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.
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.