Miller's Musings Parshas Ki Siso: Money Makes the World Go Wrong

בס''ד

To display an image of something can be a powerful tool for helping a person to understand what message they are trying to convey.  This is of course only necessary if the idea is otherwise vague or ambiguous.  In this week’s Parsha Hashem explains to Moshe that the Jewish people will have to donate half a shekel in order to take a census of the population.  This is seemingly a self-explanatory statement requiring no further elucidation, so why does Hashem, as described by Rashi, deem it necessary to produce an image of a coin of fire for Moshe, by way of clarification to what must be given? 

The way to understand this could perhaps begin with realising that there must have been something of significance being expressed by this representation of the currency and not just a way of illustrating what need to be contributed.  The Noam Elimelech provides the rationale for utilising a coin specifically of fire, with a statement about the nature of money and its comparison to fire.  Just as fire contains a dichotomy within itself of being on the one hand capable of tremendous destruction and on the other hand having the capacity to provide incredible benefit, so too money can bring about devastation when utilised unethically but can also be the cause of immense good if employed for the advantage of others.

I believe that one axiom of the Torah viewpoint of life, is that there is nothing inherently neutral.  Everything has the possibility of being used for good or bad, depending on the context, the nature of its use and the intent with which it is used, and this may never be as true as in the case of money.  When spent in the correct way, to further our pursuit of true happiness, through giving and through considered expenditure for our own needs, it can be a source of fulfilment and joy.  Yet when used only for self-gratification or as a means to damage others, its power can be immensely detrimental to the purpose of our existence.  Money is a double-edged sword and one must be careful how one wields it and contemplate its correct manipulation.  Whether one is its master or its slave can determine whether one gives life or death to those around us and ourselves.      

May we spend Shabbos wisely.

 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Tetzaveh: Take Too!

 

בס''ד

The Menorah. Symbol of Judaism throughout the generations, fuelled in the Mishkan by the purest, pressed olive oil, illuminating the world with its radiant spiritual luminosity.  The Medrash Rabbah offers an incredible insight into the rationale that G-d gives for instructing the Jewish people to bring said oil, informing Moshe that it needed to be so, not because He required the light (as HHHe so patently did not) but rather so that they should be able to cast light for Him, just as He does for them.   This is a rather curious idea that requires further ‘enlightenment’!    

By means of explanation the Medrash brings the analogy of a fully sighted person who assists a blind person along their way, and then upon entering the house of their destination, requests from the blind person to ignite a flame to provide light for him.  This would not be because he could not perform the act himself, but rather because he wanted the blind person to feel less indebted to him for his assistance up until that point, and be able to repay the favour in some way.  So too Hashem in His infinite benevolence, wanted in some small part, to make us feel less beholden to Him for the phenomenal gift of light that He has bestowed upon us, by tasking us with the contribution of the Menorah’s oil.     

This profound idea is expanded upon by Reb Yerucham Leibovitz zt’l who highlights the oft encountered tendency for a person to refuse any reciprocation of kindness when one has done a favour for another.   At first glance this seems an act of sincere altruism, and in some cases this might indeed be true.  But on many occasions the true motive is to leave oneself in a position of superiority and the other remaining obligated to you.  This may not be a fully conscious decision that one makes, but careful introspection will help you to reveal its veracity.  The Torah, in its consummate adherence to understanding the feelings and needs of all, teaches us that contrary to what may seem obvious, the greatest gift that one can give to another is to allow that act of repayment and to let the person you have helped regain their sense of self-worth and equal status to you.  G-d clearly did not require that light and perhaps we sincerely need no payment in kind for the good we have done. But if we are truly people who desire the best for others, the greatest feat of giving we can carry out may be to open our hands and take.   

May we give to Shabbos as much as we take from it.

 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Terumah: We Are Not Alone

The installation of the Mishkan was by far and away one of the most momentous occasions in world history.  G-d, in all His Glory, would actually choose to allow His Holy Presence to reside amongst the profane and mundane, in a specifically designed parallel of the upper spheres His presence previously inhabited.  To achieve this supreme accomplishment, the instructions had to be incredibly rigorous and had to be followed with meticulous precision.  In order to ensure the required level of exactitude Hashem showed Moshe an image of every component of the Mishkan and was told “and make for Me a Mikdash and I will reside in them.  In conformance with all that I show you, the form of the Mishkan….and so you shall make”.  There are a number of questions on this directive, but to name just one, we may ask for the reason for the double command “to make”, found at the beginning and end of the quote above?  

The explanation provided by the Chasam Sofer questions the ability of a mortal being such as man, to ever create something to match that which is found in the ethereal realms above.  In reality, he says, this is an impossibility, were it not for the fact that when people sanctify themselves sufficiently and make themselves a vessel for G-d, Hashem Himself becomes a partner in all their actions. The first request to “make a Mikdash” refers to this necessity to make oneself worthy of accepting Hashem into their personal being.  Once this is accomplished it allows for the second command, to make the actual Mishkan, since now Hashem has become an accomplice to the creation of this transcendent resting place for G-d’s Presence amongst His people.

Given the ability to connect with others provided by the technology of today, loneliness should be a near extinct phenomenon, yet one might argue that it has never been so prevalent and shows no signs of waning.  For those of us fortunate not to be in the clutches of loneliness our role is to try and provide companionship and friendship where there is an absence of its warmth.  Yet everyone encounters times when they feel without someone to help shoulder their burden and share in their pain.  At these times and for those who constantly feel alone, the knowledge that Hashem is always with us no matter where we are and no matter what are situation, can provide solace and hope.  The more we follow His guidance, the more we make ourselves G-dlike, the closer Hashem is to us and the more our every action is performed in tandem with our Creator.   No one wants to be alone, in fact no one is, but if we choose to do the Will of Hashem we are bringing the most perfect Companion to assist and elevate our every action.  Now that’s the kind of friend we need!

May we Shabbos bring us closer to the truest Friend we can have.

 

לעילוי נשמת לאה בת אברהם

Miller's Musings Parshas Mishpotim: Time to Connect

I think we can all agree that kidnapping and cursing one’s parents rank pretty low on the morality scales.  They are both acts that suggest levels of depravity beyond the norm.  However the fact that they are found juxtaposed to each other suggests that there is more that unites them than merely their similarities in the immorality stakes.   So what indeed is the relationship between these two sinful crimes?

A fascinating idea suggested by the ibn Ezra is that under normal circumstances the notion of a child cursing their parent is simply inconceivable and bordering on an impossibility.  A regular instance of a child raised and nurtured by their parents would mean that the child would surely be unable to repay the selflessness exhibited towards them in such a cruel and vindictive manner.  In fact the only way this could happen would be if there would be an extended period of detachment from the parent, such as that effected by a kidnapping, hence the connection between the two sins.

Although the case of kidnapping may be an extreme one, I believe the underlying principal is relevant for any parent, educator or person trying to develop a positive relationship with another.  If you truly desire to nourish a healthy association with someone the key recipe is time.  If parents wants children to live up to the life that they hope for them, time spent connecting with the child and time spent ensuring the child realises how important they are to them is an absolute imperative.  How can a child desire to be like a parent that they do not feel they truly know and who does not seem to value knowing them?  Why will students want to emulate their teacher if that teacher has never shown that their achievements are important to them by giving the student of his time and effort to facilitate this?  In fact the amount one can hope to influence another is directly proportional to the time one has spent fostering the bond between each other.  The greater the involvement the more superior the attachment and the less time one is occupied in that person’s life the greater the disconnect and impact one can have.  The lesson is simple and apparent to all, but if we do not keep reminding ourselves of it, these precious moments can be lost and those opportunities for deep and profound connections along with them.

May we utilise the unique time of Shabbos for nurturing all those relationships we hold most dear.

 

לעילוי נשמת לאה בת אברהם