Integral Torah Perspectives

BH We ask, if we are like sons, have mercy on us like a father. If like a servant, we look up to you hopefully for mercy (but not as sure as a son.) It is brought in the Holy Zohar that the yomim tovim are days of judgment above. This is one reason we do not do melacha on the yom tov, to show that we are like sons, not servants, and should be granted mercy accordingly. Tiferet Yehonatan - Emor

The nations accused the Jews of imorrality. 'Im be'gufan hayu sholtin, kol she'chen be'nishotehem.' - 'If they were in charge of their bodies, how much more so of their wives.' Just as when we left Egypt and Hashem had Moshe send a bitter branch into the waters to test the Jews as you would a sotah, so to we do this every year in miniature. For this reason, Hashem checks us like a sotah each year to show 'Pischa' is the same letters as 'chaspa' - Pesach is the same letters as 'pottery'. This coressponds to the pottery cup that the sota would drink from. You have to place something bitter inside the sota water, this is the marror. The matza corresponds with hashems name that would go in the water. The omer on pesach was from barley, like the korban sotah, and was waved, just as the korban sotah was. Tiferet Yonatan Emor

ב''ה The reason that an אונן who lost their mother or father is not obligated in מצות until they are buried is that the child has a little of the the soul of their parents in them. When the parent dies a part of the child also dies. When a person is dead, they are free from מצות, 'במתים חפשי'. Similarly, when an animal loses its parent it is part dead, treifa, therefore it is forbidden to slaughter it the same day as its mother. It would not be a kosher Shechita. From תפארת יונתן פ' אמור

Some perspective: ישעי' פרק י:  טו הֲיִתְפָּאֵר, הַגַּרְזֶן, עַל, הַחֹצֵב בּוֹ:  אִם-יִתְגַּדֵּל הַמַּשּׂוֹר, עַל-מְנִיפוֹ, כְּהָנִיף שֵׁבֶט וְאֶת-מְרִימָיו, כְּהָרִים מַטֶּה לֹא-עֵץ.  {פ} טז לָכֵן יְשַׁלַּח הָאָדוֹן יְהוָה צְבָאוֹת, בְּמִשְׁמַנָּיו--רָזוֹן; וְתַחַת כְּבֹדוֹ יֵקַד יְקֹד, כִּיקוֹד אֵשׁ.  יז וְהָיָה אוֹר-יִשְׂרָאֵל לְאֵשׁ, וּקְדוֹשׁוֹ לְלֶהָבָה; וּבָעֲרָה, וְאָכְלָה שִׁיתוֹ וּשְׁמִירוֹ--בְּיוֹם אֶחָד.  יח וּכְבוֹד יַעְרוֹ וְכַרְמִלּוֹ, מִנֶּפֶשׁ וְעַד-בָּשָׂר יְכַלֶּה; וְהָיָה, כִּמְסֹס נֹסֵס.  יט וּשְׁאָר עֵץ יַעְרוֹ, מִסְפָּר יִהְיוּ; וְנַעַר, יִכְתְּבֵם. ... לג הִנֵּה הָאָדוֹן יְהוָה צְבָאוֹת, מְסָעֵף פֻּארָה בְּמַעֲרָצָה; וְרָמֵי הַקּוֹמָה גְּדוּעִים, וְהַגְּבֹהִים יִשְׁפָּלוּ.  לד וְנִקַּף סִבְכֵי הַיַּעַר, בַּבַּרְזֶל; וְהַלְּבָנוֹן, בְּאַדִּיר יִפּוֹל. פרק יא א וְיָצָא חֹטֶר, מִגֵּזַע יִשָׁי; וְנֵצֶר, מִשָּׁרָשָׁיו יִפְרֶה. This nevua is about Sancheriv, whose army was wiped out miraculously on Pesach night. Many people may not realize the fu