Miller's Musings for Pesach: The Unlimited You

בס''ד

If there is one word that could epitomise and encapsulate Pesach, it would perhaps be Freedom.  Hundreds of years cruelly enslaved by a tyrannical despot, the Jewish people are finally granted their freedom amid a devastating onslaught of plagues and miracles. But to what were they freed?  To the Torah and all the demands placed on them by G-d.  We are told that this was in fact the sole purpose of the Exodus.  To bring them to Sinai to accept the yolk of the Torah.  Is this truly liberty or just another form of servitude?  Added to this is the way in which we commemorate this event, in a manner incredibly restrictive, bound by laws that direct every minutia of our lives during the festivities, seemingly the antithesis of the cause of our celebration: freedom. 

The answer, as is the case to so many of the questions that perplex us, lies in re-educating ourselves as to what is meant by those concepts we think we understand.  Although observance of the Torah brings with it constraints in what we should and should not do, it in truth allows us the opportunity to break free from those limits that our physical existence would suggest we must abide by.  A human being as a corporeal entity can only achieve as much as their finite body allows.  But the Torah frees us from these confines and teaches us of the spirit that is what we truly are and that is only limited by the limitations that we choose for it, dependent solely on the choices we make, even when they seem to demand that we restrict our freedom.  This is surely the greatest emancipation that a person can be given, to allow for boundless growth and an opportunity to connect with the infinite, beyond anything that the secular world’s definite limit of potential would allow. 

The power of Pesach is in the energy it brings for rebirth and renewal.  Just as the Jewish people were born as a nation at this time, we all have the opportunity to tap into the influence of these days to motivate us to begin anew and revitalise our lives.  As we sit this year at our Seder and immerse ourselves in its beauty and inspiration, let us try to focus on this awareness of our unlimited potential for growth.  It is a night bursting with possibilities to initiate our first steps up the ladder to greatness, with the first rung a realisation of how elevated we have the ability to become. Let us do all we can to allow its power to find its way to our souls and raise us beyond anything we could ever have imagined we could be.

*May the inspiration of Pesach lift us to new heights*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Tzav: The Self-Made Man

בס''ד

                      

Credit where credit’s due!  We can all agree with that.  But what about credit where it does not seem to be due?  Rashi tells us that the words “And Aharon and his sons did all…which Hashem commanded” actually extol one of Aharon’s virtues that he followed Hashem’s instructions to the letter.  But let us remind ourselves who we are speaking of here.  We are talking about Aharon the Kohen Godol, a man who was considered equal to Moshe Rabeinu.  Is it really such a great praise to say he did what Hashem commanded?  Would he ever even have contemplated anything different?  

In reality for a righteous individual of the calibre of Aharon, to in any way deviate from the dictates of Hashem would have been something totally inconceivable.  It was not even a possibility, nor was there a choice in his mind that he would have needed to make.  But we must realise that this was not the status into which he was born, but rather the result of years of dedication to perfecting himself.  The person he now was, was not the person he was created as being, but rather the person he himself created through the life choices he had made up until this point. This, explains the Darchei Mussar, was the source of the acclaim that the Torah was bestowing upon Aharon.  The basis for the admiration towards Aharon was not for the fact that he chose to do exactly as Hashem proscribed, for him there was no alternative.  But rather it was for the fact that he had formed himself into a person for whom there was no option other than following the will of Hashem.   

This is a tremendously important lesson for us, both with regard to understanding our Tzaddikim and for understanding ourselves.  There may be a temptation for us to look at those saintly individuals and use their seemingly unattainable levels as an excuse for our own mediocrity.  We can exonerate our own failings by dismissing the possibility of our ever being able to reach the heights of piety that these great people have reached, deeming their accomplishments as almost innate.  This is however a belittling of the Tzaddikim and ourselves.  The reason they are who they are is because they made decisions that would lead them away from being ordinary people to being people of distinction.  This is their praise and it is also our condemnation.  For if they could take the path to greatness, so can we. 

*May the power of Shabbos stimulate our growth*

לעילוי נשמת לאה בת אברהם

 

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayikro: Value Me, Value You

בס''ד

                             

One of the Rambam’s fundamental principles of faith is the belief in Moshe as the ‘father’ of all prophets.  His unprecedented level of prophecy has never been matched, hence the incontrovertible nature of the Torah passed down through him.  Yet even at the incredibly close relationship which he alone enjoyed with Hashem, he still only spoke to Hashem when summoned by Him.  This is brought by the Medrash as a proof that any learned individual, even at the level of Moshe, who does not possess the requisite level of character refinement is considered less than a carcass, bereft of great worth.  Here we have further proof to the well known Torah dictum that Derech Eretz, acting decently, decorously and in an ethical way, must by necessity precede all Torah learning.  Admittedly this sounds like something that would make sense and be appreciated by any morally minded person, but is there also a logic to why this must be so? 

 Viewing the Torah as just a set of laws mandated by G-d, or just a guidebook for successful living, is missing a crucial understanding of the gift that we have.  The Torah is in fact in essence a manifestation of Hashem Himself, something that predated and dictated this physical existence.  Therefore to be able to truly absorb such a spiritual entity as the Torah and become one with its teachings, one needs to as much as humanly achievable become spiritual and godlike, so that it is relevant and befitting us.  The means to achieve this, as explained by Reb Aharon Kotler zt’l, is by perfecting our character traits becoming to the greatest degree possible a reflection of Hashem, the Ultimate and Infinite Good.  Without this we can never truly connect with Hashem and therefore never truly be a possessor of genuine Torah knowledge.

There are many sources that indicate that there is no greater act than learning Torah, imbibing its wisdom or indeed facilitating the learning of others.  Yet, as important and as exalted as the studying of Torah is, it can only start once we have first worked on ourselves and our way of living to make us the best human beings we can be to all those around us.  Whether it is family, friends or the stranger in the street, if we are not acting in a way that shows how much we value each other, the Torah we acquire will be of little value to Hashem.     

*May the harmony of Shabbos bring harmony between us all*

 

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayakhel/Pekudei: Fitted to Perfection

בס''ד

Despite the profundity and depth that in truth lies within the design and construction of the Mishkon, for some it may not be considered the most riveting of reads.  Nevertheless one can understand the necessity of its inclusion in the Torah, for us to be aware of the manner in which this most spiritual of edifices was assembled and the exact nature of its structure.  More difficult to understand however is the need for the Torah in this week’s Parsha when implementing the formation of the Mishkon to repeat all this information previously mentioned.

The Torah is incredibly precise when divulging the measurements of the Mishkon and the vessels within.  We are left in no doubt as to how exactly each of the items should look.  Yet to know how something should be and to be able to make it exactly as requested are two very different things.  In fact the Gemoro in Brochos concludes that they were not required to ensure the vessels were exactly as described, but rather they should endeavour to the best of their ability to make it faithful to the Torah’s instructions and that would be enough.  This, explains the Brisker Rov zt’l, is why it was essential for the Torah to repeat the details, to let us know that regardless of there being no absolute requirement to construct them as detailed, they were ultimately produced precisely as directed.  This was of course tremendous praise for those who had gone beyond what was strictly demanded to instead strive for perfection in their service of Hashem.

Even for those of us who sincerely endeavour to fulfil all that we are required to do by the dictates of the Torah, we may in some way still be lacking in what we could be achieving.  This is because we may live our lives in a ‘good enough’ way of thinking.  To be perfect is the domain of One and One only, Hashem.  But we can certainly do all that is in our power to make our actions more than merely acceptable.  When we give charity we can try to do so with our whole heart, when we daven we can try to truly connect with our G-d and when we are kind to others we can try to ensure that this is indeed a giving that has maximum benefit to another with minimum benefit to ourselves.  There are always ways that we can find to make our positive actions one little step closer to perfection, so lets remember to seek them out in all that we do. 

*May the perfection of Shabbos encourage the perfection in us*

 

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Ki Siso: Playing with Fire

בס''ד

 

A visual presentation is always a worthy addition to enhance any transmission of new information to one previously unacquainted with this knowledge.  Hashem appears to utilise this method in this week’s Parsha, specifically of interest to us, in regard to the half a shekel that was required from every male above the age of twenty, in order to formulate a census.  The Medrash tells us that in order to demonstrate to Moshe what must be collected, Hashem took a coin of fire from under His throne and showed it to him as an example.  Leaving aside why Hashem felt it necessary to pictorially explain what a coin was, we will concentrate on why this coin was depicted specifically as one of fire.

The nature of fire is such that the way it is utilised defines it as either a tremendous gift, to those that wield its power constructively, or a terrible force of evil to those that harness its destructive properties.  Money, explains the Noam Elimelech, mirrors this quality in much the same way.  Used correctly with prudence and as a means to improve the lives of others, it has the potential for incredible good.  Used inappropriately to glorify oneself or as an instrument for unnecessary and excessive indulgence it is a vehicle for spiritual negativity.  This was the message being conveyed to Moshe by this vision of a coin of fire.

In Jewish thought there is a maxim that everything has an exactly parallel potential for good as it does for bad.  Something that has a huge capacity for positivity must have an equal and opposite possibility of being used for negativity.  This is evidenced by the aforementioned examples of money and fire, but is equally true of many of today’s advances in technology.  As a force for good, they have unparalleled capabilities, but along with that must necessarily come a power to bring about damage beyond compare.  Facing up to this fact with true intellectual honesty is the only means by which we can ensure ourselves and those we love are protected from those elements that are so tremendously harmful, whilst being able to harness those aspects that can produce so much good.  Not to acknowledge its benefits is foolhardy, but to ignore its dangers is to play with fire.

*May the fire of Shabbos ignite our neshomos and warm our lives*

 

לעילוי נשמת לאה בת אברהם

 

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Tetzaveh: You Become One

בס''ד

                            

The diabolical sin of the Golden Calf was one that almost brought about the Jewish people’s total annihilation.  Were it not for Moshe’s pleading and insistence upon Hashem relenting in His plan to eradicate them, the nation would have begun anew with Moshe as the sole progenitor of this surrogate people.  And what reward would Moshe receive for such a virtuous act?  Well, Chazal tell us that as a consequence of Moshe’s appeal that if the Jewish people are obliterated, he too would want his name to be eliminated from the Torah, Hashem did indeed take out his name from one part of the Torah, our Parsha, in which his name does not appear.  This penalty surely seems an unfair response to something that brought about the salvation of the Jewish people!  

It is often the case, that what we view as a punishment may in truth be a reward, and what is perceived as a gift may in fact be quite the opposite.   Our Parsha presents us with an example of this, for Moshe’s name being excluded was not a form of retribution against him at all, but rather contained an honour of extraordinary depth.  The Ohr Gedalyohu explains that the omission of Moshe’s name, a facet that represents a person’s individuality, was recognition of the fact that Moshe had foregone all personal desires and individualism in the pursuit of fulfilling G-d’s purpose.  By being willing to totally sacrifice himself, he became someone who was totally at one with Hashem, therefore imperceptible as a being by himself.  His name does not appear in the Parsha, but he is there, entirely connected with Hashem in every command given, as one entity, with no ego to form a barrier between them.

To forego one’s rights to our own individuality and choice is seen in today’s day and age to represent a limitation of who we are and an act of shameful submission.  The Torah recognises and gives great import to each person’s unique qualities, but the highest level we can attain, is when we submit all of these to the will of Hashem.  This is a choice, we as autonomous beings make, to utilise all that we have with the aim of furthering G-d’s presence in this world, in deference to whatever He decrees as best for us.  By doing so we are step by step creating that oneness with Hashem that grants us eternal reward and infinite bliss, ever connected to the Source of all good.

*May the radiance of Shabbos bring greater unity with Hashem*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Terumah: Change Like a Child

בס''ד

The Ark in which the Luchos lay was the focal point of the Mishkon, which was in turn the focal point of all of Jewish endeavour, through which Hashem’s blessings and spiritual influence emanated throughout all of creation.  It was the location to which all prayers were directed and from which all answers derived.  On top of the Aron, two Keruvim stood, wings spread aloft with the faces of children.  The idea of the Keruvim as angelic beings representing the conduit for our connection with Hashem would seem to somewhat make sense to our minds, but why children?

Amongst the many characteristics that children possess, such as their undiluted honesty and candour, their purity and their unbridled passion for life, the one trait that Reb Yisroel Salanter zt’l emphasises in this regard, is their ability to change moods and mindsets with ease.  A child can seem terribly unhappy at one moment, then totally carefree the next.  In the place that most deeply represented how we relate to Hashem in our lives, the facet most pivotal for our relationship with Him, is a willingness to change.  This is the message we were meant to draw from the childlike faces of the Keruvim.  Hashem is telling us that He is there desiring an everlasting bond with us, but we must be ready and able to bend to that which will bring us to that closeness with Him.

To know what the Torah wants from us is often easy.  To understand how we should reform ourselves can be patently obvious.  All too often the only thing that is holding us back is our stubbornness in the face of change and an inability to break from what has come before and start anew.  We constantly demand from children that they stop any inappropriate behaviour and start to act as they should.  We can grow frustrated when even after countless warnings to do so, they do not seem to heed our instructions.  But in truth children change far more than we ever do and show far greater readiness to be different to what they were, than we ever show.  A child’s mood can be transformed in but a moment, yet we persist with the same perceptions, the same actions and the same behaviours seemingly ad infinitum, even when deep down realising the damage they cause.  The faces of the Keruvim should inspire us to understand that though it may be the hardest thing to achieve, greatness can never be attained without first breaking down our aversion to change.

*May the holiness of Shabbos create within us the will and strength to transform ourselves for the better*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר