Latest Essays

• The Failed Mission - 2

  Aug 5, 2026 Admin 0 Comments

  It's me again, with a few more questions. But before you start, please read Part 1.
  
  As always, a disclaimer. Everything I write is simply my opinion, and is not something you may or should agree with.
  
  All the questions presented in this essay are the ones I have learned about and have read explanations of, in English, from the books that I have access to, by the rabbis who have already stated their opinions on these topics. But I am still not satisfied with their answers. This is just my personal opinion. With your permission, I would like to tackle them in my own way. With your permission, let's go!
  
  - In the Parashat Vayishlach, when the nation is standing next to the waters of Yam Suf, it says that the sea didn't open until the sea saw the bones of Yosef HaTzaddik that Moshe Rabbenu was carrying, and in honor of Yosef, it parted. So, I don't understand why the Mashiach of the generation - Moshe Rabbenu - has suddenly become irrelevant? Who or what made him so irrelevant? Why does the sea see Yosef's casket and parts in his honor, but totally disregards the presence of Moshe Rabbenu?? Why? This is something I understand in a different light.
  
  - In Parashat Bereshit, we know of the sin that Adam and Chava have committed, eating the fruit from the Tree of Knowledge, but there's another sin that they have committed. I don't understand why this one was swept under the rug. How come no big deal is made out of it? And the BIG question is, who has atoned for it?
  
  - In Parashat Yitro, when Yitro came to Moshe in the desert, he brought with him Moshe's wife and 2 kids. I don't understand: at a time when the nation was having four to six children at once, why did Moshe Rabbenu have only two?
  
  - How about this one - Moshe Rabbenu has committed another "sin", but for some reason, he came out of it, or Hashem did not hold him liable for it, at least at that time, or so it seems. But someone had to atone for it. Who was that? Someone got the beating from Hashem for it. I don't understand why no one speaks about it.
  
  In addition to the above questions, I would like to touch on my favorite topic: Aher.
  
  - In Masechet Chagigah 14b-15b, I have plenty of problems with the Aher and the way this Gemara was explained, but I would like to add a few more points:
  
  I still stand by my personal rule: No Tannah EVER Goes OFF The Derekh. The fact that Rabbi Elisha ben Avuya was treated this way really bothers me. So, let's revisit it and add on more questions to this list!!
  
  The Gemara relates: The daughter of Aḥer came before Rabbi Yehuda HaNasi and said to him: "Rabbi, provide me with sustenance, as I am in need of food." He said to her, "Whose daughter are you?" She said to him: I am the daughter of Aḥer. He said to her, angrily: Is there still of his seed remaining in the world? But isn't it stated: "He shall have neither son nor grandson among his people or any remaining in his dwellings" (Job 18:19)? She said to him: Remember his Torah, and do not remember his deeds. Immediately, fire descended and licked Rabbi Yehuda HaNasi's bench. Rabbi Yehuda HaNasi wept and said: If G-d protects the honor of those who treat the Torah with contempt in such a manner, as Aḥer despised the Torah and relinquished its teachings, how much more so would He do for those who treat it with honor. 
  
  How come Rabbi Yehuda HaNasi did not for a second think that the fact that the fire descended from above meant that Aher meant much more for Hashem, and that's why the fire hit Rabbi Yehuda HaNasi's bench?
  
  And if the daughter of Aher was still alive, so this pasuk: "He shall have neither son nor grandson among his people or any remaining in his dwellings" (Job 18:19), doesn't apply to Aher. 
  
  On top of it, there's an opinion that Aher had one daughter, some say a few, but from this daughter was born the Tanna Rabbi Yaakov, who was the teacher of the redactor of the Mishnah - Rabbi Yehuda HaNasi, see Kiddushin 39b, Chulin 142a. So, in my opinion, his daughter stayed alive, and he had a grandson who joined the ranks of the transmitters of the Oral Torah, so that the pasuk does not apply to Rabbi Elisha ben Avuyah or Aher at all.
  
  - But again, why did Rabbi Elisha ben Avuya go off the derekh, as it seems? What happened? Why?
  
  - When Aher passed away, it is written Ki Nakh Nafshe, Aher passed away in a gentler form. Rashi says that this expression is used when a righteous individual passes away. But hold on - you should ask: wasn't he a sinner? Why wasn't a different word used for him, like for example Shekhiv - died, as it says by Dikdukey Soferim? Very legit question, and it should sound an alarm that something is not right here. At least it did for me.
  
  - But we still don't know what made Rabbi Elisa ben Avuyah a sinner? The reason is not mentioned in any of the books, but something we need to find out. Once we understand this, which is somewhat a major part, we will understand the story better.
  
  - Why did Ben Azai die? I know the answer the Gemara has given, but I think there may be another reason.
  
  - What did Ben Zomah mean in his answer to Rabbi Yehoshua ben Ḥananya? What are those three fingers?
  
  - Rabbi Akiva - He is the only one who came out unscathed from the Pardes, really? I have a lot to say about this.
  
  - And why did these four go to Pardes? Since this knowledge lies within the most advanced realm of Maaseh Merkavah. And someone wants me to believe that a person like Aher, who knows this type of knowledge, GOES OFF THE DEREKH?????
  
  I don't think so, and I don't believe this even for a second! I strongly stand by it and am willing to defend my stance.
  
  Someone told me that I don't have the credentials for rabbis to even consider coming to me. True, I agree with him. I am just a regular guy with too much time on my hands, which I spent on these essays. And amongst these essays, you will find an essay in defense of Bar Kamtza, King David, Exposing Yitro, Eliyahu HaNavi, Moshe hitting the rock, Red Heifer, An Alien Fire, Modesty, and many more topics. 
  
  I believe the above essays, which were written and learned over the period of 20 years, are all the credentials required to get the attention of the esteemed rabbis. 
  
  And now all I am saying is I have the keys to unlock the issue of Aher. Since this one topic goes so deep and wide, I believe it reveals many aspects of Torah we know in a different light. And just to be politically correct, which I've learned over the years that I can't say that all the opinions expressed to date are wrong, but I will say that my opinion radically differs from everything that has been written to date on this topic. I have been sounding the alarm for years about Aher and other topics, but NO rabbis, the decision-makers, gave me a chance to explain myself. It's no-strings-attached, and I would love the chance.
  
  Shmuel Katanov aka Aher
  
  

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• Eliyahu HaNavi

  Jul 19, 2026 Admin 0 Comments

  Many times, you read passages in the Torah, and they seem pretty straightforward, but I believe there's much more hiding behind everything that is written. Let's look into one of these instances, where much is meant without saying it openly.
  
  In Parashat Matot 32, we are told a story of how the tribes of Reuven, Gad, and a half-tribe of Menashe approached Moshe Rabbenu and asked for permission to settle in the region East of the Jordan River, rather than living with the rest of the Nation in Eretz Yisrael. 
  
  Initially, Moshe Rabbenu becomes very angry with them, thinking they were avoiding going into the conquest of the land. But they have reassured him that they will settle only after the whole land is conquered and their brothers are settled there. Only then did Moshe Rabbenu agreed.
  
  This story sounds pretty straightforward, as I have said. But as always, I believe there's much more hidden behind the story. So, with your permission, let's dive into it.
  
  In the Parashat Vezot Haberakha 33:21, Moshe Rabbenu is blessing Gad, he says: "Bless you Gad, G-d should give you abundance...you chose the first portion for yourself, because there was the plot of the lawgiver." Explains Rashi on this word of Mekhokek - the Lawgiver, is Moshe. This is where Moshe Rabbenu's grave was hidden, so Gad didn't want to leave his Rebbe alone, outside of Eretz Yisrael.
  
  But why did Reuven join him? 
  
  In Parashat Vayishlach, Reuven moves the bed from Bilha's tent into his mother's tent. As a result of this action, Reuven loses his royal, priestly, and firstborn rights, which are given to his brothers. 
  
  In Parashat Shelach, when the spies return from their mission, the representative of Reuven's tribe makes a grave mistake and sides with the majority against Moshe. Years later, the Tribe of Reuven wants to make up to Moshe, or not lose the only thing it has left in their life, the connection with their Rebbe, and that's why the whole Tribe of Reuven stayed in the region East of the Jordan River.
  
  Why did Menashe join them? And why only half a tribe? What happened to the other half?
  
  When Yaakov Avinu blessed the sons of Yosef, at that moment Menashe lost his firstborn status, since it had been given to his brother Efraim, and he accepted it. But now, centuries later, when Moshe Rabbenu is about to leave this world, the tribe has a change of heart. The sons of Yosef were the royal family in Egypt, but they didn't retain that title, since the royalty went to Yehuda. On top of that, the first king comes from Benyamin, not Yosef, which really upset them. So, only half of the tribe of Menashe embraced the Psak, or the decision that Yaakov Avinu had made, and went and stayed outside of Israel with Moshe Rabbenu, since he was the Rebbe, or as if like grandfather Yaakov Avinu. The other half had a change of heart and went into the Land of Israel. That uneasy feeling or division between the sons of Yosef and the sons of Yehudah never changed.
  
  In Ezekiel 37:15-28 says: 
  
  וַיְהִ֥י דְבַר־יְהֹוָ֖ה אֵלַ֥י לֵאמֹֽר׃ - The word of GOD came to me: 
  
  וְאַתָּ֣ה בֶן־אָדָ֗ם קַח־לְךָ֙ עֵ֣ץ אֶחָ֔ד וּכְתֹ֤ב עָלָיו֙ לִֽיהוּדָ֔ה וְלִבְנֵ֥י יִשְׂרָאֵ֖ל חֲבֵרָ֑ו וּלְקַח֙ עֵ֣ץ אֶחָ֔ד וּכְת֣וֹב עָלָ֗יו לְיוֹסֵף֙ עֵ֣ץ אֶפְרַ֔יִם וְכׇל־בֵּ֥ית יִשְׂרָאֵ֖ל חֲבֵרָֽו׃ - And you, O mortal, take a stick and write on it, “Of Judah and the Israelites associated with him”; and take another stick and write on it, “Of Joseph—the stick of Ephraim—and all the House of Israel associated with him." 
  
  וְקָרַ֨ב אֹתָ֜ם אֶחָ֧ד אֶל־אֶחָ֛ד לְךָ֖ לְעֵ֣ץ אֶחָ֑ד וְהָי֥וּ לַאֲחָדִ֖ים בְּיָדֶֽךָ׃ - Bring them close to each other, so that they become one stick, joined together in your hand.  
  
  וְכַֽאֲשֶׁר֙ יֹאמְר֣וּ אֵלֶ֔יךָ בְּנֵ֥י עַמְּךָ֖ לֵאמֹ֑ר הֲלֽוֹא־תַגִּ֥יד לָ֖נוּ מָה־אֵ֥לֶּה לָּֽךְ׃ - And when any of your people ask you, "Won't you tell us what these actions of yours mean?"  
  
  דַּבֵּ֣ר אֲלֵהֶ֗ם כֹּה־אָמַר֮ אֲדֹנָ֣י יֱהֹוִה֒ הִנֵּה֩ אֲנִ֨י לֹקֵ֜חַ אֶת־עֵ֤ץ יוֹסֵף֙ אֲשֶׁ֣ר בְּיַד־אֶפְרַ֔יִם וְשִׁבְטֵ֥י יִשְׂרָאֵ֖ל חֲבֵרָ֑ו וְנָתַתִּי֩ אוֹתָ֨ם עָלָ֜יו אֶת־עֵ֣ץ יְהוּדָ֗ה וַֽעֲשִׂיתִם֙ לְעֵ֣ץ אֶחָ֔ד וְהָי֥וּ אֶחָ֖ד בְּיָדִֽי׃ - answer them, “Thus said the Sovereign GOD: I am going to take the stick of Joseph—which is in the hand of Ephraim—and of the tribes of Israel associated with him, and I will place the stick of Judah upon it and make them into one stick; they shall be joined in My hand.”  
  
  וְהָי֨וּ הָעֵצִ֜ים אֲֽשֶׁר־תִּכְתֹּ֧ב עֲלֵיהֶ֛ם בְּיָדְךָ֖ לְעֵינֵיהֶֽם׃ - You shall hold up before their eyes the sticks that you have inscribed,  
  
  וְדַבֵּ֣ר אֲלֵיהֶ֗ם כֹּה־אָמַר֮ אֲדֹנָ֣י יֱהֹוִה֒ הִנֵּ֨ה אֲנִ֤י לֹקֵ֙חַ֙ אֶת־בְּנֵ֣י יִשְׂרָאֵ֔ל מִבֵּ֥ין הַגּוֹיִ֖ם אֲשֶׁ֣ר הָֽלְכוּ־שָׁ֑ם וְקִבַּצְתִּ֤י אֹתָם֙ מִסָּבִ֔יב וְהֵבֵאתִ֥י אוֹתָ֖ם אֶל־אַדְמָתָֽם׃ - and you shall declare to them: Thus said the Sovereign GOD: I am going to take the Israelite people from among the nations they have gone to, and gather them from every quarter, and bring them to their own land.  
  
  וְעָשִׂ֣יתִי אֹ֠תָ֠ם לְג֨וֹי אֶחָ֤ד בָּאָ֙רֶץ֙ בְּהָרֵ֣י יִשְׂרָאֵ֔ל וּמֶ֧לֶךְ אֶחָ֛ד יִהְיֶ֥ה לְכֻלָּ֖ם לְמֶ֑לֶךְ וְלֹ֤א (יהיה) [יִֽהְיוּ־]עוֹד֙ לִשְׁנֵ֣י גוֹיִ֔ם וְלֹ֨א יֵחָ֥צוּ ע֛וֹד לִשְׁתֵּ֥י מַמְלָכ֖וֹת עֽוֹד׃ - I will make them a single nation in the land, on the hills of Israel, and one king shall be king of them all. Never again shall they be two nations, and never again shall they be divided into two kingdoms.  
  
  וְלֹ֧א יִֽטַּמְּא֣וּ ע֗וֹד בְּגִלּֽוּלֵיהֶם֙ וּבְשִׁקּ֣וּצֵיהֶ֔ם וּבְכֹ֖ל פִּשְׁעֵיהֶ֑ם וְהוֹשַׁעְתִּ֣י אֹתָ֗ם מִכֹּ֤ל מוֹשְׁבֹֽתֵיהֶם֙ אֲשֶׁ֣ר חָטְא֣וּ בָהֶ֔ם וְטִהַרְתִּ֤י אוֹתָם֙ וְהָיוּ־לִ֣י לְעָ֔ם וַאֲנִ֕י אֶהְיֶ֥ה לָהֶ֖ם לֵאלֹהִֽים׃ - Nor shall they ever again defile themselves by their fetishes and their abhorrent things, and by their other transgressions. I will save them in all their settlements where they sinned, and I will purify them. Then they shall be My people, and I will be their God.
  
  וְעַבְדִּ֤י דָוִד֙ מֶ֣לֶךְ עֲלֵיהֶ֔ם וְרוֹעֶ֥ה אֶחָ֖ד יִהְיֶ֣ה לְכֻלָּ֑ם וּבְמִשְׁפָּטַ֣י יֵלֵ֔כוּ וְחֻקּוֹתַ֥י יִשְׁמְר֖וּ וְעָשׂ֥וּ אוֹתָֽם׃ - My servant David shall be king over them; there shall be one shepherd for all of them. They shall follow My rules and faithfully obey My laws. 
  
  וְיָשְׁב֣וּ עַל־הָאָ֗רֶץ אֲשֶׁ֤ר נָתַ֙תִּי֙ לְעַבְדִּ֣י לְיַֽעֲקֹ֔ב אֲשֶׁ֥ר יָֽשְׁבוּ־בָ֖הּ אֲבֽוֹתֵיכֶ֑ם וְיָשְׁב֣וּ עָלֶ֡יהָ הֵ֠מָּה וּבְנֵיהֶ֞ם וּבְנֵ֤י בְנֵיהֶם֙ עַד־עוֹלָ֔ם וְדָוִ֣ד עַבְדִּ֔י נָשִׂ֥יא לָהֶ֖ם לְעוֹלָֽם׃ - Thus they shall remain in the land that I gave to My servant Jacob and in which your ancestors dwelt; they and their children and their children’s children shall dwell there forever, with My servant David as their prince for all time.  
  
  וְכָרַתִּ֤י לָהֶם֙ בְּרִ֣ית שָׁל֔וֹם בְּרִ֥ית עוֹלָ֖ם יִהְיֶ֣ה אוֹתָ֑ם וּנְתַתִּים֙ וְהִרְבֵּיתִ֣י אוֹתָ֔ם וְנָתַתִּ֧י אֶת־מִקְדָּשִׁ֛י בְּתוֹכָ֖ם לְעוֹלָֽם׃ - I will make a covenant of friendship with them—it shall be an everlasting covenant with them—I will establish them and multiply them, and I will place My Sanctuary among them forever.  
  
  וְהָיָ֤ה מִשְׁכָּנִי֙ עֲלֵיהֶ֔ם וְהָיִ֥יתִי לָהֶ֖ם לֵאלֹהִ֑ים וְהֵ֖מָּה יִהְיוּ־לִ֥י לְעָֽם׃ - My Presence shall rest over them; I will be their God and they shall be My people.  
  
  וְיָֽדְעוּ֙ הַגּוֹיִ֔ם כִּ֚י אֲנִ֣י יְהֹוָ֔ה מְקַדֵּ֖שׁ אֶת־יִשְׂרָאֵ֑ל בִּהְי֧וֹת מִקְדָּשִׁ֛י בְּתוֹכָ֖ם לְעוֹלָֽם׃ - And when My Sanctuary abides among them forever, the nations shall know that I, G-d, do sanctify Israel."
  
  Although our Sages tell us that Pinchas is Eliyahu. I have found a different opinion and would like to take that for a spin.
  
  In the Book of Me'am Loez, Parashat Vayechi (**for more sources see footnotes), it says, and I quote: "The actual order of birth of these brothers was Dan, Naphtali, Gad, and Asher. Still, Yaakov Avinu blessed Gad, right after Dan, skipping over Naphtali. When, in Dan's blessing, Jacob said, "For Your Help I Hope Oh G-d" (49:18), he had a prophetic experience and saw the redemption of Israel. At this time, he saw that Eliyahu, the herald or the messenger of Mashiach, would be a descendant of Gad. Therefore, he blessed Gad immediately after Dan." 
  
  Yaakov Avinu continues his blessing for Gad, or, later, for a descendant, Eliyahu HaNavi, in Parashat Vezot Haberakha 33:21: "...he came at the head of the nation, carrying out Hashem's justice and His law with Israel."
  
  The Prophet Malachi 3:23 says:"הִנֵּ֤ה אָנֹכִי֙ שֹׁלֵ֣חַ לָכֶ֔ם אֵ֖ת אֵלִיָּ֣ה הַנָּבִ֑יא לִפְנֵ֗י בּ֚וֹא י֣וֹם יְהֹוָ֔ה הַגָּד֖וֹל וְהַנּוֹרָֽא׃ - Behold, I will send Eliyahu HaNavi to you before the coming of the awesome, fearful day of GOD."
  
  The Prophet Isaiah 52:6-10 says:
  
  לָכֵ֛ן יֵדַ֥ע עַמִּ֖י שְׁמִ֑י לָכֵן֙ בַּיּ֣וֹם הַה֔וּא כִּֽי־אֲנִי־ה֥וּא הַֽמְדַבֵּ֖ר הִנֵּֽנִי׃ - For sure, My people shall learn My name, For sure [they shall learn] on that day, That I, the One who promised, Am now at hand. 
  
  ה־נָּאו֨וּ עַל־הֶהָרִ֜ים רַגְלֵ֣י מְבַשֵּׂ֗ר מַשְׁמִ֧יעַ שָׁל֛וֹם מְבַשֵּׂ֥ר ט֖וֹב מַשְׁמִ֣יעַ יְשׁוּעָ֑ה אֹמֵ֥ר לְצִיּ֖וֹן מָלַ֥ךְ אֱלֹהָֽיִךְ׃ - How beautiful upon the mountains are the feet of the messenger of good news. That announcer of peace, the forerunner of good news. That announces salvation; That says unto Zion: "Your G-d is King!
  
  ק֥וֹל צֹפַ֛יִךְ נָ֥שְׂאוּ ק֖וֹל יַחְדָּ֣ו יְרַנֵּ֑נוּ כִּ֣י עַ֤יִן בְּעַ֙יִן֙ יִרְא֔וּ בְּשׁ֥וּב ה׳ צִיּֽוֹן׃ - Your scouts raise their voices and sing together, for they shall see G-d's return to Zion with their own eyes. 
  
  פִּצְח֤וּ רַנְּנוּ֙ יַחְדָּ֔ו חׇרְב֖וֹת יְרוּשָׁלָ֑͏ִם כִּֽי־נִחַ֤ם ה׳ עַמּ֔וֹ גָּאַ֖ל יְרוּשָׁלָֽ͏ִם׃ - Break out in song, together, the ruins of Jerusalem! For G-d has consoled His people and redeemed Jerusalem! 
  
  חָשַׂ֤ף ה׳ אֶת־זְר֣וֹעַ קׇדְשׁ֔וֹ לְעֵינֵ֖י כׇּל־הַגּוֹיִ֑ם וְרָאוּ֙ כׇּל־אַפְסֵי־אָ֔רֶץ אֵ֖ת יְשׁוּעַ֥ת אֱלֹהֵֽינוּ׃ - G-d shall reveal His holy arm before all nations and all ends of the earth shall see salvations of our G-d.
  
  Behold, I sent Eliyahu HaNavi to you for the coming of the awesome, and fearful day of G-d.
  
  Shmuel Katanov
  
  _________________
  ** Eliyahu HaNavi is a descendant of Gad: Tzror Hamor, Bereshit Rabah 99:11, Bereshit Rabah 71:9, maintained so by Rabbi Nehorai. Eliyahu came from Gilead (1 Kings 17:1), and Gilead was a city of Gad (Joshua 13:25).

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• Yitro's Scheme Exposed

  Jul 16, 2026 Admin 0 Comments

  If you haven't read Part 1, I strongly suggest you do so before continuing, since everything here builds on the understanding from the previous part. With that, Let's Go!!
  
  So Yitro heard, came, and gave advice. He has introduced the idea of hierarchical management, and I would guess that the "elections were held" or the selection of the 12 people was made while he was still in the desert. And I do believe that he has influenced those 12 people, Roshe HaMatot - the heads of the Israelite tribes, as referred to them in Parashat Matot. One from each tribe was chosen to report to Moshe Rabbenu, but Yitro made sure those 12 would never support Moshe Rabbenu. After Yitro had laid the foundation, he left, knowing fully well his plan would work in the long run. And as it says in Parashat Shelach, his plan indeed has worked. 10 spies out of 12 went against Moshe Rabbenu by slandering the Land, and as a punishment, all the males ages 20-60 of that generation have passed away, along with Moshe Rabbenu, who also stayed behind in the desert, and never entered the Land of Israel. Except for the 2 spies - Yehoshuah and Caleb. Yehoshuah and Caleb never went along with their tribe's leaders' plans and stood by their Rebbe. 
  
  How come no one took Moshe's side, except for Yehoshuah and Caleb?
  
  Because Moshe Rabbenu held the highest possible rank in the nation: in holiness, social position, and age. Yitro knew how to play the game and ruin things for Moshe in the long run. There was nobody in the nation who could have said anything to change the opinion of the masses. By that time, Aharon HaCohen was struggling with his own problems: the loss of two sons and his role in the building of the golden calf, so he couldn't help. No one of that caliber could step in for Moshe Rabbenu.
  
  Get ready, if we merit, a similar scenario will play out once again when the Son of David is revealed in the future. 
  
  In my opinion, the hierarchical model Yitro introduced is flawed: there are too many people between Moshe and the Nation, thus leading to too many opinions and unnecessary politics. Maybe that's what Hashem meant: He will have one shepherd, thus eliminating the model Yitro introduced back then, which will solve all the problems we currently have across the Nation and maybe even the world. Given the communication technologies we currently have access to, I believe it's achievable.
  
  As it says in Ezekiel 34:23-24: 
  וַהֲקִמֹתִ֨י עֲלֵיהֶ֜ם רֹעֶ֤ה אֶחָד֙ וְרָעָ֣ה אֶתְהֶ֔ן אֵ֖ת עַבְדִּ֣י דָוִ֑יד ה֚וּא יִרְעֶ֣ה אֹתָ֔ם וְהֽוּא־יִהְיֶ֥ה לָהֶ֖ן לְרֹעֶֽה׃ - Then I will appoint a single shepherd over them to tend them—My servant David. He shall tend them, he shall be a shepherd to them.  
  
  וַאֲנִ֣י הַשֵּׁם אֶֽהְיֶ֤ה לָהֶם֙ לֵֽאלֹהִ֔ים וְעַבְדִּ֥י דָוִ֖ד נָשִׂ֣יא בְתוֹכָ֑ם אֲנִ֥י הַשֵּׁם דִּבַּֽרְתִּי׃ - I, the ETERNAL One, will be their G-d, and My servant David shall be a ruler among them — I, G-d, have spoken. 
  
  Shmuel Katanov
  
  

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• Vows and Staffs

  Jul 10, 2026 Admin 0 Comments

  In Parashat Matot, the first sentence says: וַיְדַבֵּ֤ר מֹשֶׁה֙ אֶל־רָאשֵׁ֣י הַמַּטּ֔וֹת לִבְנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֶ֣ה הַדָּבָ֔ר אֲשֶׁ֖ר צִוָּ֥ה הַשֵּׁם׃ - Moses spoke to the heads of the Israelite tribes, saying: This is what G-d has commanded. If anyone makes a vow to G-d or takes an oath imposing an obligation on themselves, they shall not break their pledge; they must carry out all that has crossed their lips."
  
  The word used was Roshe HaMatot - the heads of the Israelite tribes. Why was Nesyiim or some other word not used in this sentence?
  
  As always, everything that is about to follow is just my opinion. With that, Let's Go!!
  
  Because in Parashat Shelach, meraglim, the spies came back with a different opinion, 10 people vs 2. At that moment, Hashem as if said to Moshe, "You lost control over the people you manage - 10 out of 12, where 10 went against your instructions." Only 12 people in the hierarchy report to Moshe, and then it goes down the ladder; the other leaders deal with other managers, and the last in line deal with the bulk of people, as was suggested by Yitro and was implemented at that time in Parashat Yitro. Moshe Rabbenu lost control over 10 out of 12 that he personally managed day to day, and that looks bad on his personal achievement report. Besides killing the males of that generation, Hashem has removed him from his "managerial" position. 
  
  That's why in this passage, "Speak to the heads of the 'staffs', or roshe hamatot" was being used. Since the managers or the heads of the tribes are the problem. When the nation makes a promise and doesn't keep it, and the hamatot don't enforce it, the nation learns not to keep any other mitzvot. Since it mistreats its vows, and no rebuke comes from the matot - heads of the tribes. 
  
  Perhaps that's why Moshe Rabbenu hit the stone 2 times with his staff or his mateh, hinting to us that he didn't get the full support from the matot - the heads of the tribes, those 10 that supposedly had to be on the same page as him, had their own agenda, which made the events unfold as it did, and made it possible for the uprising of Korach later. And of course, let's not forget about Yitro, the father-in-law of Moshe Rabbenu, who had heard and came to visit Moshe in the desert to make sure that all these no-support issues unfolded the way they did.
  
  And on top of it all, as it says in Parshat Behaalotcha 12:3, "VeHaYish Moshe Anav Me'od MiKol HaAdam," - "And the man Moshe was very humble, [more] than every man." This trait played against him later when we get to Parashat Vayikra, where the letter Alef was written smaller than all other letters. This was Moshe's choice to write it this way; this is how he felt, and this is why others have taken advantage of this and gone against Moshe.  
  
  That's why the shepherd is a man with a staff. The top portion of the staff consists of the heads of tribes or the upper management, which is managed directly by the shepherd. The passed laws then go down the staff, to the rest of the management, and then to the nation. 
  
  That's why in Parashat Korach, Aharon HaCohen and the other 11 leaders placed their staffs overnight, and only Aharon's staff bloomed with almonds. Hashem displayed to everyone that Aharon HaCohen was the right person for the job - a mateh or a staff, who was truly dedicated and had an unbelievable connection with Hashem. The others failed because they were nowhere near Aharon HaCohen, in their dedication to Hashem and His cause. You can read about Aharon HaCohen's Golden Menorah - his test, his fall, and his repentance.
  
  It took Aharon HaCohen years of work to reach the levels he attained at the end of his life, which was later confirmed by King David. 
  
  The Golden Menorah, which he was lighting daily, was perfect. 
  
  That was his Teshuvah, or his way of repentance. The Nation of Israel, you don't have much time to keep postponing your repentance till tomorrow; some things must be done today, and this would be one of those items. Our somewhat out-of-shape and ugly menorahs must be fixed, and this is the time to do some housekeeping of our own. 
  
  The violation of both vows and oaths is considered a serious violation in Torah. While there are examples in the Torah of individuals making vows, by the rabbinic period, the practice was deeply frowned upon. The Talmud, Tractate Nedarim, states that the punishment for breaking a vow is severe. The Shulkhan Arukh explicitly warns people not to regularly make vows, and states that someone who does — even if they fulfill the vow — is called wicked and a sinner.  That's why there's a practice saying b'li neder ('without a vow') whenever someone promises to do something, to make explicit that they are not making a vow.
  
  In Parashat Yitro, at the time we received Torah, we made a vow: Naaseh Ve Nishmah - We shall Do, and We shall Listen. This is a Legal Vow and must be taken seriously. NO B'LI NEDER was EVER mentioned.
  
  So, My Friend, Naaseh Ve Nishmah - Are You Doing & Listening?
  
  But don't stop here, click on this link to go to Part 2 of this essay for more awesome ideas!! 
  
  Shmuel Katanov
  
  

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• Woe to Me

  Jun 8, 2026 Admin 0 Comments

  Let's look into this interesting story from the Talmud.
  
  In the Gemara, Masekhet Baba Batra 74a, we are told of the following story:
  
  אֲמַר לִי: תָּא אַחְוֵי לָךְ הַר סִינַי. אֲזַלִי, חֲזַאי דְּהָדְרָא לֵיהּ עַקְרַבָּא, וְקָיְימָא כִּי חֲמָרֵי חִווֹרָתִי. שָׁמַעְתִּי בַּת קוֹל שֶׁאוֹמֶרֶת: ״אוֹי לִי שֶׁנִּשְׁבַּעְתִּי; וְעַכְשָׁיו שֶׁנִּשְׁבַּעְתִּי – מִי מֵפֵר לִי?״ 
  "Rabba bar bar Ḥana continues his story. That Arab also said to me, "Come, I will show you Mount Sinai." I went and saw that scorpions were encircling it, standing as high as white donkeys. I heard a Divine Voice saying: "Woe to Me that I took an oath; and now that I took the oath, who will nullify it for Me?"
  
  כִּי אֲתַאי לְקַמֵּיהּ דְּרַבָּנַן, אֲמַרוּ לִי: כָּל ״אַבָּא״ – חַמְרָא, כׇּל ״בַּר בַּר חָנָה״ – סִיכְסָא! הָיָה לְךָ לוֹמַר ״מוּפָר לָךְ״! וְהוּא סָבַר: דִּלְמָא שְׁבוּעֲתָא דְמַבּוּל הוּא. וְרַבָּנַן – אִם כֵּן, ״אוֹי לִי״ לָמָּה? 
  "When I came before the Sages, they said to me in rebuke: Every Abba is a donkey, and every bar bar Ḥana is not smart. You should have said: Your oath is nullified. The Gemara explains: And Rabba bar bar Ḥana did not nullify the oath because he reasoned: Perhaps G-d is referring to the oath that He will not flood the earth again. But the Sages would argue that if that were so, why say: Woe to Me? Rather, this must be referring to G-d's oath of exile upon the Jewish people."
  
  So, let's look at the above passages together and try to make sense out of them.
  
  Because one can't just proclaim that the above oath is no longer valid and hope it goes away, we need a legal basis to annul it. So, let's see..
  
  Hashem says in Noach 9:9-11: "I now establish My covenant with you and your offspring to come, and with every living thing that is with you — birds, cattle, and every wild beast as well—all that have come out of the ark, every living thing on earth.  I will maintain My covenant with you: never again shall all flesh be cut off by the waters of a flood, and never again shall there be a flood to destroy the Earth." 
  
  From the above, it is understood that He won't flood the earth again, and it is assumed that the whole earth. But yet, He allows Himself to bring flood waters locally in different parts of the world as He sees fit.
  
  In Torah learning, we have a concept called Kal Va Chomer, a classic form of logical reasoning that means "light and heavy" or "all the more so". For example, if a specific law or premise applies in a minor or less significant situation, it logically follows that it applies with even greater force to a major or more severe situation. Or if A is undeniably true, then B — which is even more extreme or obvious — must be true as well.
  
  So I believe I can apply a Kal VaChomer, or the rule of all the more so in this case. Because the Creator of the World never defined the word Earth, this gives Him the flexibility of interpretation, or the ability to bring flood waters anywhere in the World. 
  
  So, with that, I would like to apply the rule of Kal VaChomer and say: since Hashem, You still flood the earth locally, since You didn't define what You meant by 'Earth'. I declare - now You are free of your oath, since Rabba Bar Bar Chanah should have released You of Your oath when he heard it, all the more so since I have heard of it now, and You didn't specify who can annul the oath for You, I am releasing You of it, and You are free to bring the full-fledged redemption.
  
  When G-d said, "Woe to Me", I believe this is what went through His mind: since Rabba Bar Bar Chanah was an Amorah, Hashem has seen Tannayim and how they messed things up with Acher, Bar Kamtzah, which eventually led to the destruction of the Bet HaMikdash. Now He sees that Amorah didn't release Him from His oath, which means that Hashem has to wait even longer for someone else to come and release Him from it.
  
  As an author of this essay or as a Mekhaber, I Hereby Declare: Lord of the Universe, Your Oath is Nullified!! 
  
  Shmuel Katanov

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