Latest Essays

• The Few versus The Many

  May 2, 2025 Admin 0 Comments

  What sin led to the destruction of Rabbi Akiva's students? The Talmud (Yevamot 62b) states that the students died because they did not treat each other with respect.
  
  A quick look in the dictionary shows the following:
  
  What is respect? When one admires (someone or something) deeply, as a result of their abilities, qualities, or achievements.
  
  What is disrespect? To disrespect someone is to act in an insulting way toward them. When you disrespect people, you think very little of them. Disrespect is all about not showing respect. It's about showing the opposite of respect, by acting rude, impolite, and offensive.
  
  The Talmud says that 24,000 died in an epidemic called by the Aramaic word "askara." What is askara? Some translators translate it as croup, and others call it diphtheria.
  
  But what led to this catastrophe? What sin did they commit that triggered this epidemic?
  
  Below is only my opinion. 
  
  Rabbi Akiva's students were great at Torah, but as is usually the case, some knew less and some knew more. 
  
  When you disrespect people, you think very little of them. But why would someone disrespect another human being, especially another student in the class? Only if the other one knows more than he does, which opens the door for one of the heaviest sins - lashon hara, driven by some internal and unconfronted character traits. 
  
  They have talked. All 24,000 of them have spoken. And I bet no matter what Rabbi Akiva has said, he could not get through to any of them, and the heavy consequences of the lashon hara eventually caught up to all of them.
  
  After burying 24,000 students, Rabbi Akiva understood one simple rule. It is better to have quality rather than quantity. It is better to have the few that truly follow Torah, its laws, and truly fear G-d, instead of thousands that you have no control over, who may know Torah and its rules, but do not keep them, or allow themselves to break the laws as they see fit. 
  
  These are the names of his five students: Rabbi Meir, Rabbi Yehuda bar Ilai, Rabbi Yossei ben Halafta, Rabbi Shimon bar Yochai, and Rabbi Elazar ben Shamua—the luminaries of yesteryears. The Torah we have today is from these five students. But the Torah of the 24,000 is forgotten and not recorded at all. 
  
  The simple questions arise: 
  
  Where do we stand? Do we follow in the footsteps of the five or 24,000 students? Which camp do we belong to? Each of us does what he does, and Hashem keeps the score, and eventually the consequences of us breaking the Torah laws will catch up to us as well. 
  
  Shmuel Katanov

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• Divine Justice

  Apr 25, 2025 Admin 0 Comments

  In Parashat Shemini 9:23 it says: "וַיָּבֹ֨א מֹשֶׁ֤ה וְאַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וַיֵּ֣צְא֔וּ וַֽיְבָרְכ֖וּ אֶת־הָעָ֑ם וַיֵּרָ֥א כְבוֹד־ה׳ אֶל־כׇּל־הָעָֽם׃ - Moses and Aaron then went inside the Tent of Meeting. When they came out, they blessed the people, and the Presence of Hashem appeared to all the people."
  
  On the words: ויבא משה ואהרן - And Moshe and Aharon came, Rashi says the following: That after doing all the sacrifices, and seeing that Hashem's presence was not revealed. Aharon became upset and asked Moshe, in my opinion, a very logical question: "My brother Moshe, was I not correct when I said that I did not want to enter services and offer sacrifices? I was concerned because of the Golden Calf. Now that I have begun, I am humiliated. The Divine Presence is not here certainly because of my sin. G-d is still mad at me because of the Golden Calf."
  
  And this, my reader, is a very good question. Why is there a delay? How come Hashem's presence was not revealed immediately, and was revealed later? Why make Aharon HaCohen go through humiliation?
  
  With your permission, I would like to offer an explanation that may be an answer to this question.
  
  Remember, in Parashat Bereshit 4:4-8, when Kayin came up with the idea of bringing sacrifices to Hashem. Kayin, the farmer, brought an offering, which was not the best of what he had grown, so Hashem did not accept it. And when Hevel, the shepherd, saw it, liked the idea, and brought from what he had to offer - the best of his flock - Hashem brought down the fire and accepted his offering. 
  
  It says that this has upset Kayin to the point that he was unable to deal with his emotions, so he has killed Hevel.
  
  And now, in Parashat Shemini, we have Aharon HaCohen, who has made all the preparations to bring down the Presence of G-d, but nothing has happened after all the work has been completed.
  
  Hashem is awesome at what He does best - vengeance!!
    
  The Holy Book of Zohar says that Moshe Rabbenu is a gilgul or reincarnation of Hevel. But if I may add, I believe that Aharon HaCohen is the reincarnation of Kayin. And like in the past, both brothers are at it again.
   

  So, back to our question: Why Aharon HaCohen was humiliated in front of the whole nation? 

  
  Shame is a form of death, and since no atonement was made for Hevel's death, Hashem humiliates Aharon HaCohen, as if He is killing Kayin at that moment, for the sin he has committed in another reincarnation, and makes it possible for the incident of Korach to occur at a later date. After the atonement is made and Divine Justice is served, Hashem's Presence joins the Nation.
  
  Kayin didn't walk away innocent, nor did the billions after him. So, shout out to all those who are next in line. Patience...slowly but surely, Hashem is coming for you.
  
  Shmuel Katanov
  
  

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• Moshe, Will Sing!!

  Apr 3, 2025 Admin 0 Comments

  Why the words of the song that Moshe Rabbenu sang were in future tense: “Moshe will sing - Az Yashir Moshe" and not in present tense? 
  
  But I will ask you another question: why did Moshe wait to sing the song? Why didn’t he sing it when they left the borders of Egypt? Why wait till they crossed the sea? (An awesome question from some holy book, the title of which I have forgotten.)
  
  As it says in Sanhedrin 94a, where's the song from Chizkiyahu HaMelech when on the night of Pesach Hashem killed 185,000 soldiers of Sanheriv, and cured Chizkiyahu. Chizkiyahu didn’t sing the song, thus he lost his opportunity to become a Moshiach.
  
  Moshe didn’t sing when they crossed the border of Egypt, but he did once they had crossed the sea. By the time they crossed the sea, he had realized that he had made a mistake; that’s why the words of the song - as if he had prophesied - 'Moshe will sing' - a reincarnation of Moshe - Mashiach will sing at the time of Geulah, thus fixing what Moshe Rabbenu had missed.
  
  Below is my opinion, some thoughts out loud:
  
  By missing this opportunity, Moshe wasn’t punished right away, but he was as if "marked for more tests in the future - TBD - to be determined". Read my essay about 'Hitting the Rock' - Moshe knew he had made a mistake by not singing the song on time. He was given another chance at the time of hitting the rock, but at that time, he was already a seasoned leader who had been fighting in the spiritual realm, teaching and ruling the nation for years. That’s why the hitting of the rock came out as it did due to his calculation as a leader -- for the benefit of the nation, but not as Hashem had planned. Hashem has honored his decision. But these two events have worked against him, where he was not allowed to enter the Eretz Yisrael, and had to stay behind with the nation in the desert.
  
  So, how important is singing in the service of Hashem?
  

  It’s Very, Very Important!!
  
  Shmuel Katanov
  
  

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• The Power of The Half a Shekel

  Mar 6, 2025 Admin 0 Comments

  I want to share an interesting idea with you. There are many explanations for the reason for half a shekel, but please allow me to offer another one. 
  
  In Megilat Esther, it says that Haman offered 10,000 kikar silver in exchange for the right to get rid of the Jews. Haman was afraid that Achashverosh would object to the loss of Jewish tax revenue if he killed them all. So, to prevent that objection, Haman was ready to sweeten the deal for the King by offering the above amount. King Achashverosh never took the offered money, which is an important fact to remember.
  
  Hashem foresaw the above conversation, so when the Nation of Israel came out from Egypt, Hashem gave Moshe Rabbenu a commandment to collect half a shekel from each individual. Moshe Rabbenu did exactly that and has collected from 600,000 men, as it says in Parashat Ki Tisa 30:11-16. 
  
  These funds were used for the building of the mizbeach in the dessert, but its spiritual value has been reserved for the future use. 
  
  Targum Sheni Masechet Megilah says that “Haman offered a quarter of the shekel for each person of the 600,000 that came out from Mitzrayim to King Achashverosh, which equals to 10,000 kikar silver.”

  It makes me think, since at the time of Exodus they collected half a shekel, which is 50% of the whole shekel, Hashem deducted 25% from that collected value and in its merit the miracle of Purim happened, and the Nation of Israel was saved from the dark scheme of Evil Haman. 
  
  But the remaining 25% is still unclaimed and has never been used. For centuries, no matter where in the world the Nation of Israel has been, on Taanit Esther, we have been “paying” in all types of currencies—but in reality, we are renewing the original half-shekel, or the remainder of it—nonstop, which in turn has Hashem collecting its spiritual value and saving it for future use. 
  
  But when, and how can this remainder be used?
  
  I believe that when Mashiach comes, Hashem will use the merit of the remaining 25% of the half a shekel. This will end the dark schemes of this world's evil and allow the Nation of Israel to walk away free from current exile into redemption.
  
  And just like V’Nahapoch Hu, the situation was reversed centuries ago, so it will happen once again in our time. 
  
  Shmuel Katanov

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• So That I May Dwell Amongst Them

  Mar 1, 2025 Admin 0 Comments

  Did you ever want Hashem to live next to you or in your community? In Parashat Terumah 25:8 it says, "וְעָ֥שׂוּ לִ֖י מִקְדָּ֑שׁ וְשָׁכַנְתִּ֖י בְּתוֹכָֽם׃ - And let them make Me a sanctuary that I may dwell amongst them." All Hashem is asking to make a home for Him, but is it all it takes? This would be another example where Hashem is hinting at something, without saying it openly.
  
  Let's look at this word: וְשָׁכַנְתִּ֖י בְּתוֹכָֽם - Veshachanti Beh Tocham - and I may dwell amongst them. The word Shachanti has a root of שָׁכֵן - shachen - neighbor. It is as if Hashem wants to be our neighbor, He wants to have His home amongst us. 
  
  Really, Hashem as a neighbor? That sounds cool! But in order to prepare a home for Hashem so He can be a neighbor, how do other existing neighbors feel living around us? Do neighbors suffer living there, or do they enjoy their life?
  
  What is a shul? Shul is a place where neighbors within a radius of around 5 to 15 blocks of walking distance gather together, and try to co-exist in and out of that establishment, and offer prayers in unity to G-d for the next 1-4 hours. 
  
  And while there, what do you think Hashem hears from this crowd in their prayers? 
  
  There may be more, but let's look at these two possible scenarios:
  
  Scenario 1: Someone’s prayer would be that he was wronged, ruined financially, with a stained reputation, and has an unbearable life in that neighborhood because of the lasting effect of the campaign against him, even after the dust had settled.
  
  Scenario 2: Someone’s prayer would be that the person is blessed to live in this neighborhood and to know those few individuals or the community who helped him when he was going through the hard times. The prayer would also be that he enjoys the thought of being associated with this crowd. There are plenty of gratitude, warmth, and great vibes coming from the members of that community as a whole.
  
  In my opinion, Hashem would think twice before joining the crowd in Scenario 1, since the congregants there are far from being the type Hashem would want to associate with.
  
  Be it a shul, kollel, or some social setting - which scenario do you find yourself in or are part of?
  
  As I mentioned before in this essay: Justice, Justice Shall You Pursue - the solution described would be the way to stop evil and eradicate it from our midst. Only then can we fulfill this pasuk—Let them make Me a sanctuary that I may dwell amongst them. Otherwise, evil will continue to live, thrive and go unpunished, since we, the community, are not doing our part to fight it.
  
  Shmuel Katanov
  
  

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