Miller's Musings Parshas Vayeshev: Don't Just Stand There....Do Something!

בס''ד

As the story unfolds through the ensuing Parshios, one thing that becomes patently clear is that Yosef Hatzadik was no fool.  Languishing in a prison cell in the most dismal situation that a person could find himself in, Yosef, through Hashem’s direct guidance, raises himself up from abject poverty into becoming second in command of the most powerful nation on earth.  All this came about through his foresight and wisdom in the advice he gave to Pharaoh about how to deal with the impending famine that he predicted Egypt would face.  His intelligence now verified, we must question what Yosef’s thinking was in repeatedly reporting his brothers’ misdeeds to his father Yaakov, surely knowing the ill will this would induce and the acrimony that would be caused?

The word “את” in the Torah normally acts as sign pointing to the direct object, the thing that is having something done to it.  So when the Posuk says Yosef was shepherding “את” his brothers, although it is usually translated as being “with his brothers”, we could perhaps suggest that the shepherding was actually also being done to his brothers.  Yosef saw his brothers engaging in spiritually dangerous actions and felt compelled to do something about it, to guide them, as a shepherd would, back onto a safe path through the involvement of their father, despite this tempting their ire.  This may be why the Posuk continues by informing us of Yosef’s closeness with the sons of Yaakov’s secondary wives, whom according to the Midrash, he would befriend after their denigration by the sons of Leah.  This act of selflessness perhaps acts as evidence to the altruistic motives behind his less obviously benevolent deed, in notifying Yaakov of his brothers’ indiscretions.

There are two possible ways to act when confronted by the negative acts of others.  One is to stand idly by, comforting ourselves with the reassurance that it is none of our business to intercede in someone else’s life.  The other is to realise that just as we would never refrain from intervening if someone’s physical existence was at risk, we are equally responsible to do whatever is necessary when another’s spirituality is in jeopardy.  Of course the latter is the correct course of action, even when there may be a danger of negative consequences to us.  What form this intervention takes requires careful thought and consideration to achieve maximum effect within the confines of the guidelines the Torah gives for such an undertaking.   But if we truly care about those around us, doing nothing is simply not an option. 

*May the holiness of Shabbos inspire true compassion for each other *

לעילוי נשמת לאה בת אברהם

לרפואה שלימה: שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayishlach: It's Not Much...But It's Mine

בס''ד

The picture we often have of a Tzaddik is of one who has shunned the necessity of much of our material needs and pursued a life free of the trivialities and inconsequentialities of possessions.  Yet when Yaakov fought the angel, we are told that the reason he was alone at that moment was because he had retraced his steps to retrieve some small jugs that he had left behind.  This is brought as a proof to the adage of Chazal that to righteous individuals “their money is more precious to them than their own bodies”.  This is surprising indeed, for surely no one would truly be willing to sacrifice their bodies for their property, least of all one so devoted to matters of the spirit, rather than that of the body.

A correct perspective of our financial situation requires one to first understand that the allocation of resources in this world is precisely arranged according to exactly what everyone needs for their personal and totally unique role in realising G-d’s plan for existence.  Every item that we own is therefore individually specified to be given to us by Hashem and is a gift from Him to us, and only us.  Rav Moshe Sternbuch shlita explains that the concept of what we own being more cherished than our body, does not mean that we would give up our lives for them, but that we would give up all our efforts and endure strife and even suffering to our bodies, in order to protect these precious blessings bestowed upon us by Hashem. 

It is a cruel irony that so many of the negative character traits that we possess, not only bring us no ultimate long-term pleasure, but are often destructive forces against the very happiness we convince ourselves they will bring.  The vice of jealousy is one such example.  So much of our life is spent thinking about how much we want what the other person has, when if we were to reflect upon the nature of our existence, we would see clearly that there is absolutely no gain in desiring that which is entirely useless for our personalised task in this world.  The folly of the manner in which we covet another’s belongings is laid bare by the Mesillas Yesharim which decries jealousy as bringing no benefit to the one who is jealous, no loss to the one he is envious of and only harm to oneself.  To live a life always looking at what everyone else has and longing to fill the perceived gaps in our own reality, is to live a life never happy, always unsatisfied and pursuing an existence that was never meant to be ours.   

*May this Shabbos bring the acceptance of our perfect individual reality*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה לשרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayeitzei: A Relection of Me

בס''ד

A man of supreme integrity and beyond moral reproach, Yaakov was surely as far from suspicion as a person could conceivably be.  He had fulfilled every condition that Lovon had stipulated, even when those provisos were completely unreasonable and blatantly deceitful.  Even when he had been tricked and taken advantage of.  Even when his virtue resulted in years of his life being stolen from him.   And yet when it came time for him to leave and when he for once was the one to decide upon the terms of their agreement, Lovon had the audacity to infer that Yaakov may not be true to his word!  Lovon’s exclamation of “If only it will be as you say”, is explained by the Gur Aryeh to be an expression of hope that Yaakov would keep to the agreement.  How could he have doubted the rectitude of one who had proven himself time and again to be a man who exemplified truth and honesty?

One of the many imperfections of the human condition is an almost total inability to see the world through anything but the narrow contours of our own perspective, a corollary of which is the tendency to see everything and everyone as a reflection of ourselves, with our faults and our limitations.  Even having seen the perfection of Yaakov’s ways regardless of the extreme provocation he had been forced to endure, Lovon could still not see past his own selfishness and duplicity, and still expected to see it within Yaakov. 

This concept is incredibly important when looking at how we view others and in trying to perfect our attitude to all around us, irrespective of our natural feelings towards them.  It is widely known that the negative character traits that we see in others are more often than not, the ones that we ourselves possess.   But according to what we have said, it may also be the case that when we see the bad in another person, it is not really a reflection of them at all, but rather a reflection of ourselves and the negative aspects of our personality which we presume must also be a part of them.  Of course, like all sincere self-analysis, this requires a certain amount of humility and honesty, but if we achieve this we will often find so much of our own traits within those we disparage and perhaps none of them in those we criticise.  The starting point for the way that we see the world will always be formulated by our own subjectivity, but this does not have to be the only way we view it.  This too is a decision we make.

*May this Shabbos cleanse our view from all that is false*

 

לעילוי נשמת לאה בת אברהם

לרפואה שלימה לשרה יעל בת ברכה אסתר

Miller's Musings Parshas Toldos: Changing the Channel

בס''ד

Poor Eisav!  I mean really…what chance did he have!  Even when enclosed within his mother’s womb the Medrash relates that when Rivka passed places of idol worship, Eisav would struggle to try and reach this place of impurity.  When he was born the Torah deems it necessary to describe his features, one of which, his redness, is said to indicate a trait of thirsting for blood and portend a life of murder and bloodshed.  From his very beginning there was an incipient trajectory towards evil and malevolence.  So how could any blame be levelled at Eisav for what he became, when he seemingly had no choice and was merely fulfilling his predetermined, inexorable destiny?     

When we look at ourselves and the life we have been given, there is so much that is beyond our control and preordained with no choice of our own, yet the capacity to choose is one that is most sacred to our beliefs.  The negative qualities we are born with are not something we choose to have, but what we can choose is the manner in which we confront them.  It is true, says the Sifsei Chaim, that Eisav had a natural predilection towards the unholy, but there was always a choice in how he steered those natural inclinations.  The Gemoro tells us that one who enjoys the sight of blood instead of resorting to murder, can work as one who ritually slaughters animals or performs circumcisions, to utilise one’s innate tendency.  So too every aspect of who we are can be channelled in the right way and even Eisav had the potential within him to convert all that was negative into a force for good.

The way in which we view ourselves and those around us often reflects a false perception of who we are.  Instead of looking at a child as being perfect except for these minor defects in their personality, a parent or educator must realise that those faults are a necessary part of who they are and without those attributes and the correct directing of them, they could never achieve their perfection.  Equally we should not perceive ourselves as entirely good with some flaws in our character that need to be removed, but rather we need to understand that we are created as we are in order to fulfil our individual purpose and these parts of ourselves that we struggle with, are in fact the elements of us that once channelled correctly, will elevate our entire selves and propel us to greatness. 

*May the power of Shabbos fortify us for the battles ahead*

לעילוי נשמת לאה בת אברהם 

Miller's Musings Parshas Chayei Soroh: A Double Life

בס''ד

Despite the intense feelings of grief Avrohom was experiencing after the death of his beloved Soroh, he conducted himself with the utmost courtesy and graciousness, throughout what must have been an exceedingly testing negotiation for a place to bury his wife.  It is interesting to note, that at almost every juncture of the dialogue between Avrohom and the natives of that place, there is some reference to the fact that all the people of the town were present and aware of the proceedings.  There are many commentaries that discuss why this was necessary, but what I would like to try and discern is the reason for the curious absence of this feature at one particular stage of the transaction, when Ephron fixes the price he requires for the sale to take place. 

We can easily understand that for Avrohom there was a need for all to be present to witness the purchase of the land, so that there should be no later claims of theft or extortion, but for Ephron the onlookers were only of value up to a point.  When Avrohom indicated that he wished to purchase the plot of land owned by Ephron, Ephron’s response, notably at this point “in the ears of the children of Ches’, was both magnanimous and seemingly empathetic to Avrohom’s situation, offering him all he desired for nothing.  However when it came to the specifics of what he required Avrohom to pay, the mention of others being present is rather conspicuous by its absence.  It is here, after he in fact imposes a greatly overpriced amount for the land, that we see that the generosity of Ephron is merely a façade displayed as long as others are there to view his kindness, but totally lacking when there are now seemingly none present to attest to his benevolence.  

If we look honestly at ourselves we would all have to concede that in certain areas of our life, the way we act in the company of others can be entirely unlike the way we act when alone.  The very same davenning that took a lengthy amount of time when at shul, can suddenly be reduced to the most fleeting prayer when in one’s home.  The good character traits we display when others are watching can swiftly dissipate when we are unable to muster up the masquerade required for the charade, in the confines of our own home.  This is not to belittle those acts performed only in the public domain, for eventually they may instil within us a consistency of such deeds and they may in truth be representative of the levels we truly desire to achieve.  The key is in not allowing any self-deception with regard to the true stage of our spiritual progression, based on our societal behaviours, thereby impeding our growth through spurious beliefs and complacency.  Rather we must use the manner in which we act in private to help us acknowledge our flaws and failings, and the way that we live in the public eye as the guide for our aspirations to sincere unwavering greatness.  Our public selves should become our most private realities.

*May we live and feel the holiness of Shabbos in its every moment*

לעילוי נשמת לאה בת אברהם 

Miller's Musings Parshas Vayeiro: Charity Begins at Home

בס''ד

 

Lot must go down as one of the most enigmatic personalities we encounter in the Torah.  Raised in the illustrious home of Avrohom, it appears much of his uncle’s teachings at the very least subliminally entered into his consciousness, as evidenced by his protection of the angels that came to obliterate Sedom.   Yet we also find that Avrohom was unable to tolerate him remaining in his vicinity due to his more questionable conduct.  Perhaps the greatest display of the inconsistency of his character was in the way in which he sheltered the strangers in his home, at great risk to his life, and in spite of that was willing to offer his own daughters as substitutes for the men he had seemingly only just met.  How are we to understand such paradoxical behaviours?

Along with every commandment that we are tasked to perform, there is a framework within which we must perform it.  This applies both to the ritualistic type mitzvos and to the ways in which we are obliged to act towards each other.  A person not guided by the Torah and its principles can easily stray from the correct form of observance and misguidedly act in a manner far from the intended purpose of Hashem’s desire for us.  Perhaps we can say that Lot understood the importance of kindness and benevolence, but without the correct structure for its implementation lost sight of to what extent it should be utilised and what limits there were to its practice.  He erroneously believed that surrendering his children was a price that must be paid in the pursuit of the highest munificence towards his fellow man, when in reality this was a bridge too far. 

Sacrifice is an integral part of our growth as people.  We must be willing to forego personal pleasure or gains at times for the greater good as we endeavour to better ourselves and the world in which we live.  The key here is in understanding that personal sacrifice is a choice each one of us can make for ourselves, but is not one we can make for another.  One of the most commendable activities a person can be involved in, is in efforts within communal affairs and towards those less fortunate than ourselves, either physically or spiritually. One must inevitably resign oneself to forfeiting some of ones time and resources for the greater good, but simultaneously must be incredibly careful that we are not negatively effecting those around us, which requires serious and extensive thought and, if required, advice from those qualified to give it.  This is of course not to discourage selfless undertakings of this kind, but if the time we spend is time desperately needed for those closest to us and if the environment we surround ourselves with is detrimental to our families, it may be time to ask whether we are truly trying to fulfil the Will of Hashem or are we in truth engaged in a distorted version of a true Torah life. 

*May the sanctitude of Shabbos realign us to the path of righteousness*

לעילוי נשמת לאה בת אברהם 

Miller's Musings Parshas Lech Lecho: The World on Fire

The path that Avrohom took from son of a pagan idol merchant to the father of monotheism and pioneer of all modern religions, was one that would literally change the world.  The Medrash on our Parsha depicts a towering inferno of fire engulfing a citadel and an onlooker declaring that there must someone responsible for this edifice, which promptly leads its proprietor to declare his ownership.  So too, we are told, Avrohom looked at the world and understood the absolute necessity of their being an architect of such a magnificent creation.  Our sages tell us that Avrohom’s awakening to the reality of there being only one true G-d happened at an astoundingly young age, some saying at eight whilst others maintaining it occurred when he was only three.  It seems surprising therefore, that the Midrash would choose this particular point, when Avrohom is already seventy five, to tell us the analogy of how he came to this realization

Of all the most basic tenets of Judaism, perhaps the most fundamental to our faith, is our understanding of G-d’s role with regard to the world we inhabit.  In essence this relationship is in fact twofold; one as the Creator and the other as the one who maintains and guides the world according to His desire and ultimate plan for mankind.  Avrohom’s discovery at the tender age of three or eight, was of there being a Creator of our existence, but it was only at the age of seventy five that he fully grasped that despite the world being aflame with immorality and the rejection of its chosen purpose, there is still a G-d guiding the course of history and engineering the occurrence of all that transpires so as to achieve His master-plan. 

The world can be a confusing place.  As soon as you think you have it all figured out, events can occur that show you that everything you believed to be incontrovertible truths are simply not as you thought them to be. In the blink of an eye it can change from relative calm to being ablaze with confusion and despair.  It is at this point that we are reminded how little we are truly in control of much of our fate and it is at these times that we must pause to remind ourselves Who is really in charge.  In truth we don’t need to wait for moments in history to compel us in this way for we have just such a reminder every Shabbos when we are enjoined to remember how G-d rested from His Creating and are directed to stop all our worldly pursuits, allowing ourselves to consider Who truly directs our fortunes.  When the values we thought were sacrosanct seem to fall by the wayside and the world as we perceived it is not reflected in the realities we face, it is time to remember the eternal message of Shabbos, that ultimately everything is in the hands of our Creator and it is only in G-d we trust.    

*May the meaning of Shabbos live within us always*

לעילוי נשמת לאה בת אברהם 

Miller's Musings Parshas Noach: Faith in the Rain

בס''ד

It is a well-known fact of the construction trade, that any building project takes longer than at first anticipated.  Nevertheless, the one hundred and twenty years it took Noach to assemble the ark is still bordering on the ridiculous by any standards!  Rashi tells us that this enormous length of time was to give the opportunity for all that generation to enquire of Noach what he was doing, thereby allowing them the prospect of repentance once they hear of the impending flood.  By the time the waters began to come crashing down upon the earth, Noach had spent one hundred and twenty years predicting its arrival and forewarning of the devastation it would bring.  Yet we are informed by Rashi that Noach only actually entered the safety of the ark once the deluge had actually begun and he was forced to do so, thereby labelling him as “one of the small ones of faith”.  This seems somewhat incomprehensible given his life’s work up until this point as the harbinger and sole believer in the imminent advent of G-d’s destruction.

As a prophet in direct communication with Hashem, there could be no one better placed than Noach to understand the truth of G-d’s existence.  It is therefore clear that the lack of faith could not be due to a lack of awareness of the reality of G-d, but rather was perhaps owing to this knowledge and that of Hashem’s infinite goodness.  Noach knew that despite Hashem’s warnings, there was always a possibility of redemption for mankind, and therefore until there was no other option, believed wholeheartedly that the mercy of G-d would prevail and that He would find some way to save mankind from itself and avert the world’s annihilation.  On Noach’s supremely high level, this displayed a certain lack of belief in the absolute goodness of Hashem, even in the world’s darkest hours, even when it was so hard to perceive that this is what was best for the world at this time.  He should have seen even the flood as a manifestation of G-d’s perfection and therefore relied on the message given of its looming arrival.

To believe in Hashem and recognise His goodness when times are good is the easy part of faith.  To not allow the anguish found in moments of misfortune and tragedy to break our belief, is the true test of our convictions.  Seeing terrible things happening to those far from us, or within the pages of history, rarely causes us to question G-d’s ultimate goodness.  Yet despite logic demanding that there be no difference in where suffering lands, when the adversity is found within our own lives, we are no longer able to reconcile our Creator’s benevolence with the pain He has seemed to cause us.  We can no longer make the leap of faith required to see His kindness within the moments that so deeply obscure His love.  It is of course a tremendous challenge for all who face it, but if we can look for the glimpses of sunshine, even within the gloom of the rain, we will be able to hold on to that light until the darkness dissipates and we finally see clearly His glorious radiance. 

*May the light of Shabbos illuminate our every journey*

לעילוי נשמת לאה בת אברהם 

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Miller's Musings Parshas Bereishis: Awake to the Snake

בס''ד

 

That snake certainly has a lot to answer for!  If it wasn’t for the serpent’s deviousness and guile in convincing the first woman and man to eat from the Tree of Knowledge, they would have achieved their end purpose and the world would have risen to the perfection it was meant to attain.  The Zohar tells us that the snake was in essence the physical manifestation of the Yetzer Horah, the Evil Inclination.  This would then mean that the punishment meted out to this duplicitous creature, that man will “pound its head” and that it will “bite his heel”, was also the fate of the Yetzer Horah.  Accordingly, we must ask what exactly this means in reference to the snake as the embodiment of man’s spiritual foe?

Although we were created with the capacity to equally choose good or bad, the merciful nature of G-d demanded that there always be some leaning towards the side of virtue.  When a person makes the decision to rectify their deeds and to follow the path that was meant for them, the transformation can take place in but a moment.  In an instant a reformation can take place that will create a person anew. From the most ardent follower of immorality, to the most committed adherent of that which is righteous.  This, as explained by Rebbi Itzele Blazer, is man striking the Evil Inclination right upon its head, in a direct attack against its very existence.  In contrast, the Yetzer Horah, possesses no such potent capabilities and can only attack at the lowest point of impact, the heel.  To convert a person from a saint to a sinner requires time and patience on the part of that which would wish us spiritual harm, unfortunately both being attributes that it has much of.  For us to leave our upright ways and become corrupted, requires a drip, drip approach, slowly eroding our divine conscience and gradually enticing us, with a snowball effect of moral degradation.  To tempt us into a betrayal of our values in one fell swoop would be impossible, but to tempt us little by little into more minor negative acts is both achievable and ultimately a more lucrative ploy for the side of evil.

What this means for us is that although we can be reassured by the perpetual possibility of almost instantaneous redemption as long as we are alive and take the necessary steps, the more measured approach of the influences of our sinful desires, may make us almost oblivious as to what extent we are within its clutches.  The imperceptible downward spiral may creep up on us and leave us languishing in a place far below we would have ever believed ourselves possible of descending to, before we our even aware of our deterioration.  Knowing this is its approach at least give us the chance to be ever watchful for our decline so that we can arrest it before it is too late, and not find ourselves, just like the Yetzer Horah’s first victims, so distant from where G-d intended us to be.

*May the holiness of Shabbos keep us far from the Yetzer Horah’s grasp*

לעילוי נשמת לאה בת אברהם 

Miller's Musings Parshas Vezos Haberocho and Simchas Torah: Moshe, Man of G-d

בס''ד

As Moshe prepares to draw his final breath on earth, he uses his last reserves of energy to bless the Jewish people, a perhaps expected act from one who had devoted his life to the care of G-d’s beloved nation.  Less predictable however, may be the way in which the Torah refers to Moshe, just moments before his demise.  Surely a description that would befit a man of his unprecedented greatness would be required at this juncture, when in fact a rather modest appellation is used; that of “Moshe the man of G-d”. 

In truth trying to encapsulate any person’s entire life in any limited form is nigh on impossible.  How can one condense a life lived into something so succinct as a word or phrase?  But if one could somehow compose something that would epitomise the life of a man devoid of any purpose other than the pursuit of perfection, perhaps man of G-d would be it.  Man is the impossible fusion of a physical body and a G-dly soul and is so constructed to create a relentless battle for dominance between these two irreconcilable enemies.  The designation man of G-d may refer to a man who is so entrenched in exclusively spiritual activities that all traces of the body have become eradicated to the point of nonexistent so that he is truly only a man of G-d.  Moshe was just such a man.  Every other description of him would only be a corollary of this one primary quality, his entirely spiritual existence.

On the day of Simchas Torah when this final portion is read, a day that is meant to evoke feelings of tremendous happiness, what greater source for joy can there be than the awareness of man’s potential greatness.  To fully appreciate our ability to transcend the animal nature within us and to become entirely G-dlike is a notion that should stir within us on the one hand a sense of responsibility but at the same time elation with the realisation of the capacity for infinite good each one of us possesses.  The Torah that we complete on this day provides the guidance we need to achieve this and as we then begin it anew we set off once again on our lifelong journey towards our own personal missions to become people of G-d.  The first step is to recognize and understand the G-dliness that is contained within us. The next is to start down the path to making it all that we are.

*May Simchas Torah imbue us with the joy of all that we are and all we can be.* 

לעילוי נשמת לאה בת אברהם 

and may the Torah learning be a zechus for a Refua Sheleima for Michoel ben Yehudis and Pessa bas Raska Devorah

Miller's Musings Parshas Haazinu: The Rain on Your Parade

בס''ד

How do you like your Torah?  As rain or as dew?  Moshe in his final address to the Jewish people suggests that there are two forms that the transmission of the Torah can take. One is to “drip like the rain”, whilst the other is to “flow like the dew”.  Rashi seems to indicate that the latter is the more preferable one, as dew is something that is appreciated and gladly received by all, whereas rain may vex some and infuriate others.  One may wonder why, if this is so, that Moshe desires that his Torah should ever be conveyed in the manner of rain rather than in the apparently more greatly valued dew format? 

Perhaps most fundamental to understanding our role in this world, is our capacity to fully appreciate the nature of existence vis-à-vis the ongoing spiritual battle we are embroiled in every moment of our lives.  It is for this that we were created and it is with this that we will fulfil our purpose.  An integral part of this conflict involves our natural reaction to the words of the Torah.  If each instruction would fully comply with our own innate desires and predilections, no struggle would ever manifest itself, and there would cease to be a point to our being here.  Because some of the messages may be divergent from the way we view the world or seek to live our lives, a reconciliation is required to bring us back in line with the Torah’s dictums and directives.  Perhaps the analogy of rain is not there to imply an inferior mode of teaching, but the superior one, hence it being listed first, because it involves the need to subjugate ourselves to our Creator due to the instinctive rejection of some of His commands.

There are people who only seek Torah and teachers of Torah that will consistently fail to challenge them.  As long as they can stay perpetually within their comfort zone, they will have found the type of Torah they desire.  But Torah is about seeking the ultimate truth, not trying to merely confirm our version of it.  Religious integrity demands that we accept that not all we will hear will align with our way of thinking and maybe that means our way of thinking may have to change.  This does not mean that we can not look for those who guide us to be people who in a general sense share our beliefs and values. But if the wisdom they impart never threatens our safe, settled way of life, we may be lacking the true Torah we need to awaken us from our spiritual slumber.  If the Torah we are being offered doesn’t sometimes inspire a passionate reaction within us, we may be living a convenient life in the warm glow of sunshine, but we will never be receiving the nurturing rain that is so indispensable to our growth.

May the infusion of Shabbos's power rouse us from our sleeping.

לעילוי נשמת לאה בת אברהם 

Miller's Musings Parshas Vayelech: It's The Way You Tell 'Em

As the baton of leadership was about to pass from master to disciple, from Moshe to his foremost student Yehoshua, Hashem instructs His devoted servant to summon Yehoshua to the Tent of Meeting so that Hashem can “command him”.  The difficulty here lies in the fact that as the Parsha continues, we so no such instructions being given to Yehoshua, rather they are all directed at Moshe.  Added to that, if we carefully inspect that which Moshe is told, it seems like information that is entirely irrelevant to him, foretelling of what will transpire when the Jewish people enter the Holy Land, something Moshe regrettably would never be a part of. 

If we try for a moment and envisage how Yehoshua must have felt at that moment, on the cusp of being entrusted with the daunting undertaking of leading the Jewish people into the Promised Land, we can imagine that the overriding feeling that he would have been experiencing would be one of trepidation.  Not only was he being tasked with tending to Hashem’s chosen people.  Not only was he responsible for ensuring they followed the dictates of Hashem and claimed their precious inheritance exactly as proscribed.  But added to all this, he was replacing the greatest human being and most supreme leader of men the world had ever known.  Can you imagine the apprehension and sheer panic that must have been coursing through Yehoshua?  If this was as I have suggested, maybe we can propose that the intended recipient of this entire message, that was seemingly given to Moshe, was in fact Yehoshua.  Perhaps it was directed at Moshe and relayed in this way, with Yehoshua still very much in attendance, so as to in some way diminish for Yehoshua the impact and force of the realisation of the magnitude of what lay ahead of him.  Aiming these words at Moshe let Yehoshua feel one step removed from the prospect of all that was to come, thereby reducing the anxiety of such a monumental moment. 

Whether you are an educator, a parent or simply a friend, there are times when you feel it necessary to impart a message to another.  We may think that the central focus must be on the message itself, when in fact our attention must be entirely on the person receiving it.  Sometimes we may convince ourselves that it is a necessity for the other, when in truth we are being entirely disingenuous and the true motivation for speaking is our own ego.  Careful consideration must be given to whether it truly should be conveyed and, if it is required, in which manner it should be expressed so as to have the most profound impact whilst eliminating the possibility of negative consequences to the one we are attempting to help.  Communication is an absolute necessity for any relationship, but like all the most powerful weapons we possess, it must be handled with supreme care.  As long as we are single-minded in our sincere devotion to others, it will be wielded with precision and purpose for the betterment of those who need us and the good of those we need. 

*May this Shabbos speak to us as only Hashem’s holy Shabbos can.* 

לעילוי נשמת לאה בת אברהם 

Miller's Musings Parshas Nitzovim: The Unaswerable Questions

בס''ד

Although the Parsha begins pleasantly enough, including a quick foray into establishing the nature of Hashem’s covenant with us, it then ‘descends’ quickly into the theme of the previous Parsha, that of the curses that will be incurred by the Jewish people should they choose to forsake the way of Hashem.  Having completed the full gamut of potential calamities that could befall the wayward Jewish people, the Torah then proclaims “The hidden things are for Hashem our G-d, but the revealed things are for us…to carry out all the words of the Torah”.  This is surely rather puzzling, being a rather enigmatic and incongruous passage as a continuation and climax to the theme of retribution.

For every misfortune that we encounter, be it trivial or life-defining, there is a right response and a wrong one.  The correct one sees the ordeal as an opportunity for growth, whereas the incorrect one allows it to draw us away from our true purpose.  But the truth is that even if we make the right choice, we can still err by trying to discern Hashem’s precise motive behind the suffering when this is in fact inaccessible to us.  This is perhaps what Hashem is warning us of here.  When trying to endure the difficulty we must realise that “the hidden things”, the exact reasons for the hardship, “are for Hashem” exclusively.  We can never truly and definitively identify the cause.  This, however, does not mean that we remain passive to these experiences, for “the revealed things” are for us. This perhaps indicates that our task is to utilise what we can see clearly, the fact that Hashem is certainly trying to alert us to something and the areas that we know we can improve on, and use them to our advantage in refining ourselves and to further “carry out the words of the Torah”.

When we look back over the past year and any troubles or tragedies we have faced, it can be damaging and counter-productive to solely focus on what it was that we did wrong and what may have been its source.  Although it is incumbent upon us to examine our deeds for a possible cause in order to correct it, we can never truly know what it was, so would be opening ourselves up to erroneously based conclusions and decisions.  What we can do however is face up to the realities that are manifest before us; the fact that Hashem is trying to awaken us to something and the reality of where we have fallen short of who we should be.  There are truths that we can see clearly that should guide us, but there are secrets that Hashem wishes to be concealed from us until such time that we can see all of history unfold into a perfect picture.  Until then we must move ever forward through the dark, with whatever light we can generate on our own, creating pathways of G-dliness until we find our way home.

*May the illumination of Shabbos shatter the darkness once and for all.* 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Ki Tzetzeh: A Fight to the Light

בס''ד

En route to the devastation and carnage that undoubtedly awaits on the battlefield, one can imagine the last thing on one’s mind would be romance.  Nevertheless, one’s attention was perchance diverted towards a “woman of beautiful appearance” amongst the enemy captives, leading to a procedure delineated by the Torah which eventually facilitated the marriage to this prisoner of war.  In what was the antithesis of a honeymoon period, the lady was divested of all adornments and any last vestige of the glamour that so attracted him to her, and was left to wallow in the mire of despair, so far from all she knew and loved.  If he still desired her, despite her aesthetic decline and the state of depression he found her in, then he could marry her.  So what message can we glean from this ostensibly so distant subject matter from the lives we inhabit?

It is well known that the opening phrase of our Parsha “When you go out to war” allegorically also refers to our battle against our evil inclination, the Yetzer Horah.  If this is so perhaps we can suggest that the process undergone here directly parallels the way in which we succumb to our negative desires.  It begins with a feeling of lust towards the alluring potential offered by the particular craving.  The temptation is too much for us and we relinquish ourselves to its captivating embrace.  However in the cold light of day, when we begin to look back upon our conquest, we begin to regret our folly and see the sin for what it truly is, a façade that fooled us into believing in its rewards.  The pleasure we thought we would feel was so fleeting and we are left facing the overwhelming emotion of disappointment, so far from where we know we should be.  Yet often we continue unabated along the same path time after time until we are wedded to the sin, joined together in unholy matrimony, consigned to a life with the wrong we should have rejected the first moment we set our eyes upon it. 

This battleground is one we face every day.  It is for that purpose that we were created.  There are no shortages of temptations and they come before us unrelentingly, determined to make us yield to them.  Yet if we can focus on the knowledge of all those regrets we have felt in the past, perhaps we can start to win some of these conflicts. If we can remind ourselves of the fallacy of all the delights they seemed to offer, perhaps we can begin to be triumphant in battle.   And if we can envision the pain we know we will feel if we submit to those things we know will keep us further from our purpose, then with Hashem’s help, one day, we will win the war against the greatest adversary we will ever face. 

May the purity of Shabbos help us to discern all truth from falsehood. 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Shoftim: Ditch the Deadweight

At first glance building houses or planting trees on top of the Temple Mount doesn’t seem too dreadful.   If there is room on the extant landscape, why not use it for something productive rather than letting it go to waste? Utilising some prime real estate is surely not an act that needs prohibiting.   Nevertheless, according to our commentators, this is exactly what is being forbidden in our Parsha.  One can understand the need to protect the sanctity of the place where the Beis Hamikdosh once stood, but is there anything really so harmful in constructing a house or allowing a tree to grow there?

The holiness of the Beis Hamikdosh is something we find difficult, if not impossible, to truly fathom.  It was a place through which all spiritual energies from Hashem flowed and from which all Hashem’s benevolence to the world emanated.  For a site of such prominence and tremendous sacredness it was not enough to only condemn usage that would by its definition desecrate this holy location, but even those uses that would seemingly have a more neutral quality had also to be kept distant from it in order to uphold its status.  To create anything on this hallowed ground that did not further the pursuit of glorifying Hashem’s Name, would in itself be an act of sacrilege against the site of the resting place of Hashem’s Shechina.  Perhaps this is why even these seemingly non-detrimental actions were not permitted in this place. 

Amongst the many opportunities that we can involve ourselves with throughout our lives, there are those that are clearly of a spiritually destructive nature and there are those that do not necessarily lend themselves toward either a positive or negative quality.  In many cases it may be totally justifiable to partake of these ‘parve’ entities, yet there may be times that require greater sensitivity and a more refined choice of what we allow ourselves to participate in.  Places of holiness, times of increased sanctity and spiritual acts may necessitate us to think more carefully about what we have with us.  Even things that may not by definition be deleterious to our neshomo, may be inappropriate when we are striving for the highest levels of spiritual heights.  Throughout Ellul when we are given the potential to create a new us and undergo a rebirth, becoming whatever we strive to be, perhaps we can think more deeply about what part of our lives further our goals and which add nothing to our pursuit of greatness. 

May our Shabbos be full of only that which makes it sublime. 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Re'eh: The Grass is Always Greener on the Other Mountain

בס''ד

Location, location, location.  Apparently those are the three most crucial elements when looking at a property.  And if location is of great prominence with regard to material matters, it is even more so with relation to spiritual events and where they take place.  Moshe informs the Jewish people this week that when they enter Eretz Yisroel certain curses must be declared on Mount Grizim whilst particular blessings must be proclaimed on Mount Eivol.  We will not try here to understand why specifically a mountain was chosen, but rather question why the same land feature would be used for both.  If a mountain is suitable for blessings, surely a valley or deep chasm should be chosen for curses.

Depending upon the particular perspective we are coming from, there are certain characteristics, situations and experiences that we deem to be positive or negative.  A rich person may view their wealth as a burden due to their many responsibilities and the many physical desires at their disposal, due to their affluence.  Poor people will see their poverty as an insurmountable challenge, facing the daily grind of eking out a living, not allowing for the luxury of spiritual pursuits.  Each one sees the other’s situation as the superior.  Theirs as a curse and the other’s as a blessing.  In truth, of course, the only thing that determines whether it is really good or bad, is the attitude of the one who experiences it and the manner in which they deal with it.  I would like to suggest that this is the message being conveyed by both blessing and curses emanating from the same source.  They are in essence truly one and the same.                                        

If there is one thing we all, without exception, excel at, it’s at finding excuses and justifications for ourselves.  No matter how wrong our actions are, we somehow manage to extricate ourselves from any culpability.  To this end one of the main ploys we utilise is the plea of unfair circumstances.  “If our lives were only like this….If I only had this ability….If I had not been given this challenge, then I would never have fallen in this manner.”  We endlessly look to the ‘easier’ lives of others to help vindicate our own failings, when in truth no matter what hand we would have been dealt, we would still have encountered trials of our character, perhaps of a different format, but of no less difficulty.  If we are to succeed at anything of meaning, our first task must be acceptance of the life we have been selected for and the perfection of our specific place in the grand scheme of all existence.

May our Shabbos be the most perfect our Shabbos could possibly be. 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Ekev: Don't Forget Your Toothbrush...or Torah

בס''ד

Miller’s Musings עֵקֶב  פרשת

Don’t Forget Your Toothbrush Torah

There is nothing as important to Jewish continuity as our children’s education.  The transmission of our Torah values and teachings is the linchpin of the Jewish people’s endurance throughout the centuries.  This week we are directed to be a link in this chain and to teach Torah to our children.  Our question this week is why when talking about speaking Torah we are asked “to speak in them”, rather than to “speak them” and parenthetically why the recipient of this teaching seems to be concentrated exclusively on our children, when in fact we are obliged to impart Torah wisdom to anybody we have the chance to do so to? 

There are many ways and many opportunities for teaching Torah, but to be truly successful there are two preconditions, alluded to by the verses we have just referred to.  The first is that Torah not just be something that one teaches and something very much peripheral to who we are, but rather something that is an integral part of one’s own life.  When you are trying to instil Torah it must be from “within” Torah.  It must be that you yourself are endeavouring to be the embodiment of those lessons you are edifying to others.  This is perhaps the meaning of speaking “in them”, it is giving over the Torah from within the confines of our own Torah existence.  The second prerequisite is that the beneficiary of the lessons be someone that we instruct with the same impulse that we do for our own children.  Just as the sole motivation behind our child-rearing is for their betterment, so must any influence we bring on others be only driven by the desire to improve their lives.

Chances are we are now spending more time with our families than we normally would and in places and circumstances perhaps unfamiliar to us.  The opportunities for imbuing each other with the values we cherish are many and it is not always about the obvious ways of doing so.  Teaching is not always best achieved in the formal manner. Rather we can find occasions to give over what is most important through responding to situations in the right way, bringing up Torah viewpoints in unusual settings and perhaps educating other communities by our behaviour about what it really means to be a Jew.  Holidays bring the prospect of showing what we believe in, not just talking about it.  In this manner we will be once again taking something enjoyable, precious yet mundane and turning it into something enjoyable, precious and sublime.  It is a chance to transform our holidays into our holy-days.

May the holiness of Shabbos radiate throughout our week, wherever we are. 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Vo'eschanon: Five Star Holiday Standard

Entering the Promised Land was the culmination of everything the Jewish people experienced since their servitude in Egypt through their forty year sojourn in the desert.  Yet it did not come without its dangers, especially during the time when they would conquer the land and their spiritual defences would be lowered.  The Rambam tells us that when Moshe informs them that in the land there will be “houses full of good things...and you will eat and be satisfied”, it teaches us that during a war for a mitzvah purpose, the Jewish people were permitted to eat even forbidden foods.  This allowance then appears somewhat incongruous with the next statement which enjoins them to “Beware, lest you forget Hashem!”, surely a different message to what has just been legitimised!  

The allowance the Jewish people were given at times of war is just another example of the truth that even given the many obligations placed on us, the Torah understands that we are human beings with imperfections, limitations and drives that may sometimes be beyond us to restrain.  Yet there are still consequences of these momentary acquiescences.  The forbidden food may have been sanctioned at this time but such food has intrinsic negative impact to a person’s neshomo and one’s belief system, and this required extra care to ensure it did not have this long lasting repercussions, hence the continuation with the warning not to forget Hashem.

This is a time when many minds turn to holidays and the freedoms they bring.  People’s standards tend to slip somewhat when they are away from their usual routine, perhaps a distance from their community and in a generally more uninhibited frame of mind.  Whether in this instance Hashem deems it beyond a person’s free will to act differently is of course entirely dependent on the person and the situation in which they find themselves.  This is for each and every person to judge individually.  What one cannot forget however is that even momentary lapses in one’s values can have more wide-ranging effects on oneself and one’s family beyond the holiday itself.  A holiday is of course a time for relaxing, a rest from the pressures of everyday life and hopefully for bonding with one’s family.  It can be of tremendous worth to a person and family’s emotional wellbeing, but it does not provide a carte-blanche for unrestricted behaviour and relinquishing of all our principles.  A holiday is a break from the monotony of life not the meaning of life.     

May this Shabbos bring rest and restoration. 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Devorim and Tisha B'Av: All in the Past?

בס''ד

No one likes to be reminded of their past indiscretions.  The ignominy of having your previous wrongdoings reiterated is never a pleasant experience and for one to do so to another, there must be just cause.  In our Parsha Moshe spends a great amount of time reminding the people of their sins throughout their sojourn in the desert.  This requires some thought to understand Moshe’s motive, especially considering that most that remained at this time, were not those that had committed the transgressions that he spoke of, having died before reaching this momentous point in their history.

Recounting someone’s previous sins can serve a number of purposes, not all of which are justifiable.  If however one’s intent is to provoke positive action for those being reminded of the past, then to do so is appropriate and necessary.  The people about to enter the land may have grown complacent with their status, thinking that those who had erred so terribly are long gone and that they are a new breed who would never sink to such levels.  Perhaps Moshe’s intention was to shake them from this way of thinking.  By reviewing the nation’s mistakes he may have been asserting that in essence they are really no different to those who previously erred so tragically, and if they do not act with extreme caution, the mistakes of the past may become the errors of the future. 

Many find Tisha B’Av a challenging day to experience as we should.  If we are honest with ourselves we may conclude that the root cause of this lack of feeling towards what the day means, is because we are actually quite content with the way things are.  Why should we mourn the loss of the Beis Hamikdosh when we see nothing wrong with the status quo? Reb Shimshon Pinkus zt’l explains that the power of Tisha B’Av is in our contemplation of the past and how it informs the future.  We may think that now is a time of peace and tremendous religious freedom, but it was not long ago that people thought in a similar vein only for these ideas to be crushed amid destruction and slaughter.  History has taught us that everything can change in the blink of an eye and Tisha B’Av is here to remind us of this and to instil within us the knowledge that the only true way to bring an end to all suffering is through changing ourselves and the world around us, allowing Hashem to bring the ultimate redemption through the perfection Moshiach will bring.     

May this Shabbos pave the way for our Deliverance and be our last in Exile. 

 

לעילוי נשמת לאה בת אברהם