Miller's Musings Parshas Tetzaveh:The Purest Altruism

בס''ד

Considering the amount of importance that is placed on ensuring that the oil used for the Menorah was the finest pure olive oil, one would be forgiven for thinking that this too would be required for the oil of the Meal offering, especially since this is actually for consumption.  This rationale is in fact expressed by the Tanchuma, but it learns from the words “for illumination”, in reference to this pure oil, that this necessity is exclusively for the Menorah and not for the Meal offerings.  In which case we must ask why this is so? Why indeed does the Meal offering not also carry an obligation for the highest standard of oil?

One of the fundamental differences between these two forms of service was that the meal offering was consumed and therefore was somewhat for the benefit of the one who had brought it.  The Menorah’s light however was not for any one particular person’s advantage, but was rather a spiritual light that radiated throughout the entire world.  With this, says Reb Eliyohu Meir Kovner, we can explain the crucial distinction between the contrasting prerequisites for the oil.  Something that is brought for oneself needn’t be of the finest stock, but something that is there as a contribution for the needs of others must consist of the most refined materials.

Whether we like it or not, humankind is by nature selfish. This does not of course mean that we are irredeemably so, nor does it mean that we are either exempt or incapable of tremendous acts of altruism. Each and every day we see that people do behave in noble and charitable ways.  Nevertheless, even when bestowing good to others, there is a propensity towards saving the best of the beneficence for ourselves.  When we are doing ourselves a favour or asking for one from another, only the best will do and anything else may be an affront.  Yet when we give to someone else it seems that we may lack the same commitment to excellence and rather adopt the position of tolerating ‘good enough’.  Our Parsha tells us that this is in fact the reverse of how it should be.  When we are taking, whatever we receive should be accepted with graciousness and appreciation, no matter the quality.   When we are giving, we should look to how we can make it the best possible giving we are capable of, aware that the pursuit of perfection should be solely reserved for those deeds that extend outwards towards another.

*May our Shabbos be one that is used to perfection*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Terumah: The Space to Connect

בס''ד

The holiest place on earth, the Mishkon, and the most hallowed place within this sacred structure, the Holy of Holies.  One cannot even begin to imagine its consummate purity and divinity.  It was from here that all G-d’s influence and blessings emanated and from here that G-d spoke to the Jews through His intermediaries.  But from where precisely did Hashem’s voice come out?  It was from the space between the two Keruvim (angelic forms) that stood atop the Ark of the Covenant. The question we must ask is what it was about that particular gap between these winged beings that made it the perfect place for this role?

Of all that is contained within Judaism, it may be said to revolve around three principal entities: Hashem, the Torah and the Jewish people.  The Zohar tells us that these are all one (requiring elucidation beyond our discussion’s scope).  Yet our holy teachings tell us of the manner in which they are connected.  In the four letter name of Hashem, the last three letters represent these three elements.  The ‘ה’ at the beginning is G-d, the ‘ה’ at the end symbolises the Jewish people, and the ‘ו’ in between is the Torah that links them. The two Keruvim correspond to G-d and His people, who faced each other when in a positive relationship, but away from each other when the Jews caused the bond to fracture.  So, says the Nesivos Sholom, in line with what we said, that which was between them must by necessity be a place of Torah, fitting in with the Ark being where the Tablets and Torah scroll were stored. This space was therefore the perfect place from which Hashem’s utterances would be heard, the messages that would connect G-d with His nation. 

An undeniable part of human nature is our instinct to rebel against that which we are instructed. So when we are told to connect with Hashem through His Torah, we inevitably look for other means by which to form this bond.  Whether it be meditating on some Tibetan peak or using all manner of mediums and materials to try to experience the infinite, these are empty and futile approaches that in truth may be an excuse to give in to that which we crave for ulterior motives. But our beliefs are clear. The only true, authentic way to form a deep and profound relationship with Hashem is by learning and living His Torah.  No matter what our level, no matter what part of Torah we relate to, it is only here that we will find what brings the greatest pleasure, our connection with G-d.

*May we use the gift of Shabbos for Torah and Connection*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Yisro: I Am He As You Are Me

בס''ד

To have a Parsha named after you is no small thing.  Of the many remarkable individuals found in the Torah, very few were chosen for this accolade, so for Yisro to be one of them must tell us something of great significance about his achievements. The two acts that seem to mark him out for distinction are his joining the Jewish people and the contribution he made to the judicial system. Yisro suggested a hierarchical structure with Moshe delegating others to judge the more basic cases leaving him to preside over only the most challenging ones. The first of Yisro’s feats is relatively easy to see as an act of immense self-sacrifice.  But what was it about the second, ostensibly simple act of pragmatism that elevated Yisro above all others? 

To understand the merit of Yisro’s advice we must first understand the rationale behind it.  When Yisro offers his counsel to Moshe he contends that you, Moshe, “will surely become worn out-you as well as this people that is with you”, if he were to remain the sole adjudicator.  But what we must consider here is what relevance any of this had for Yisro himself.  He could quite easily have brushed aside Moshe’s hardship with the knowledge that this was ‘part of the job’.  And with regard to the inconvenience to the people, was this really his problem, especially considering those who were waiting must have been totally unknown and unconnected to him?  He had only just arrived and was hardly likely to be involved in a dispute and even if he would have a question he would have surely been able to access his son-in-law without a lengthy wait. Perhaps therefore Yisro’s greatness was in his ability to see their suffering, putting himself in their place, despite his disconnection from it. 

This ability to imagine oneself for a moment in the position of another is central to our capacity to interact as we should.  Faced with the needs of others we will be able to truly feel their suffering. Being the victim of an action that hurts us we may be able to somehow see past our wounds and perhaps understand the underlying motive behind the act. Seeing a person behaving in the wrong way, we can possibly imagine how their past experiences may have shaped who they now are and reassess the amount of fault that lies with them.  Without these ways of perceiving each other, we risk callousness, perpetual blame and conceit. With them we open our minds to their perspective and our hearts to their needs.

*May this Shabbos help us to see each other as part of ourselves*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה