's most beautiful teachings, the Maor VaShemesh asks why Eretz Yisrael was divided by Divine lottery. He explains that the Land was never simply divided as real estate. Every family received the unique portion corresponding to the spiritual mission entrusted to it. The daughters of Tzelofchad understood this. They weren't merely asking to inherit their father's property; they were asking to continue the sacred task that belonged to his soul. Their request was not about ownership, but about purpose.

In this week's parsha, the Meor VaShemesh asks a deceptively simple question: why was Balak frightened specifically by what Israel did to the Amorites, and not by their defeat of Og, who was actually the more formidable king? And why did Moab and Midian, longtime enemies, suddenly decide to make peace with one another? His answer reframes the entire story. Balak understood something that many people miss. Israel's strength was not military. Their victories flowed from their achdut. Their love, unity, and mutual responsibility were the true source of their power. When Moab and Midian formed an alliance, they were trying to imitate what they saw. The Meor VaShemesh notes that the kelipah follows holiness like a monkey imitating a human. The imitation may look similar on the surface, but it lacks the real thing. To illustrate the point, he brings a striking story, one that carries particular weight because the Meor VaShemesh himself had served as shamash to the Rebbe Reb Elimelech of Lizhensk. Reb Zusha of Anipoli once asked his brother, Reb Elimelech, the secret behind his miracles. The answer was simple: the love and unity among the tzaddikim. That's it. That's the whole thing. The Meor VaShemesh then turns to the actual words used by Balak and Bilam. They weren't simply looking for different ways to say "curse." Each word reflected a different strategy. Balak sought to pull Israel down from the lofty spiritual level that protected them. Bilam aimed even deeper: to separate them from their source and cast them into a world of fragmentation and division. That is why God's response was so precise: "Do not curse the people, for it is blessed." The word "blessed" appears in the singular. Israel is connected to a level of divine oneness that transcends division itself. As long as they remain attached to that unity, there is simply no opening through which the curse can enter. Bilam's final attempt is fascinating. Since a Torah scroll contains no vowels, he sought to reinterpret God's own words, reading baruch as barach, "soft" or "weak," and thereby transform the blessing into a subtle curse. Even that failed. Along the way, the Meor VaShemesh also resolves a famous question about Moshe and Yehoshua. Why did the generation that witnessed the greatest miracles in history stumble repeatedly, while Yehoshua's generation remained far more steadfast? His answer is striking. Moshe was like the sun, too brilliant to look at directly. Yehoshua was like the moon, reflecting that same light in a form people could actually receive. Sometimes influence depends not only on the greatness of the teacher, but on the ability of the student to absorb what is being taught. Shabbat Shalom  

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Use this source sheet for further exploration of Parshat Balak, 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.

The Mystery of the Chok and the Mystery of the Rock In this week's parsha, the Ma'or VaShemesh develops two fascinating ideas. First, in his introductory piece about Parah Adumah, he suggests that even those commandments whose reasons seem clear and understandable ultimately contain depths that remain hidden from us. What appears revealed and accessible is, in a deeper sense, still beyond complete human understanding. In the main piece, he turns to one of the Torah's great mysteries: Mei Merivah and Moshe's encounter with the rock. Most commentaries focus on Moshe's actions and ask what exactly his mistake was. The Ma'or VaShemesh asks a different question: why were Bnei Yisrael so focused on Miriam's rock? His answer offers a profound lesson about faith, leadership, loss, and our tendency to confuse the channels through which blessing arrives with the true source of the blessing itself. Wishing everyone a peaceful and meaningful Shabbat. Re the Nispach: I reference it in the footnotes of the piece but you can decide whether to include it or not.  

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Use this source sheet for Chukat and this additional source sheet for further exploration of Mei Merivah, 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.