Miller's Musings Parshas Shoftim: Selection of Protection

בס''ד

For anyone with a discerning eye and an interest in the truth, apparent questions on the Torah are generally very easy to come by.  This week’s Parsha begins with something of a bonanza of difficulties that require resolving.  The Torah tells us “Judges and officers you shall give for you in all your gates” which leads to the following questions, just to name a few. Firstly what is the meaning of giving the Judges for you? Secondly, why is the word “for you” in the singular, when surely it is intended for the general populace? And thirdly why is the word “gates” used, a word apparently meant to imply cities, rather than simply the word cities?

There are many that explain that parallel to the simple understanding of the Posuk being a commandment to ensure a functioning legal system, there is also a deeper connotation being insinuated here of a need for us to make sure that we all individually establish a personal system of judgement for what we allow ourselves to experience.  This is what we give singularly to ourselves, a means by which we carefully discriminate between what is beneficial to us and what will have a damaging effect.  The word “gate” is utilised here perhaps because this is where this safeguard must come into effect, at the entrance to all that we potentially would come in contact with.  It is not best employed to drive away those dangers we are already involved in, but to ward off the risks to our spirituality before they can do us any harm and should be used as such.

There are multiple lessons to be gleaned from this idea, such as to understand the importance of pre-empting ruinous influences by setting up defences to block detrimental things from coming into our life before they have a chance to cause damage.   Yet if we look even more carefully, we might notice that we are asked to set up judges, plural, which may be to teach us another most important idea.  Shielding ourselves is essential to our growth, but every circumstance and context must be judged individually.  What must be opposed at one time, may in fact be necessary at another.  What would be injurious to one person, may be entirely vital for another and harmful for it to be suppressed.  To know where and when to apply restraint requires a deep understanding of the Torah and its ideals, which may necessitate the counsel of those who live constantly according to its guidance.  Our guard must be up throughout our lives, but the key to its success lies in multiple judgements of its application according to each particular context.    

*May the peacefulness of Shabbos grant us clarity in all we do*

                                                                                                                            

לעילוי נשמת לאה בת אברהם

 

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Re'eh: Live It Before You Give It

בס''ד

                            

There are occasions when one hears a seemingly satisfactory answer to a question, only to realise upon further probing that it does not in fact resolve the problem at all. One example takes place in an interesting exchange between Turnus Rufus and Rabbi Akiva, when discussing the mitzva in our Parsha of giving to the impoverished amongst us.  The infamous Roman governor posed the question that if G-d loves the poor so much, why does He not simply provide them with adequate resources so that they do not need the assistance of others? Rabbi Akiva answered that the reason for there being those who are destitute is to provide a means by which those who donate are able to be saved from the negative consequences in the Next World.  This ostensibly neat solution however still leaves us with the question as to why Hashem does not simply create another mitzva in its place, without the need for poverty, that would similarly give us such an opportunity for salvation?

Giving charity is a tremendous mitzva no matter what form it takes.  But as with all mitzvos, there are levels of performance and varying degrees of perfection with which one can engage in it.  The Saba MiKelm zt’l explains that the mitzva of Tzedoko is not merely the transferral of funds from one’s own pocket into the hands of the underprivileged, but is a process of developing one’s love for another human being.  The contemplation of that which they lack and empathy for their situation is the only way to achieving perfection in this mitzvo.  By truly considering the needs of another, perhaps beyond one’s own, one cannot help but cultivate a feeling of compassion and friendship towards the beneficiary of your kindness.  This unifying principle of the Torah and the outcome it engenders cannot be achieved without this process of Tzedoko. 

Those of us who are in the privileged situation to do so, are, I am sure, generous donators towards worthy causes.  But how much thought do we put in to the giving that we do?  When someone in need extends their hand to us, how much do we actually stop to try and feel what they may be going through?  The act of giving itself is of tremendous worth, but if we are to achieve the fulfillment of this mitzva to the highest degree, let us try to stop, just for a moment, and reflect upon the recipient’s pain and suffering of being in this position. Doing so will be conferring on ourselves even more than we have given to the other, creating deeper feelings of humanity and love within us.

*May the warmth of Shabbos spill over to each other*

                                                                                                                            

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Ekev: All for One and One for All

בס''ד

One of the greatest facets of a Torah life is in the potential it gives us to imbue every moment of our life with meaning.  The multitude of instructions that dictate what is the right course of action at any given time, means there is never a moment that is meaningless or without worth.  Each second is an opportunity to do the right thing at that time depending solely on what it is that the Torah requires from us.  The numerous mitzvos that are written in the Torah and the many additions dictated by the Rabbis throughout the generations add up to a plethora of commandments, which makes it all the more confusing when Moshe charges the Jewish people to keep “all the commandment”, in singular.

There is no question that the Torah requires us to perform all of its tasks to the best of our abilities as much as we are able to.  Each and every mitzvo is absolutely crucial to achieving Hashem’s purpose for us in creation.  Yet if we only see them as distinct duties for us to perform we are missing the bigger picture.  The sefer Bilvovi Mishkon Evneh explains that the common denominator in every act we are enjoined to perform by the Torah, is that they are all there to complete the same ultimate objective, to bring us closer to Hashem, thereby forging a bond between us and our Creator, a connection that grants us the greatest possible pleasure. Perhaps the Posuk refers to a single “commandment” because every single mitzvo is its own unique means of accomplishing the same single process of developing a more intimate relationship with G-d. The mechanism and manner of achieving this may vary but in essence they all contain within their acts one and the same function.

With the many duties and obligations that take up so much of our daily life, it is all too easy to lose focus of what it is we are actually working towards.  Day by day performance of mitzvos without thought or consideration to what we are actually doing, can become little more than rituals without depth or significance.  Even more tragic is the fact that they will never achieve their purpose.  Each of the parts are there in order to arrive at a whole, a deep, powerful connection with Hashem. Without an appreciation of this and an intent to attain it, we will surely never arrive at our intended destination. To dismiss any of the mitzvos as redundant or minutiae is a fatal misunderstanding of this idea, as they are the only means to achieving the overarching goal. But to consider them as an endpoint in themselves is overlooking the primary purpose of our existence and diminishes the profundity of everything that we do.

*May the singular nature of Shabbos bring us ever closer to Hashem*

                                                                                                                       

לעילוי נשמת לאה בת אברהם

 

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vo'eschanon: Something for Nothing

בס''ד

The etymology of a word in Loshon Hakodesh is like that of no other language.  Whereas in other languages there need be no relationship between a word and the sections of the word that make it up, in Loshon Hakodesh every word is in some way the sum of its constituent parts and very much related to them.  The word “וָאֶתְחַנָּן” is a word that means to entreat, but as per our opening remarks, is there more to the word than immediately meets the eye?

There are various ways in which a person can ask for something and various intentions behind the asking.  One person may ask feeling fully within their right to ask, another with a sense of entitlement, whilst another may demand with an absolute feeling of being owed for what they have requested.  The word וָאֶתְחַנָּן  actually includes the word חנם meaning “nothing”, because any request that we ask from Hashem in this way is based on the acknowledgement that Hashem owes us absolutely nothing.  The Slonimer Rebbe zt’l explains that a Tzaddik when asking anything from The Creator does so fully cognizant of the fact that nothing that we ever do can in any way equate with the amount that Hashem has done, does and will do for us.  Our entire existence and everything that we have is only through the benevolence of Hashem and any small amount that we do ‘for Him’ pales in comparison to His kindnesses.

We all have times when we turn to Hashem for help.  This is how He wants it.  He wants us to connect with Him in this way and develop our relationship with Him.   How we daven though can determine not only the success of our prayers but also the extent to which we strengthen our bond with Him.  Acknowledging just how much we owe to Him by pleading with the feeling that there is absolutely no obligation on His part, further deepens our dependence on Him and our gratitude towards Him.  Taking a moment before prayer to appreciate and recognize all He has given us helps to generate a Tefilla that will achieve its purpose both for us and for the One who is the Provider of everything we have.

*May Shabbos further strengthen our Tefilla*

                                                                                                                    

לעילוי נשמת לאה בת אברהם

 

לרפואה שלימה:  שרה יעל בת ברכה אסתר