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In this week’s parashah, the Ma’or VaShemesh offers a profound chiddush in understanding the sin of the Golden Calf. The episode was not simply a collapse into rebellion. Rather, it was a tragic miscalculation in the pursuit of יראת הרוממות, awe of the Divine. When the Torah says “כי בושש משה,” the people felt they had lost the living conduit through which they could attain יראת הרוממות, awe of the Divine. True fear of God cannot usually be seized directly. It is cultivated through reverence for a tzaddik, which serves as the conduit that leads a person toward that higher awareness. While Moshe stood among them, he served as that conduit. When he delayed returning, and the people believed he would not return, that conduit was lost. Deprived of Moshe, the people sought another way to recreate that experience. Their request to Aaron, “עשה לנו אלהים,” which the Targum renders “עבד לנא דחלין,” meaning “make for us something we will fear,” was an attempt to generate awe through some other means, some other conduit, not to serve another god. Their failure was not theological betrayal but a tragic mistake in the path they chose to reach the Divine. They confused יראה חיצונית, external fear, with authentic awe that leads to awareness of God. Even the Torah’s description of them as “עם קשה עורף” becomes reframed. They remained stubborn in their longing to reach God, though tragically misguided in how they tried to do so. Moshe’s plea, “ועתה אם תשא חטאתם,” reflects the possibility that repentance can transform even grave failure, reinterpreting the sin as error rather than rebellion. The final proof of authentic awe appears in Moshe himself. The verse “קרן עור פניו” is not merely poetic radiance. The Ma’or VaShemesh explains that when a person sanctifies himself completely, the Divine presence rests upon him so powerfully that it becomes visible. Before Israel, that light radiates and inspires awe. Before the Shechinah, however, it dissolves like a candle before a torch. The episode therefore unfolds in three movements: the search for יראת הרוממות, the search for that awe through the wrong conduit, and finally the example of Moshe himself, whose holiness reflects the Divine presence. True יראת הרוממות cannot be manufactured. It must be cultivated through the proper conduit that leads a person toward awareness of the Divine.  

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Use this source sheet, 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 Ma’or VaShemesh teaches that Purim is not just a story of salvation, but a map of how evil is confronted, silenced, and ultimately transformed. The Ma’or VaShemesh opens with the verse “והשתיה כדת אין אונס” — there is no coercion. A person is given real bechirah. “לעשות כרצון איש ואיש” hints to Mordechai and Haman within us, the yetzer tov and the yetzer hara. The King of the world established it this way: the choice is ours. From there, the teaching unfolds. Why is the source in the Torah that Chazal associate with Mordechai linked to the ketoret? The ketoret contained eleven spices corresponding to the forces of impurity, and its smoke purified and drove away the sitra achra. Even the foul-smelling chelbenah had to be crushed and blended until it was nullified within the fragrance. So too Mordechai. Just as mor deror was the ראש of the ketoret with the power to dispel impurity, Mordechai had the strength to crush and nullify Haman and his ten sons. Lastly, why did Esther need to invite Achashverosh and Haman to two meals? Why not one? Here the Ma’or VaShemesh reveals the deep connection between Purim and Yom Kippur. The two feasts parallel the two goats — first silencing the accusation, then transforming the accuser into a defender. The work is not only to defeat evil, but to reverse it and sweeten it. Purim is about v’nahafoch hu — not only in history, but within the soul.  

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Use this source sheet, 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.

Tezaveh

In this week’s Parsha, the Meor V’Shemesh describes a powerful cycle between a leader and the community. When people approach a tzaddik with a sincere, “crushed” heart, genuinely seeking how to grow, their humility does not only benefit them. It draws down new wisdom for the leader himself. Their longing becomes his oil. Like the olive that must be כתית, crushed, to produce light, only a humbled heart can channel illumination. He then uncovers the deeper code of the Kohen Gadol. The priestly garments atone only when worn by a leader who embodies מ״ה, Moshe’s radical humility. The twelve stones of the breastplate contain forty-five letters, the numerical value of מ״ה, hinting that judgment is sweetened only when ego dissolves. When both leader and people stand in that place of “what are we,” strict justice is lifted to its source and transformed into mercy. Our crushed moments are not obstacles. They are often the very opening through which greater light emerges.  

Tezaveh and Zachor

In this week’s parsha’s connection to Parshat Zachor, the Meor V’Shemesh reframes Amalek. Amalek is not only an ancient enemy. He is קרך, coldness, the cooling of love between people. עמלק equals רם, exaltedness. When ego rises, a person sees the faults of others and unity fractures. When humility deepens, we see the greatness in one another and warmth returns. The Meil and Ephod of the Kohen Gadol, which atone for lashon hara and idolatry, become symbols of this inner battle. They sweeten the cold pride that fuels separation. “תמחה את זכר עמלק” becomes an inner instruction. Remove  the numerical value of זכר from עמלק and what remains is י״ג, the value of אהבה and אחד. Erase ego, and what remains is love. Redemption begins when warmth returns.    

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Use this source sheet, 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 Terumah is not mainly about donating materials for a sanctuary. It is about making oneself into a place where God can dwell. “To take for Me a Terumah” does not only mean giving an offering. It means elevating oneself for the sake of Heaven. Before a person can build a Mishkan outside, he must build one inside himself. That inner elevation begins with two forms of separation. First, Hitbodedut, stepping back from negative influences and creating space for honest self-reflection. A person cannot hear God’s voice in constant noise. At times one must withdraw, think clearly, and examine what truly drives him.

Being Sameach b’Chelko

Second, freedom from excessive attachment to money. A person must cultivate Histapkut, sufficiency, the ability to live with “enough.” When someone is driven by love of wealth, spiritual life becomes distorted. But when a person is Sameach b’Chelko, content with his portion, he is free. That freedom creates room for real Avodat Hashem. The Torah says the gift must come from one whose heart moves him. The Maor vaShemesh explains that even though building the Mishkan was a one-time historical event, we are always commanded to “take Terumah.” In every generation, the task remains the same: to lift ourselves spiritually. The physical structure no longer stands, but the inner work never ends. Real elevation, however, requires guidance. For those who need it, it comes by attaching oneself to a true Tzaddik, someone whose integrity is visible in action, whose private devotion is reflected in disciplined and careful conduct. The Maor vaShemesh insists that authenticity is recognizable, not through grand claims, but through consistency, humility, and exactness in everyday deeds. Outer action reveals inner truth.

Being purified

At a deeper level, the Mishkan represents the Divine Presence dwelling within human life. God did not seek a building alone. He sought human beings refined enough to carry His Presence. Moshe became the living model because he purified himself so completely that he became a vehicle for holiness. Every Jew, in his own measure, is capable of walking that path. To “take Terumah” therefore means: to elevate yourself. To create inner space. To practice Hitbodedut. To live with Histapkut. To become Sameach b’Chelko. To refine your conduct. To seek guidance from people of integrity. Through this work, the Divine Presence is no longer concealed. God’s Kingship becomes visible not in structures of gold, but in the character of a human being. So that we ourselves become the enduring Mishkan.  

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Use this source sheet, 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.

How to learn Torah

In this week’s Parsha, the Maor VaShemesh teaches that “Ve’eleh HaMishpatim” is not only telling us that the laws were given at Sinai, it is teaching us how to learn Torah. Just as the Aseret HaDibrot were given B’Eimah U’v’Yirah, B’Retet U’v’Zi’ah, with awe and fear, with trembling and shaking, so too every part of Torah, including the Mishpatim, must be learned that way.

Teshuva as the catalyst

Rashi says that “Ve’eleh Mosif Al HaRishonim,” meaning these add to the former ones. The Maor VaShemesh explains that what is being added is this demand: that the Mishpatim too must be learned as they were given at Sinai, in the same way, B’Eimah U’v’Yirah, B’Retet U’v’Zi’ah. Teshuvah is the preparation that enables a person to reach that kind of learning, rather than learning as a commandment performed by rote. Placing Parshat Mishpatim next to the Mizbeach, which represents the Korbanot of earlier generations and the Tefillah that stands in their place today, teaches that just as Avodah is done B’Eimah U’v’Yirah, B’Retet U’v’Zi’ah, and requires Teshuvah beforehand, so too Limud HaTorah must be approached with awe, fear, trembling, and shaking, with Teshuvah preceding it. Sinai was not only where Torah was given. It is also how Torah must always be learned.  

Parshat Shkalim:

The Maor vaShemesh on Parashat Shekalim, he asks: What does Machatzit ha-Shekel mean for us now, in galut, without a Beit HaMikdash? He explains that Hashem created the world in order to bestow good upon His creatures. But within creation there is a built-in tension between Rachamim and Din. The name Elokim represents the Gevurot, the side of judgment that can manifest as what appears to us as teva. Hashem’s desire is not Din, but that we live in awareness of Him.

Rachamim as a sweetener

When we fail to recognize Hashem as Creator and One Who supervises all, above and below, and reduce everything to “nature,” as Paro and Haman did, we strengthen the Gevurot and empower Din. But when we do Teshuvah and serve Hashem through Mitzvot, strengthening Sechel over Chomer, we draw illumination from Shem Havayah, the midah of Rachamim. The Rachamim overpower the Gevurot, sweeten them at their root, and include them within the Chasadim.

The shekel and din

Within that framework, Machatzit ha-Shekel becomes clear. The Shekel, through gematria, corresponds to the measure of Din, and it must not stand whole. By giving only a half-Shekel, we symbolically diminish and weaken the Gevurot. Through Teshuvah and Avodat Hashem, the Dinim are sweetened and Rachamim prevail. That is why Ba-echad b’Adar Mashmi’in al ha-Shekalim. It is an annual awakening in this spiritual struggle. And that is why Hashem says to Haman, Kvar Kadmu Shiklei Banai l’Shkalekha. The Shekalim of Israel precede and weaken the harsh decree. Even in galut, the Avodah of Shekalim remains eternal.  

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Use this source sheet, and this one for Shekalim, 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.