Miller's Musings for Pesach: Who Knows the One?

בס''ד

As we raise our cups of wine in joyful song and proclaim once again וְהִיא שֶׁעָמְדָה, we are affirming our faith in the salvation Hashem provides whenever we are confronted by those who want to destroy us.  We bear witness to the fact that this has occurred many, many times throughout our history, but G-d has always been there, hence our still being here celebrating as so many have done before.  The words “שֶׁלֹּא אֶחָד בִּלְבָד עָמַד עָלֵינוּ לְכַלּוֹתֵנוּ”  “For not only one has risen against us to annihilate us” seems almost a little clumsy.  Why state “not only one”, rather than simply stating “many have risen against us”?  Indeed would any think that Pharaoh was the only threat that ever existed?

Trying to fathom or expound upon the plans of G-d is something that few, if any, are capable of doing with any degree of accuracy or validity.  Beyond our belief in the necessity of there being an exile, trying to identify the reason for a time of tragedy for our people is not our place.  We do however know that one rationale behind such events is a wakeup call to remind us that our only true hope lies in the hands of Hashem.  Repeatedly in Biblical times, when the nation turned to idolatry, G-d brought misfortune upon them to bring them back to Him and exhort them to repent.  Although we are not enticed by idolatry, we as a people have placed our faith at times in beliefs and entities other than G-d, which may have been what led to our downfall.  Perhaps we can now read the words a little differently with the “not only one” being in fact a reference to our trust in others beyond the true “Only One”, Hashem.  Reading the passage again from that perspective, it is defining the root cause of our potential ruin. It now states, “For it is the belief in there being not only one power, that has been the cause for there being those that stand against us to annihilate us”.   It is the ‘not only one’ belief system that has stood against us and led to our near destruction. 

Antisemitism and persecution of the Jews is something that has been woven into the fabric of every stage of our diverse and oscillating national narrative.  As it perhaps begins to rear its ugly head again we must remind ourselves once more of the only true source of influence in existence, Hashem.  Sitting round the Seder table and reliving our exodus and salvation, it should be a well of pride, security, faith and joy, safe in the knowledge that it is only He that determines our fate and only He that will ultimately guide us lovingly to the final redemption.

*May Pesach fill us with faith and belief in the guiding hand of Hashem*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה

Miller's Musings Parshas Tzav: Deep Undercover

בס''ד

Urgency and alacrity with regard to Mitzvos is something that is always preferred, but not necessarily something that is specifically mandated by the Torah.  With regard to the Korban Olah, the offering consumed in its entirety on the altar, the Torah uses the word צַו to connote that this particular instruction required this kind of prompting for it to be done swiftly and with enthusiasm.  Rashi tells us that here it was specifically required because there was an element of “חסרון כיס” a monetary loss, since none of the offering was eaten by the one who brought it.  This phrase has been mulled over in many commentaries to ascertain what it was precisely that required an urging for the kind of zeal needed here.

This world has been created in a way in which the inherent holiness of all within it has been concealed.  The Chidushei Harim in answering our question tells us that the holier something is the more concealment is required.  In fact the entire existence of something of great sanctity is contingent on it being hidden.  Its true essence cannot be exposed to external revelation and doing so would jeopardize its continuation. The phrase “חסרון כיס” can refer, as we said, to a loss of money, but it can also be translated as a lack of a covering.  A sacrifice that was partially given to the owner to eat, had its true value and holiness obscured by an outward appearance of being a meal.  The burnt offering however did not have this ‘covering’ as it was totally incinerated. This open revelation of its true nature meant that, as previously explained, it had to be performed as rapidly as possible in order to protect it while uncovered. 

Some Mitzvos naturally provide the rationale for their observance.  One can easily fathom, for example, the intrinsic goodness and benefit of charity.  Others are more difficult to extract meaning from and may lead us to question their purpose and our performance of them.  But being that Mitzvos are acts that are fundamentally holy, we must realise and internalise the fact that we may never fully appreciate the greatness that lies within them. There is always a ‘covering’, be it a cloud of uncertainty as to their function, or a seeming logic that is truly only the most rudimentary and superficial understanding of their true reality.  This is how they were created and how they continue to exist.  The key is in recognising that as gifts from Hashem they create worlds and develop connections with Him in ways we will never fully understand but must always try to be aware of, helping us to fulfil His will for our good.    

*May we appreciate the depth of this Shabbos and its true holiness*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

לרפואת אלימלך יהושע אהרון בן דבורה רבקה