Latest Essays

• The Secret to Longevity

  Nov 16, 2024 Admin 0 Comments

  The Parashat Vayera 18:2 says: Avraham was sitting at the entrance of his tent when — Looking up, he saw three figures standing near him. Perceiving this, he ran from the entrance of the tent to greet them, and bowing to the ground." Three strangers came to Avraham, Rashi told us they were angels — Angel Mikhael came to announce to Sarah the birth of a son, Angel Gabriel to overthrow Sodom, and Angel Raphael to cure Avraham, for one angel does not carry out two commissions (Genesis Rabbah 50:2). They stayed by Avraham, and later left to carry out their missions. 
  
  The Gemara Masechet Shabbat tells us that when Shabbat begins everyone is surrounded by two angels — a good angel and a bad one. When we come home, and the table is set for the Shabbat meal, the good angel blesses the house saying that next week it should be so, as well — a set table, with a happy family, and a table full of delicious salads, hot delicacies and blessings in life. But if the person comes and no table is set or does not even go to synagogue, then the bad angel curses, that next week it should be so, as well, which eventually leads to the destruction of that home, and after that, both angels leave. 
  
  In addition to the above, everyone at any age receives a new Neshama or a soul from Higher Worlds, and this soul does something amazing. 
  
  Since we are busy every day, each of us has a list of chores to complete for the week, and we run and drive around trying to complete this list. Suddenly we get unexpected events that we must attend to and deal with. Kids, parents, family matters, obligations, jobs, businesses — our plate is full, literally — everyone is busy. We have no time for anything else.  But there's one thing we miss out on, and this is the learning of the Torah. As much as rabbis tell us from the podium about its importance, we don't seem to have any time for it left at the end of the day. So why would it be so important?
  
  And this is where Hashem steps in and sends us a third "angel", or something Holy and Divine — a Neshama Yetera, an Additional Soul, which stays with us from the beginning of Shabbat until its departure. You may ask, why do we need this Additional Soul? We may think that we are doing fine without it, but...
  
  Because of our constant "pursuit of physical happiness" which at that moment indulges our body and creates a fleeting feeling of security and happiness, we are strangling to death the soul that is within us, which gives us that precious life every moment here on this Earth. But guess what, our soul is starved, because of the lack of the Divine, and is not content staying in this body, and would rather go to its source — G-d Almighty. But this would mean an end to our physical existence. And just like Hashem sent a Malach Raphael to cure Avraham Avinu after the circumcision, Hashem sends us this Additional Soul to "cure us" or make a "Shalom Bayit" - a Peace between The Body and Soul so that Starved Soul of ours should stay for another week, so that person's existence should not cease. That Additional Soul stays with our soul to learn Torah, which gives it those missing "Spiritual Nutrition" — that the body is not supplying. It fills it with The Divine throughout Shabbat, and then at the end of the Shabbat, the Additional Soul leaves the body, leaving the Soul inside content and in peace till the next Shabbat comes around. 
  
  Midrash tells us, that when Moshe Rabbenu's time to die has come, Hashem sent the Angel of Death to take his neshamah. When he approached Our Teacher, Moshe, his soul saw the Angel of Death and said it wouldn't go with him. Why? asked the Angel. The soul said - it is content and doesn't want to leave his body, since Moshe Rabbenu is full of Torah. Hashem had to intervene and took Moshe's soul Himself, and at that moment Moshe Rabbenu passed on to the Next World.
  
  When King David asked Hashem when he would pass away, Hashem told him—on Shabbat. Since then, every Shabbat that he stayed alive he has made a party, and that's why we make the fourth seudah, a Melaveh Malka. But on Shabbat King David was doing one thing, all the time — filling himself with Torah — learning it, reading it, singing it, filling every minute of his with Torah and not wasting it on anything else. 
  
  When his time came to pass on to the Next World, the Angel of Death, didn't know how to take his soul, so for as long as he learned the Torah, the Angel of Death couldn't take his life. The Angel of Death had to come up with a plan. He made a noise in the garden, and King David looked up from his study and went to see what happened. And this is when, the Angel of Death took his life, since he had that blank moment — a moment void of Torah study.
  
  Only you can help your starved soul — this Shabbat, next Shabbat, every Shabbat, and every day by filling yourself and your soul with Torah knowledge, to the point when you become the Torah geyser from whom the new Torah insights come out flying, and you become soaked thoroughly with Torah and Divine, so you get awarded with healing and longevity by G-d Almighty. 
  
  So..my friend, how's your soul feeling Today?
  
  Shmuel Katanov

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• The Advice of The Wicked

  Oct 28, 2024 Admin 0 Comments

  Each one of us lives in the community, and if you look hard enough, you may notice a certain behavior that many regard or view as normal. But is it the right thing to do?!
  
  One of the makkot or plagues Hashem brought upon Egypt was the Makkah of Choshech, the Plague of Darkness. Torah tells us that it was so dark that no Egyptian could physically move while it was happening. But if you read the Midrash on this, this is where it gets even more interesting. It says that during this plague, around 12 million Jews died, and the sons of Israel went from house to house and buried them under the cover of the darkness so as not to cause shame to the nation. In every plague, it has affected Egyptians, but in this one, we have buried many of our own. 
  
  So, let’s stop here. 
  
  During the week of darkness, we have buried 8 million people. Some say 12 million or even more, but for this article, I will use the 12 million who were buried; since 20% came out from Egypt, which comes out to 3 million people, we have left behind 80% of the nation within that one week, which in total makes 15 million people were living in Egypt before the plague.
  
  But the amazing thing is, no one screams from the podium about this event; why?? During the Holocaust, we have lost 6 million, and we make so much noise about that till today, but 12 million - no noise is made, and not much is said. With your permission, please allow me to shed some light on what might have happened there or be the one to make that noise that I believe needs to be made. As always, this is my opinion, which I would like to share with others.
  
  In Parashat Shemot 3:3, when Moshe stood at the burning bush and was instructed by Hashem to go to Egypt to free the nation of Israel, Moshe hesitated, and rightfully so. Two individuals have given Moshe the reason to flee Egypt since they reported him to authorities when he killed an Egyptian while saving another Jew. Now returning, it was not something Moshe wanted to do besides other reasons; he knew they wouldn’t stop and would continue and may even outperform and amaze themselves and others at their skill level even more than the previous time. And they did precisely so.
  
  When Moshe Rabbeinu went to the pharaoh, he performed miracles and brought or triggered a plague that Hashem had performed. It had an intended effect on Egyptians, as Hashem wanted, but those two individuals were busy spreading a whole different story to the nation.
  
  When Moshe came to Egypt, he told Aharon HaCohen—his brother and the elders - that G-d sent him. Aharon HaCohen believed him, but the elders believed Aharon HaCohen since they knew him and not Moshe, his brother. Every time the plague happened, Aharon HaCohen confirmed it as the "Doings of the Almighty." But those two - Dathan and Aviram—had a different plan and story to tell to others who were willing to listen.
  
  So what did these two tell them? They said that Moshe grew up in the House of Pharaoh and learned to perform those "miracles" there, with no G-d involved; it was him performing at an advanced level of sorcery. 
  
  But guess what - Dathan and Aviram were not the lazy bunch, and they didn't mind going miles from house to house - since they had no WhatsApp or other technologies we have today to spread slander, they put the time and effort into this "project." So, the elders living far from Aharon HaCohen believed these two since they were persistent and convincing. They walked far and wide and reached 12 million people - the elders and the ordinary folks had believed them that Moshe was not for real and all of those "miracles" - plagues were just his tricks. Since Aharon HaCohen and the elders loyal to him could convince only 3 million people, Hashem decided to leave the rest of the nation behind, so 80% of the Nation, 12 million people, were buried during the Plague of Darkness.
  
  So, the merit of the deaths of 12 million people belongs to these two individuals - Dathan and Aviram.
  
  - Hashem made Moshe His choice, but these two didn't agree with Him and smeared Moshe, no matter the effort, the time it took, or the consequences it had on the nation—thus challenging G-d's authority and weakening the belief in G-d of the people of that generation and on.
  
  - The nation - those 3 million people - truly believed in Moshe and Hashem later when they crossed the sea, as it says in Parashat Beshalach - Vayaaminu Ba Hashem Uve Moshe Avdo. However, as a consequence of the actions of Dathan and Aviram, our nation still has difficulties with faith in Hashem and Moshe today. 
  
  - Later in recent history, we have had another similar incident. After thousands of years, the nation followed the Derech, or the Way, that Moshe Rabbeinu taught us in ancient times, but in the early 1800s and on in Europe, new ways to serve G-d were introduced. Later, we lost another 6 million, and the effects of that are still present today.
  
  - As it was, so it will be. The Holy Books tell us of the End of Times. Those reincarnations of the past will smear the Son of David, and it will be a heavy load. 
  
  But all that, is done to test the Aharon HaCohen and the Elders of that generation. Whether they will back the one G-d has chosen, side with the ones who smear, or ignore it altogether and go on their way - their actions will determine whether The Nation will leave any of its members behind.
  
  That's why Parashat Korach says, And Korach took but never says what he took. Korach was a bystander who was quietly learning - he has witnessed the performance of The Masters of Defamation - Dathan and Aviram. So Korach has taken that "experience" - the knowledge of what the lies can achieve when repeated enough times, and their power to convince and rule the masses, and with that experience, Korach has taken with him the above “experts or the consultants” and together with other "upstanding scholars" - they went against Moshe Rabbeinu.
  
  So next time you are out there in public, socializing in the community, look around at those who do the Talking and the Walking and those who quietly stand on the side while gaining that "invaluable experience."
  
  That’s why King David said in the Book of Tehillim 1:1, "Happy is the man who does not walk in the advice of the wicked, nor stands in the way of sinners, nor sits in the seat of the scorners."
  
  After causing so many terrible problems in the nation and years of accusations of Moshe Rabbeinu by Dathan and Aviram, Moshe Rabbeinu calls on G-d again to solve this thorny problem once and for all and goes for the unthinkable.
  
  Parashat Korach 16:28-30 says: "And Moses said, By this, you shall know that it was Hashem who sent me to do all these things; that they are not of my devising: If these people’s death is that of all humankind if their lot is humankind's common fate, it was not Hashem who sent me. But if Hashem brings about something unheard-of, so that the ground opens its mouth and swallows them up with all that belongs to them, and they go down alive into Sheol, you shall know that those involved have rejected Hashem." 
  
  And so it happened. Dathan, Aviram, Korach, and their families have fallen underground. Gemara Bava Batra 74A says that they never died, but they constantly keep on repeating down there deep in the Earth below: Torah is Truth, and Moshe is Truth—a bit too late if you ask me, but they realized that Moshe's doings were directly from G-d. 
  
  The same will be true with the Son of David, who also will do the same per the Will of G-d. Just like Moshe Rabbeinu, who has judged Korach and his people, the Son of David will take the judgments to the next level by the sense of smell to root out the Dathans, Avirams, and other evil of his time who quietly have operated for years amongst the nation. 
  
  Shmuel Katanov
  
  

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• Have You Repented Lately?

  Oct 14, 2024 Admin 0 Comments

  Every year, we have been reading the same parsha on the first day of Rosh Hashana. Three words bother me, especially the way they are translated, interpreted, and, most of all, embraced by society. I want to mention once again that this is only my opinion. I believe the existing interpretation keeps people from making full repentance and truly embracing the way of Hashem. So, with your permission, please allow me to get a bit more specific.
  
  In Parashat Vayera 21:17 it says - "וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּ֒עַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים ׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃  - G-d heard the cry of the boy, and a messenger of G-d called to Hagar from heaven and said to her, "What troubles you, Hagar? Fear not, for G-d has heard the cry of the boy in his present state." בַּאֲשֶׁ֥ר הוּא־שָֽׁם - Baasher Hu Sha’m - in his present state - these are the 3 words that I was talking about. Rashi explains this as, according to the actions he is now doing shall he be judged and not according to what he may do in the future. And since in the word Baasher the Bet means In or Within, it means that Hashem is trying to tell us that something is hidden within.
  
  This needs to be understood well since once we get it, it will unlock other important areas.
  
  First, we must understand the Sha’m - There.. something has happened somewhere… In Parashat Lech Lecha 16:7-16, when Hagar runs away from Sarai, an angel finds her by the spring of water. In his conversation with Hagar, the angel instructs her to return to her mistress and submit to her domination. He tells her that she will have a son and she should name him Ishmael, and the angel specifies the negative characteristics the boy will have. And so it was - when Sarah Imenu saw how Ishmael was mocking and going against Yitzchak, she asked Avraham Avinu to drive him and his mother Hagar out of the house because of the threat Ishmael posed to Yitzchak's spiritual growth and physical being. 
  
  That's why the angel has used the word: Baasher Hu Sha’m - to mean not as much as "in his present state" but as he, the angel, has prophesized there before, or predicted, or has made up the boy's future there at that time to be.
  
  So, the fact that Sarah Imenu threw him out of the house is not something we should question or be amazed about. Since it all goes according to plan - Ishmael behaves as the angel had predicted. 
  
  From generation to generation, we come to the Holiday of Rosh Hashana, and we are told that if we sit, pray, and be nice to others -- and since all along we were taught that Hashem's judgment depends on "our present state" no matter our teshuva status, then we are guaranteed a good judgment. As if no repentance is required - just sit and smile and believe that your teshuva is accepted - and many have done exactly that for years. 
  
  But, as you make your way in life, in your daily encounters with people, you see their good or bad character traits. And on Rosh Hashana, a person from that crowd goes to shul and prays as Baasher Hu Sha’m - as he was created there - by his parents, years back at the time of the conception. The parents may not be around anymore, but he is the result and the fruit of that union. In this world, he relates to others as Baasher Hu Sha’m - as it was programmed into him - displaying either good or evil traits by being an amazing individual or an evil person.
  
  But let's go a bit further!!
  
  Why would the Sages include the parsha where Ishmael is mentioned in the reading of the First Day of Rosh Hashana? The Rosh Hashana Day is meant to proclaim Hashem as King - to make Him the King of our Nation and a Ruler of the World. How does Ishmael fit into all of this? 
  
  It is to show the World that Hashem has chosen only the descendants of Yitzchak as His Nation. But also to show the Chosen Nation the dedication of the unchosen nation - the number of times it prays and its willingness to go the distance to "proclaim G-d". It is a battle between Sarah Imenu and Hagar that has lasted for thousands of years. Therefore, to win - We must improve our service and commitment to G-d. Abolish those thorny man-to-man traits that have plagued us for thousands of years. And finally, make that full repentance.
  
  So, my reader... Have you... repented lately???
  
  Shmuel Katanov

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• The Great Shofar

  Sep 10, 2024 Admin 0 Comments

  Shofar has three distinctive sounds - Tekiah, a long, loud blast, Shevarim; three broken blows; and Teruah - nine broken blows. Why exactly are these notes being played? 
  
  The story is told in the Talmud, a mother of General Sisra would always wait for her son to return home from the battle. One of the days she waited and waited, and it got very late, and he was not coming back since usually, he should have been back a while ago, she understood that he was killed and she started to cry for her son. She cried a bitter cry, that only a mother would cry for her son.
  
  So we mimicked her cry with a shofar. 
  
  My question would be a pretty simple one: Why do we mimic the cry of a non-Jewish lady in our service to G-d? What does she have to do with us? We have plenty of our personalities crying throughout the Torah, so why don't we use any of them, why is the cry of this lady being used?
  
  So, please allow me to offer you what may be the explanation.
  
  In the story of Akedat Yitzchak, when G-d comes to Avraham Avinu, He asks him to bring his son as a sacrifice. The Parashat Vayera 22:2 says: "Take your son, your only son, the one you love, Isaac, and go to the land of Moriah. Offer him there as a burnt offering on a mountain I will show you." So Avraham Avinu goes and ties up Yitzchak, and places him on the Mizbeach. Once he was on the Mizbeach and Avraham was about to bring him as a sacrifice, Hashem tells him, "Do not raise your hand against the boy or do anything to him. Because now, I know that you fear G-d since you have not withheld your son, your favored one, from Me." But Midrash says that Avraham Avinu wanted to carry out the commandment, to bring Yitzchak as a korban, and some say he did so. 
  
  So here's my question: why such a desire to hurt him? Yes I know he wanted to carry out the commandment, but for Yitzchak, it wasn't a fun moment. Later, we see when Avraham goes to fight for Lot and is offered prisoners instead of gold, he declines saying he won't take even shoelaces from the king as booty. Again, why not feel bad for the prisoners and take them and maybe set them free or convert them and show them the path to serve the True G-d?! When it concerned Yishmael, and Hashem told him to listen to Sarah and throw him out, Avraham Avinu got sad, but Hashem reassured him and said He will make a nation out of him, since he is his seed. How come Avraham didn't feel sad for the prisoners or Yitzchak? It looks like no compassion was shown, if I may say so.
  
  We go further to the story of Chana in the Book of Samuel. Chana had no children and was praying for a child. Eli, the Prophet, saw her and thought she was drunk; she asked him a question: How come you didn't see via your prophetic vision and bless me so I can have a child? Why didn't you feel bad for me? Again, no compassion was shown.
  
  More on the story of Chana and Penina. You'll be amazed at how much suffering Chana had to endure, all because she had no kids. This is yet another case of zero compassion.
  
  We go to Yaakov Avinu. When Rachel approaches him and asks him to give her a child, he says to talk to G-d since he can't help her. Again, there is no display of compassion.
  
  The same happens with the brothers and Yoseph. Yoseph begged them to return him to his father, but they sold him to Egypt, again without compassion.
  
  During the First and Second Bet Hamikdash, there was no display of compassion for each other; the nation had plenty of man-to-man problems, to the point that Hashem let the Two Temples be destroyed, millions killed, and millions sent out to exile.  
  
  This was when the Men of Great Assembly made it a law to blow the shofar in exile - mimicking the cry of a non-Jewish lady - the mother of General Sisra. The nation went into exile to be amongst the non-Jews, and there in those distant lands to blow the broken sounds of the shofar and to experience hatred, humiliation, death, pain, and suffering - because the nation has displayed no compassion towards each other in Israel, in the Land of G-d, and the House of Hashem. 
  
  And now two thousand years later, we are bitter and have suffered plenty. But how do we know that we, as a nation, have acquired the trait of compassion and are ready for the next chapter of our history?
  
  In the Book of Prophet Isaiah, Chapter 53 discusses Mashiach and his suffering. Here comes the question: Why does Hashem make him suffer? Why put him through so many - no compassion-shown moments? Let him live his life, and later appoint him to carry out his mission. Does it make sense, wouldn't you think? 
  
  And here's why Mashiach is going through the rough waters...
  
  After a long exile and plenty of suffering, Hashem wants to see - if and when the Nation of Israel will find a potential Mashiach; Hashem awaits for the nation to feel his pain, "to rescue him," and to "come over to the Mizbeach on which Mashiach is tied and suffering", and this time say to Him - to Hashem:
  
  "Hashem, Hashem, Do not raise Your Hand against the boy, or do anything to him. Since now, You know that we fear G-d... - for thousands of years, away from home, in exile, scattered all over the world, we have seen it all - death, illnesses, wars, pogroms, hunger, hatred, humiliation, difficulties, pain, suffering, and have had plenty of other unpleasant events happen to us. We have seen them all, and we have experienced them all, but we have stayed as Jews and still fear ONLY You. And now the time has come to "take this boy OFF the Mizbeach" and offer our korban - this prayer, and blast the shofar, just like Avraham Avinu did on That Day. And with that blast, he started the exile, but Today - this exile will end with us right Now, also with the blast of the shofar. The blast of Tekiah - a long, loud blast - תקע בשופר גדול לחרותנו - Teka b’Shofar Gadol l’Cherutenu - Sound the Great Shofar for Our Freedom. No more the sound of the broken blasts - no more sorrow, tears, pain, and hardships.”
  
  And with this long blast of shofar, the nation closes the old chapter of Exile - of this Galut and begins a new chapter in History - the Chapter of Geulah Shlemah, a Complete and Long Awaited Redemption.

  May it be so, and in our days, Amen.

  Shmuel Katanov

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• Justice, Justice Shall You Pursue

  Sep 9, 2024 Admin 0 Comments

  Sometimes, you see a word in the Torah, which triggers a whole new understanding, and once you sit down to write it, it takes you to some uncharted territory where you have never been. As it always goes with anything I write - it is my opinion, an understanding of how I see the passages based on learning the Holy Books. So, with that disclaimer out of the way, let's look at something that is simply amazing. Maybe it may even help you see it in a different light, so perhaps you should even consider using it in some way or form on higher levels. With that said, let's begin. 
  
  Parashat Shoftim has plenty of thought-provoking pesukim, but one stands out—at least, it seemed so to me.  
  
  Pasuk 16:20: "צֶ֥דֶק צֶ֖דֶק תִּרְדֹּ֑ף לְמַ֤עַן תִּֽחְיֶה֙ וְיָרַשְׁתָּ֣ אֶת־הָאָ֔רֶץ אֲשֶׁר־ה׳ אֱלֹהֶ֖יךָ נֹתֵ֥ן לָֽךְ׃ - Justice, justice shall you pursue, that you may thrive and occupy the land that your G-d Hashem is giving you." I believe this pasuk is the answer to how to bring peace to the nation of Israel or any nation in the world. The key to this would be the word "Justice" which, for some reason, was mentioned two times. 
  
  For example, imagine this scenario: Two people come to court because they disagree on some issue. One is rich, and the other is poor. A judge judges the case and announces the verdict. Both are free to go since the case is solved. So, the condition of the first Justice is met. 
  
  But why does the Torah include the second word: Justice shall you pursue?
  
  This is when the judge would ask the poor man to stay, and after the rich man has left the courtroom, the judge will start a whole new type of questioning that would go something like this:
  
  Let's say the poor person's name is Chaim. The judge would ask him: "Chaim, I remember, or I have been told, that 20+ years ago you were a pretty successful businessman or had a job, you had a family, or you may even still have one, and you were living a pretty comfortable lifestyle. But I see that something happened during these years, or maybe I shall say "someone happened" during these years, and your life took a wrong turn. Please, tell me about it."
  
  And this is when the judge finds out things were pretty good. He held a job or had a business, but "he crossed someone's path," and that person made it - a goal of his life - to go after him and ruin his life. And so it was. Slowly, he lost his livelihood, his reputation was blemished, and he had to move to a different city. But those people still found him. He couldn't find a job or open a business since no one wanted to associate with him - he was done. All the doors for him were closed. 
  
  Years have passed. The money he had saved up from his prosperity years - is gone. Kids were growing up, the wife was nervous, and news about him was all over. So, this is when he was forced to go around and beg for a piece of bread.
  
  There are two ways out of this humiliating situation: suicide - which solves those people's problems but is not a good option for him, or homicide - if he starts to talk about those people, death will be his likely end.
  
  And this is where we come to Parashat Shoftim 21:1-9, which tells us about the Eglah Arufah. The body of a poor person is found in the field between the two cities. The person traveled between the cities to collect enough money for bread to feed himself and his family. But his sin is - he talks about the wrong that was done to him. He is asking people to take up on his cause and do justice on his behalf, and as much as those people try to shut him up by discrediting him, he keeps on talking. They didn't think he would be that stubborn; others were quiet after a few years - but this one won't stop - but finally, now he is dead. And the killer is unknown.
  
  The locals measure the closest location of the corpse to the city that the corpse is closest to. The closest city is assumed to be responsible - meaning he was in that city last and came out from that city so that the killer may be from that city. So, the city's elders, nearest to the corpse, shall take the heifer, which has never worked and never has pulled the yoke. They break its neck, wash their hands, and make the declaration: "Our hands did not shed this blood, nor did our eyes see it done. Absolve, Oh L-rd, Your people Israel whom You redeemed, and do not let the guilt for the blood of the innocent remain among Your people Israel. And they will be absolved of the bloodguilt. And this will be morally right in the G-d's eyes."
  
  That poor person was collecting charity. Charity or Tzedaka is the same as the word Tzedek or Justice, when the letters are switched around. Just like Cohen HaGadol's mother is giving out cookies in the Cities of Refuge, so the people residing there should not pray for Cohen HaGadol's early death (Mishna Makot 2:6), so is the poor person who collects charity - it is us, the community when we give him charity - for the time being, postponing a judgment until someone wakes up and does justice to those people that caused that poor person all these trouble and suffering. 
  
  In the Eglah Arufah case, a person went to collect charity. Since he is known everywhere, they haven't given him much - they have not done Justice due to him, so he is forced to go to another city, and another city, and constantly talk to others because of his pain and frustration to the point where someone who had enough of him, have killed him so to put an end to this. 
  
  Comes Torah and says, "Justice, Justice Shall You Pursue." The first Justice is meant to be for the case in front of the Judge—this is what the two parties came for. Judge this case, and let them go in peace. 
  
  But the second part is Justice Shall You Pursue - which means finding out how the person got to this point of his life, where the poor person is forced to collect charity and find those people who caused this situation upon him. Since they have done it, and will do it again in the future, the same proven strategy will be used on others. While they do that, they always stay under the radar and are considered to be respected members of the society where they live, work, and thrive while on the lookout for those that challenge "their honor".
  
  Do you hear those poor people? Walking around with stretched hands and asking for Justice?! When we - the community - don't do our part to pursue justice on their behalf, the poor scream out to Hashem, and He has to get involved...He Must - which causes all sorts of problems in the Nation.
  
  So what is the secret to thriving and living in the Land that Hashem has given us? And I believe the answer would be - Justice, Justice We Shall Pursue!!
  
  Shmuel Katanov
  
  

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