Miller's Musings Parshas Chukas: When Right is Wrong and Wrong is Right

בס''ד

The unfathomable nature of the Red Heifer and its designation as a chok is not just in the seemingly arcane manner of how such a concoction functioned, but perhaps more crucially in the paradox contained within it.  For although it was able to purify those who had become impure through contact with a corpse, those who prepared it themselves became impure.  This being the epitome of those mitzvos that seem to transcend rationale reason, requires us to contemplate what it is specifically about this particular contradiction that the Torah chose to use and what message is alluded to in its illogicality.

If we were to try and encapsulate the purpose of chokim, those mitzvos of seemingly arbitrary composition, one could suggest it is so that we realise that the reason to fulfil the dictates of the Torah is simply to fulfil the will of Hashem.  The logic of this fulfilment is in effect irrelevant to the fact that G-d has instructed us that it should be so.  This in itself can be a challenging level for us to achieve, as instinctively we seek to understand all that we do.  Yet a task that is even more in opposition to our nature, is to perform acts that we have formerly considered wrong, or to abstain from that which we have always considered desirable.  To do something that the Torah says is right, even when it runs contrary to our own innate sense of morality, conceivably requires an even greater level of faith than something that is merely not in line with our sense of logic.  This perhaps is what is intimated by the notion that within this mitzvo what is pure becomes defiled, and that which is contaminated becomes cleansed.  To truly believe in the perfection of the Torah is if necessary to take that which we considered improper and view it as just and transform those elements we thought of as righteous into a sin.  

Despite claims to the contrary, society today, perhaps more than ever, commands us to think in a certain way, believe in specified notions of morality and only say those things that fit within these confines.  The laws of political correctness govern what we can and cannot say and the right to free speech is applied only as long as we are using it for what they deem acceptable. Respect, kindness and compassion must be shown to all who walk this earth, but it is not society that decides what is right and what is wrong, but the eternal Torah given to us by G-d.  It is indeed hard to put aside the ideals we have long held sacrosanct, yet at times it may be what is necessitated by the sublimity of our Law. 

*May the brilliance of Shabbos help us to see with absolute clarity*

                                                                                                                          

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Korach: A Saving Grace

בס''ד

It seems everybody wants to see their name in lights and Korach was apparently no exception. The irony is that despite his ignominious end, being that there was a Parsha named after him, he ultimately achieved his goal. It is rather curious then that when Moshe in Sefer Devorim castigates the Jewish people for their various indiscretions during his era as leader, Korach's name is conspicuous by its absence. In fact the one Posuk that references the calamity that took place, mentions only Doson and Avirom’s descent into the pit.  There is no allusion to Korach at all!                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                              

Korach's brutal demise and the miraculous manner in which he met his end leaves us in no doubt as to the folly and sinful nature of his actions. Yet despite the tremendous mistake that he made there are perhaps glimpses that point to good intentions on his part.  When Moshe elects to construct a situation that will prove who is truly chosen by Hashem to be the Kohen Godol, Korach assembles all the congregation to witness it.  Incredible as it might seem, it appears that Korach was entirely confident in the rectitude of his actions.  Why else would he risk being proven wrong in front of the whole assembly!  Perhaps this is the semblance of good within the actions of Korach.  Despite in reality being led by his desire for honour and prestige, his one redeeming quality was that he truly believed he was doing that which was right.  This, in contrast to the wilful rebellions of Doson and Avirom, irrespective of the terrible damage he caused and the crime that he committed, was perhaps what spared him further infamy in the rebuke of Moshe.

The answer I have suggested could be used to convey the message of the value, not of one intentions, but of the essential correctness of what one does.  Ultimately Korach perished due to his sin, even if he did begin with noble motives.  But if it is true that his one saving grace was indeed the fact that he truly believed in his undertaking, then perhaps we should learn to at least try and see this in the actions of others.  If something is wrong, there is no evading that fact, and it can never be stated to be anything but that.  This does not however prevent us from trying to see the good in others and their aspirations.  If we only look with care, we will see that most of us are the same, trying to do what is right, but not always right in what we do.  This ability to look for that which is commendable, even within errant acts, may be that which helps us to look upon those that stumble with compassion and understanding; the only way we can ever hope to inspire change.

*May the radiance of Shabbos help us see the beauty in each other*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Shelach Lecho: Environmental Protection

כ

בס''ד

                         

Irrespective of the eventual report that was brought back by the spies, the very permission to go and perform a reconnaissance mission on a land given by G-d is rather perplexing. How could Moshe condone an act that fundamentally called into question the Jewish people’s faith in Hashem and the good that He would bestow upon us? By allowing this delegation to go forward to ascertain whether the land was indeed blessed, he was seemingly acknowledging the possibility of the Holy Land not being the tremendous gift Hashem had declared that it was!
When risks are high the only thing that can make taking them worthwhile are the great gains that would potentially be secured. Moshe knew that the Jewish people entering a land formerly inhabited by people steeped in paganism carried its own dangers. So as not to be effected steps had to be taken to protect them from this potent atmosphere of impurity. The Nesivos Sholom explains that the Jews in Egypt were not influenced by the pervasive depravity of the Egyptians because Soroh’s refusal to give herself to Pharaoh and Yosef’s persistent rejection of his master’s wife’s advances introduced elements of holiness and purity into this land devoid of morality. This protected the Jews despite the decadence of the natives. Moshe’s intention in allowing the spies to enter the land was similarly to imbue the land with some preliminary holiness so as to protect the Jews from the contamination of the idolatrous environment.
The concepts we have just spoken about are perhaps a tad esoteric, but in truth they contain a very practical application. All would acknowledge that creating the right atmosphere goes a long way to determining the success or failure of any occasion. This is something that must be planned prior to the event, with the particulars arranged beforehand to ensure the required effect is achieved. If this is true of relatively trivial matters, how much more so must we consider incredibly carefully the atmosphere we want to create within our homes and family and the steps that must be taken to ensure it is how we would want it to be. This will entail consciously incorporating what we believe will contribute to the required effect and precluding whatever will not be conducive to creating the environment we seek. But if we do nothing and just allow nature to run its course, we will be resigning ourselves and our loves ones to whatever winds may pass through at any give time.

*May the influence of Shabbos protect us from harm*

    לעילוי נשמת לאה בת אברהם

 

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Behaaloscho: To Cut and Run

בס''ד

        
An inverted נ flanking both sides of a section within a sefer Torah would surely be cause for some consternation were it not for the explanation of Chazal.  The Gemoro in Shabbos explains that this highly unusual marker is there to indicate that these Pesukim are actually out of place.  The reason for them appearing here is in order to make a demarcation between two episodes of punishment within the Torah.  The first is a reference to the fact that when the Jewish people left Har Sinai, they did so in an inappropriate manner that suggested they were fleeing from there with all haste.  The event post these Pesukim is the incident where the Jewish people complained about the lack of meat.  The difficulty that requires resolving here is that albeit the second infraction of the Jews resulted in a punishment, their speedy exit away from Sinai seemingly did not lead to any negative ramifications! 

To understand fully the methods and system of Hashem’s retributions is far beyond our limited understanding.  What we are told however, is that there a number of possibilities of how we could receive them. The first, like that related as a consequence of the Jews moaning, is when the punishment comes after the crime as a response to the sin. The second, explains Reb Shimon Schwab zt’l, is when the offence itself contains within it a negative outcome for the wrongdoer.  Returning to our question, the very act of leaving Sinai in such an expeditious manner resulted in a severance from the inestimable good of having that connection with Hashem.  This then was the punishment they received.

If the fear of transgression is entirely predicated on what will occur in the Next World, or even in possible consequences later on in life, it may be difficult to maintain one’s focus on these to deter one from sinning.   The potentiality somewhere in the future for even eternal damage to ourselves, may not be enough when at the brink of erring.  But if we can persistently remind ourselves of the harm inherent in every sin that we do, in that it casts us further and further away from our loving Father and the incredibly rewarding relationship we can enjoy with Him, perhaps then this may be able to discourage us from doing that which we know is wrong and encourage us to battle with our evil inclination no matter how often and how fiercely it attacks.  To lose this connection with Hashem is surely the most terrible consequence of all.

*May our special relationship with Shabbos help connect us to Hashem*

                                                                                                                    

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Naso: Protection from Defection

בס''ד

                            

It’s a common misconception that it is only the Rabbis that apply additional restrictions in order to safeguard us from prohibitions.  In fact precautions of this nature are not exclusively the realm of the Rabbis.  There are two occasions where the Torah itself imposes limitations to our behaviour so as to ensure we do not transgress a commandment.  One is found in our Parsha with regard to a Nazir, someone who vows not to partake of wine, along with other self-imposed constraints.  The Torah further limits this person by disallowing any grape products.  The second instance is with the Kohen Godol who is limited in his involvement with the burial of a close relative out of the Torah’s concern that he may come to be defiled by coming in contact with a dead body.  The question that is posed here is why it is specifically these two areas that the Torah feels requires these extra deterrents?

 

If one were to examine these two sections of Torah law, one might notice that the common denominator between them, is that they are both cases where the rest of the world are not restricted in this way.  It is only the Kohen Godol that can not participate in the funeral of so close a relative and only the Nozir that is not permitted to imbibe wine.  The fact that for everyone else there is no regulation of such acts, necessitates there being greater boundaries in place to prevent those individuals from conducting themselves like the rest of the population.  This, explains Reb Aharon Kotler zt’l, is the reason that these two rulings are singled out for such measures to safeguard them.

Many find it difficult to understand why there seems to be such an influx of stringencies advocated by the Rabbis of our generation.  In truth, if we are aware of the moral decline of the world around us, and the degradation of society, our Sages are in fact mirroring the precepts of the Torah to enforce blockades to shield us when those around us are so lax in their observance of even the most basic ethical principles.  This of course requires tremendous sensitivity to know where and when such restrictions should be applied and to what degree one need in fact distance oneself from outside influences. For this we must trust and rely on the understanding of our Rabbis whose decisions are governed by the Torah. In doing so we are ensuring we live within the parameters the Torah proscribes allowing for the most meaningful and beautiful life that there is.

*May the observance of Shabbos help us appreciate its true value*

                                                                                                 

לעילוי נשמת לאה בת אברהם

 

לרפואה שלימה:  שרה יעל בת ברכה אסתר