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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.

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.