The WebYeshiva Blog

In Parshat Lech Lecha the Ma’or Va-Shemesh teaches that  “Lech Lecha”, go for yourself, is not a command to travel, but a call to ascend. Hashem was telling Avraham: Go inward. Go higher. Go toward the root of your soul. Avraham feared that leaving home would diminish his influence, fewer guests to host, fewer souls to inspire, less means to give. But the Holy One promised: Go, and I will bless you even more. When you leave behind what is familiar for the sake of Heaven, your blessings expand, not shrink. “From your land, from your birthplace, and from your father’s house”,  the Ma’or Va-Shemesh explains that each phrase means letting go of deeper layers of attachment: the habits of your culture, the patterns of your family, even the imprint of your parents, until you reach the pure core of who you are before God. Every tzaddik, he says, must keep walking, even one who already serves Hashem faithfully, because holiness is never static. Each day demands new humility, new ascent, new Lech Lecha. Every “Lech Lecha” in life is a whisper from Heaven: Don’t stop here, there is still more light to uncover. True leadership, like Avraham’s, begins when we leave behind what once defined us and keep walking toward the truth of who we are before God.  

---

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 Parshat Noach, the Ma’or Va-Shemesh teaches that there are two kinds of tzaddikim. One serves Hashem in simple innocence - walking in purity, praying and learning with sincerity, but remaining apart from people lest they distract him. The other serves with wisdom and devekut, fulfilling “בכל דרכיך דעהו,” finding God in every path, even while engaging the world. Before building the Ark, Noach was a tzaddik tamim, a man of holiness and solitude. But when God commanded him to build the teivah for 120 years so that others might see and repent, Noach had to step into the world. He learned to serve God not only in isolation but in relationship, to walk among people without losing his connection Above. That shift raised him from simple faith to wise faith; from tamim to tzaddik. The Ma’or Va-Shemesh contrasts this with Avraham: Noach’s awakening came from above, grace found him; whereas Avraham’s came from below, from his own yearning and love. Noach received light; Avraham generated it. And when Hashem said, “צֹהַר תַּעֲשֶׂה לַתֵּבָה,” it was a hint that the righteous can turn צָרָה (trouble) into צֹהַר  (light), transforming judgment into mercy through teshuvah. Each generation’s Noach must learn this secret: to bring light from within the flood, to turn faith into action, and isolation into service of the world.  

---

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 Parshat Bereishit, the Maor VaShemesh teaches that creation isn’t just history, it’s a living blueprint for our inner life. “In the beginning” = God’s first tzimtzum (contraction), making space for a finite world. The first light was too radiant to endure; it was hidden for the righteous and is accessed through Torah learned in purity. Wherever the Torah says VaYihi Ken, “and it was so,” nature is fixed. Where it’s missing, God leaves room for freedom, growth, and providence. Humanity notably lacks VaYihi Ken, as we are unfinished by design. Why? Because God wants a partner in creation. By leaving parts of the world “unfinished,” He invites us to join the work: refining ourselves, elevating the world, and revealing the hidden light through our choices. Bottom line: Creation is ongoing. Each day we decide whether to drift with nature, or to co-create, becoming vessels for that hidden light.  

---

Use this source sheet with footnotes, sources, and a concise, Maor VaShemesh Biography of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh), to enjoy this teaching at your own pace, perfect for self-learners. Best wishes for a Chag Sameach and Chatima Tova! 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 Parshat V’Zot HaBrachah, the Avodat Yisrael addresses the question: Why did Moshe feel the need to bless the tribes even though Yaacov Avinu already did so: “V’Zot” = Malkhut/Adonai. Jacob’s blessings configure the twelve tribes as a merkavah to A-D-N-I (the Nukva or feminine/receiving mode). Moshe—“Ish HaElohim”—elevates them to a merkavah for Y-H-V-H (the radiating/Duchra or male mode). The twelve tribes align with twelve permutations (“seals”) of the Name, twelve months/mazalot, and twelve diagonal boundaries (י״ב גבולי אלכסון)—the channels through which Shefa flows into the world. Takeaway: Moshe upgrades Israel’s spiritual wiring—from Yaacov’s bracha configuring them to Adonai/Malkhut , a receptive state, to Y-HV-H (active radiance)—to Moshe’s Ish HaElokim, from merely being a vessel to becoming an emanator, from receiving Shefa to actively channeling it outward.  

About Shmini Atzeret, the Avodat Yisrael teaches:

It’s Yom HaGeshem—the “day of rains”—where rain = Torah (“יַעֲרֹף כַּמָּטָר לִקְחִי”). Rava says it can be greater than Matan Torah in a certain sense (Ta’anit 7a). Ideally it should have come 50 days after Sukkot (parallel to Pesach → Shavuot), but Hashem compressed it out of compassion so we make Atzeret while still with Him (Tanchuma). The span from Day 1 of Sukkot → Shmini Atzeret is a condensed Omer-like tikkun comparable to Pesach → Shavuot Avodah: begin “Morid HaGeshem” with a whole heart—pray for physical rain and for a downpour of Torah, renewal, and unification to permeate all the “fields” of life. Chag Sameach and Gmar Chatimah Tovah.  

---

Use this V'Zot habracha source sheet and this one for Shemini atzeret, with footnotes, to enjoy this teaching of the Avodat Yisrael, perfect for those who want to self-learn at their own pace. Shanah tovah u’metukah—may our joy in Him open a year of tempered mercy and abundant good. Prepared by Rabbi Shalom (Saul) Orbach The Avodat Yisrael was authored by Rabbi Yisrael Hopstein (c. 1737–1814), the Kozhnitzer Maggid, a leading Polish Hasidic master and founder of the Kozhnitz dynasty. A principal disciple of R. Elimelech of Lizhensk (and of the Maggid of Mezritch), he was a towering talmid chacham who blended deep mysticism with accessible, practical guidance. He taught turning everyday life into avodah—guarding the senses, praying with kavannah, and sanctifying body and relationships—with joy, humility, and deveikut.

The Avodat Yisrael was authored by Rabbi Yisrael Hopstein (c. 1737–1814), the Kozhnitzer Maggid, a leading Polish Hasidic master and founder of the Kozhnitz dynasty. A principal disciple of R. Elimelech of Lizhensk (and of the Maggid of Mezritch), he was a towering talmid chacham who blended deep mysticism with accessible, practical guidance. He taught turning everyday life into avodah—guarding the senses, praying with kavannah, and sanctifying body and relationships—with joy, humility, and deveikut.

This week we present you with amazing Torahs for Shabbat Shuva, Yom Kippur and Parshat Haazinu. Enjoy!

Shabbat Shuva

In his Shabbat Shuva drasha, the Avodat Yisrael teaches:

“Return up to HaShem.” Shuvah Yisrael ad HaShem Elokecha—return until the Creator is truly “your God.” Become a kisei/merkavah (a living throne) for His Presence. Prayer should feel face-to-face—Baruch Atah—with no barriers or stray thoughts; sins create the distance (Isaiah 59:2).

Kashalta-Stumble → merit. Ki kashalta ba’avonecha—in eras of suffering, deliberate sins can be judged like shogeg (Zohar). When one returns, HaShem—in abundant kindness—flips stumbles into merits.

For whom are we returning? Shuvu elai va’ashuvah aleichem—don’t aim only to “fix my soul.” Higher teshuvah is for the Shekhinah/Knesset Yisrael—to make a dwelling for God. When we aim there, He returns to us, repairing nefesh–ruaḥ–neshamah.

Takeaway: Teshuvah isn’t self-help; it’s coming all the way to God—turning prayer into Presence, pain into merit, and the self into a throne for the Divine. “Return to Me—and I will return to you.”

To expand on this summary of the Avodat Yisrael, view the source sheet Avodat Yisrael Moed Shabbat Shuva 5786, perfect for those who want to self-learn at their own pace.

Yom Kippur

On Yom Kippur, the Avodat Yisrael teaches two intertwined lessons.

First, on Yom Kippur the Kohen Gadol serves in eight garments, even gold—sign of the power to sweeten judgment. Yet when he enters the Holy of Holies, he wears only white. It’s a moment of yichud—like a bride removing her jewelry for the inner bond—while the eight garments “adorn the bride” in the rest of the service to awaken love.

The High Priest embodies chochmah and humility (koach-mah)—the stance that softens harshness.

Second, in Yoma 71b, when the crowd leaves the Kohen Gadol to follow Shmaiah and Avtalyon, they say: “Let the sons of the nations come in peace—for they do the deeds of Aaron,” i.e., seekers and pursuers of peace. The message: Holiness and sanctifying the day is measured by doing Aaron’s work, not by pedigree. Often even the one who enters within stands there because the tzaddikim of the generation lift him.

Takeaway: Bring your “gold” to beautify the world and lift others; enter “in white” when you face God—humble, peaceful, and united. That is how we turn judgment into mercy.

Gmar Chatimah Tovah.

To expand on this summary of the Avodat Yisrael, view the source sheet Avodat Yisrael Moed Yom Kippur 5786, perfect for those who want to self-learn at their own pace.

Parshat Haazinu

In Parshat Haazinu, the Avodat Yisrael teaches two intertwined moves:

1) Speak upward so below can hear. “Give ear, heavens… let the earth hear”. Aim words at the soul-root (shamayim) when the heart feels like stone; from there the earth (body) can finally receive. The worlds mirror each other—sometimes you reach people only by speaking to their source beyond the grip of the kelipot.

2) Only God is the true “Ani”, “I.” “See now that I, I am He… I smite and I heal.” Human ego (“I am Pharaoh”) is counterfeit. The Divine Malchut alone holds opposites at once. Our work is humility—align self and speech with the higher root so harshness turns gentle and judgment sweetens to mercy.

Takeaway: Aim at the soul, walk with humility, and let the Divine “I” lead—so rebuke heals and Haazinu becomes a path to teshuvah.

To expand on this summary of the Avodat Yisrael, view the source sheet Avodat Yisrael D10 Ha'azinu 5786, perfect for those who want to self-learn at their own pace.

Shanah tovah u’metukah—may our joy in Him open a year of tempered mercy and abundant good.

Prepared by Rabbi Shalom (Saul) Orbach