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11 essays
Vaeraתשפ״ה
Drawing Close
Kapital 131 reflects King David's humility and reliance on God, contrasting his behavior with that of others in power. He emphasizes steady spiritual growth and dependence on divine sustenance.
Tehillim
Beharתשפ״ד
Get Closer
This essay discusses the significance of Kapital 148 in Tehillim, emphasizing its importance in daily prayers and its connection to the relationship between Bnei Yisroel and HKBH.
Tehillim
Kedoshimתשפ״ד
Kedoshim – פרק כ׳׳א: Holy in Name
The essay surveys the various pshat approaches to the Melech referenced in Tehillim 21 (Melech HaMoshiach per Medrash Tehillim, Dovid after Bas Sheva per Rashi, Dovid's coronation per Radak/Meiri, Chizkiyahu per the Ry"d), showing that in every reading the king's glory derives entirely from HKBH. It then turns to the Medrash Tehillim's drash that Hashem shares His honor with those who fear Him — including permitting Klal Yisroel to bear His name 'Kadosh' — and asks why specifically that name. Drawing on the Sifra and the Ksav Sofer, the essay concludes that Hashem's Prishus does not preclude His involvement in human affairs, and likewise our pursuit of Kedusha need not mean ascetic withdrawal from the physical world but rather holiness lived among others.
Tehillim
Beshalachתשפ״ד
Mountain Range
Kapital 125 reflects on the themes of trust in Hashem and the permanence of Geulah, emphasizing that true protection comes from overcoming challenges, akin to the steadfastness of mountains.
Tehillim
Pekudeiתשפ״ד
Pekudei – פרק קכ׳׳ז
This essay explores the themes of effort and divine assistance in the construction of the Mikdash, emphasizing that human efforts are meaningful when aligned with divine will.
Tehillim
Chukasתשפ״ד
Snakebite
This essay explores Tehillim Kapital 49, focusing on the contrast between material wealth and spiritual fulfillment, emphasizing the importance of Torah study and humility.
Tehillim
Bamidbarתשפ״ד
Your Own Name
This essay explores the origins and significance of Kapital 98 in Tehillim, discussing its connection to the Geulah and the unique role of Klal Yisroel in receiving the Torah.
Tehillim
Vayakelתשפ״ג
Big Tent
This essay explores the themes of yearning for redemption and the transient nature of existence as expressed in Tehillim 61, connecting it to the Mishkan and the importance of how we are remembered.
Tehillim
Shoftimתשפ״ג
Shoftim – פרק כ״ו: Completely Committed
The essay explores why Dovid Hamelech asks to be judged ("Shofteni Hashem") in Tehillim 26 when elsewhere he pleads not to be judged, contrasting Rashi's answer (he is comfortable being judged relative to Reshaim) with Sforno's (the perek is a plea not to be judged solely on the Batsheva episode). It then examines the meaning of "V'Ani B'Tumi Elech," linking it through two Yalkutim to "Tamim Tihiyeh Im Hashem Elokecha" in Parshas Shoftim and to "Toras Hashem Temima." Citing the Knaf Renanim's insight that the Torah, like water, is savored most by one who has been parched, the author explains that Dovid's very stumble enabled a deeper appreciation of Torah and thus greater closeness to Hashem. The lesson for Elul: rather than fixate on failings, use them to access the reviving power of Torah.
Tehillim
Vayakelתשפ״ג
Stay Close
This essay explores the themes of judgment and connection to God as expressed in Tehillim 50, emphasizing the importance of maintaining a relationship with Hashem through Korbanos.
Tehillim
Mishpatimתשפ״ג
פרק ט׳׳ו - Mishpatim: Zero Interest
Tehillim 15 answers Dovid Hamelech's question of who merits closeness to Hashem, culminating with avoiding Ribis and Shochad — which Chazal explain as refraining even from permitted cases (Ribis Akum, a Dayan recusing himself over past benefit), i.e. acting Lifnim Mishuras HaDin. Drawing on Maharal (via R' Chaim Friedlander) that Ribis is called an 'Ol' because charging interest is intuitive and natural, the essay explains why Chazal equate accepting the Ol Ribis with Kabalas Ol Malchus Shamayim and tie it to Yetzias Mitzrayim: denying Ribis is denying the purpose of the Exodus. One who trains himself to forgo even permitted profit and permitted self-interest conditions himself to place Hashem's will above his own, and is thus worthy of a Makom Kavod.
Tehillim