Rav Asher Weiss on Mo’adim – Bein Ha’metzarim

It is only if we cherish the Torah - only if we rejoice and delight in its sweetness - can we be sure that our children will also follow in the exalted path of the Torah and its study. It was not without reason that Chazal placed the words "V'haarev na - Please, make sweet" next to the supplication "May we and our descendants all know Your name and learn Your Torah for its sake," for it is only when our children witness the sweetness of Torah - its pleasure and joy - in their homes that they will also want to follow in our footsteps along the path of Torah

For the cause of the destruction is surely rooted in the basis of its construction. Once the basis of its construction and continuity are removed, its cessation and destruction follow

The Ketzos Hachoshen comments on the difference between the people of Sodom, who were annihilated, and the people of Givah in the episode of the pilegesh. Both sinned in a similar manner with severe and wicked abuse of others, and both perverted their ways and cor rupted their paths. If so, why was Sodom given a decree of annihilation, swallowed into the earth without a remnant, whereas the people of Givah were punished by a plague but nonetheless endured? He explains that the people of Sodom legislated laws of wickedness and legalized their acts of evil and immorality. Not only did they corrupt their ways-they codified laws of perversion, which became the very legislation of Sodom and Amorah. As such, there was no hope for them. That was not so regarding the people of the Givah. Although they were wicked and acted cruelly to others, their laws were just, and their statutes were upright. As long as a nation has fair laws and honest judges, there is hope that they will repent and mend their ways. They were therefore punished and received atonement for their sin.

In the Kedushah, the Jewish People pair the prophecy of revelation of Yeshayahu with the prophecy of concealment of Yechezkel, for in reality, there is no difference between the two, just in their external appearance.

In this light, we can explain the Gemara in Pesachim: "'On that day, Hashem shall be One and His name shall be One.' Is He not already One now? Rav Acha bar Chanina said: This world is not like the World to Come. In this world, upon hear ing good tidings, we recite, 'Blessed is the Good and Beneficent One,' and upon hearing bad tidings, we recite, 'Blessed is the True Judge.' However, in the World to Come, it will be entirely 'The Good and Beneficent One.'" It implies that the only difference between this world and the next is in the text of the berachah we recite, not in their actual respective experiences. It does not state that this world contains both good and bad, but the World to Come will be entirely good; rather, what will change in the World to Come will be the way in which we relate to our experiences, and the blessing we thus recite