Miller's Musings Parshas Vo'eroh: Know Your Place

בס''ד

                            

Sunk deep within the most devastating enslavement and subjugation, the Jewish people surely required no reminder of their plight.  Yet it seems that Hashem uses every opportunity to remind the Jewish people of the circumstances from which they will be redeemed.  Why is Moshe instructed to tell them that Hashem “has heard the wail of…whom Egypt enslaves”, “will take you out from under the burden” and “rescue you from your servitude”?  Would not the notice of salvation alone have sufficed without mention of their terrible predicament?

Redemption will finally arrive we are told in the blink of an eye, but the process leading up to the advent of the Moshiach will be a more painstaking one with all requisite conditions to be fulfilled before it can be revealed.  This was so of all the deliverances that Hashem brought for us, including that of the exodus from Egypt.  The Chidushei HaRim explains “the burden” that Hashem will take the Jewish out from as being a prerequisite to their being released from bondage.  As hard as it may be for us to fathom given our knowledge of the persecution the Jewish people endured in Egypt, the miracles that would lead to their emancipation could only begin once the Jews recognised the burden that they were carrying and the disgust for the exile they had been placed in.  Mentioning the appalling state of affairs was not to provide context for the salvation, which was known only too well, but to provide the condition that allowed it to occur.

There have been times in our history when Jews have felt the exile with every fibre of their being, when they were faced with the starkest reminders every moment of every day how far they were from the state of perfection that is intended for us.  We live in times where we are fortunate to enjoy all the luxuries of life in an environment of religious freedom and general acceptance.  It is all too easy for us to therefore forget how far we truly are from where we are meant to be.  But for our redemption to take place we need that understanding and appreciation of that which is lacking and how much we are missing.  This must be an essential part of our service to G-d and requires us to consciously try to recognise how much we are missing despite all the blessings Hashem has showered us with.  If we truly long for redemption, we must start with a sincere belief in our need to be redeemed. 

*May the inspiration of Shabbos bring us one step closer to Moshiach*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Shemos: Down for an Argument

בס''ד

                         

I have a principle that I try to keep to never to have an argument with someone unless there is a possibility that this person will change their mind due to the force of my reasoning.  In our Parsha Moshe takes on the seemingly unwinnable argument…..with Hashem.  Hashem deems Moshe as worthy of leading the Jewish people to salvation and Moshe endeavours to convince Hashem otherwise.  Firstly, what is Moshe thinking to argue with Hashem, the omnipotent Creator of all existence?  How does he have the audacity!  And secondly, what is the point? Does he really think he will be able to produce some point of contention that Hashem had not yet considered?

An amazing idea brought by Reb Shimon Schwab zt’l can be used to answer this essential question that could be asked numerous times in the Torah, that of how we understand how on occasion a mere mortal (such as Avrohom with Sodom) seemingly legitimately debates with G-d.  Reb Schwab explains that in truth for us to ever question G-d or His actions is fundamentally an impossibility.  How can we, as finite beings, questions the ways of One who is infinite and omniscient!  In essence we neither have the right nor the capacity to even attempt to understand something so far beyond the realms of our existence.  And yet there are times that we are given that right and allowed that inconceivable privilege and they are alluded to whenever the Torah talks of Hashem descending to us, as it does this week with the words he tells Moshe “And I have descended to save them”.  This is a sign that Hashem has brought Himself down, as it were, to exist among us and is somehow available and open to the possibility of man contesting His choices. 

Throughout the ages Jews have probed, analysed and contemplated the most difficult legal and theological questions about Hashem and His Torah.   That very notion, that we have been given this permission, is a fact that in truth defies logic.  Nonetheless at the giving of the Torah when it states that “Hashem descended to Har Sinai”, Hashem not only gave us the most precious gift of all, the guide to all of reality and its purpose, He also gave us the possibility of questioning it and delving into it to plumb its depths and immerse ourselves in its teachings.  The starting point is the knowledge of the absolute truth of the Torah and we must accept from the outset that there will always be unanswered questions and ideas that are simply beyond us, due to the reality of our nature versus that of G-d.  At that point we must just recognize them as elemental truths.  But the ability we have been granted to challenge is something we should never grow weary of nor take for granted.  It is one of many of G-d’s gifts and one we must cherish.    

*May the perfection of Shabbos provide all the answers we need*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayechi: Introspection then Direction

בס''ד

A brocho is an incredibly powerful device through which one can bestow tremendous good upon another.  We are told that even the blessings of a simple person should not be insignificant in one’s eyes because they carry within them the potential to grant incredible gifts to those that receive them.  A brocho from Yaakov therefore must necessarily provide even greater rewards, yet some of the brochos he gives to his children seem less like brochos and more like critiques of the individuals and their behaviour.  What was Yaakov’s intentions with these ‘blessings’ and how do they fit in with our concept of a brocho?  

The brocho that a person wants is dependent upon what they consider to be important, but a real brocho is one that gives a person the ability to gain what is truly of value.  A brocho is not only expressing a desire for someone to be given something, it is a way of influencing that person’s life in a positive way.   Our belief is that was is of most worth is whatever perfects us as people and allows us to complete our task in this world.  A large part of this is knowing who we are so that we know what we individually are meant to achieve.  Consequently providing this awareness was one of the greatest blessings that Yaakov could have given to his sons as it allowed them to perceive their true nature and the goals that defined their unique role in creation.

Life can be very confusing.  What our role is and what we are meant to achieve can at times be unclear and difficult to fully fathom.  The manner in which we are expected to realize our purpose can seem to alter from time to time depending on what situation we find ourselves in and even perhaps our frame of mind at that particular juncture of our life.  So how does one determine what their life’s focus should be and what course their aspirations should take?  Perhaps the only place to start is not by looking outside of oneself and what potential paths lie before you, but by looking within and recognising who you truly are.  The areas of our character that our deficient in some way are the starting point for our mission of self-improvement and personality refinement.  The strengths that we possess are the gifts we are given by G-d to utilise and actualise our yet unrealized goals.  What can you do that will make the world a better place?  Ok, now do it.  Without some form of honest introspection we can not know anything about our place in the ultimate plan for the world’s completion.  Genuinely knowing oneself is the surest way to ensure we lead the life that we are meant to.  

*May the power of Shabbos guide us*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayigash: The Power Within

בס"ד

Leaving Eretz Yisroel is something that must not be taken lightly, requiring tremendous thought and substantial legitimisation.  Yaakov was told to do just that and as we would imagine, did so with regret and some trepidation.  As explained in the Meshech Chochma, Hashem, sympathetic to his concerns, reassured him with the words “Do not fear to go down to Egypt … I will descend with you into Egypt, and bring you back again (to be buried), and Yosef will place his hands on your eyes”.  The fact that Hashem would be with him in his descent and his eventual return to the Promised Land, is something that would certainly provide some comfort to Yaakov.  But what is meant by the consolation of Yosef placing his hands on his eyes?

Perhaps the primary concern for Yaakov was the spiritual decline that he felt he would surely experience in a land so steeped in depravity and immorality.  Even at his ripe old age he was concerned for the damage that could be caused by exposure to a place so immersed in sin, were he to view such decadence.  This may be what Hashem meant by the solace that he offered Yaakov that Yosef’s hands would cover his eyes.  His message to Yaakov was to look at Yosef who had retained his lofty standing despite the pressure he was under to conform to their iniquitous ways and realise that the strength Yosef had, represented by his hands, actually originated in the teachings of you, Yaakov, and in the moral fibre that you imparted to him.  It was this that enabled Yosef to cover his eyes and remain Yosef Hatzadik and it is this that would shield Yaakov’s eyes from sin and his soul from contamination.

To be in a position of inner struggle is a necessary evil of our existence and is in essence the reason we are here.  Although part of our task is to whenever possible try and avoid situations that will entice us towards the wrong path, inevitably those circumstances will arise and it is crucial at these moments to recognise and have faith in the inner strength that each one of us possesses.  We all have at our disposal tremendous fortitude that can overcome all those ordeals that are sent to test us and we must fully believe that if a challenge has been given to us we have the power to triumph over it.  That confidence in ourselves and the incredible strength inside each and every one of us may ultimately determine our achievements.  Know your own strength, believe in yourselves and harness all that you have in pursuit of greatness. 

*May the kedusha of Shabbos reveal the power within us*

לעילוי נשמת לאה בת אברהם
לרפואה שלימה:  שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayeshev: Don't Just Stand There....Do Something!

בס''ד

As the story unfolds through the ensuing Parshios, one thing that becomes patently clear is that Yosef Hatzadik was no fool.  Languishing in a prison cell in the most dismal situation that a person could find himself in, Yosef, through Hashem’s direct guidance, raises himself up from abject poverty into becoming second in command of the most powerful nation on earth.  All this came about through his foresight and wisdom in the advice he gave to Pharaoh about how to deal with the impending famine that he predicted Egypt would face.  His intelligence now verified, we must question what Yosef’s thinking was in repeatedly reporting his brothers’ misdeeds to his father Yaakov, surely knowing the ill will this would induce and the acrimony that would be caused?

The word “את” in the Torah normally acts as sign pointing to the direct object, the thing that is having something done to it.  So when the Posuk says Yosef was shepherding “את” his brothers, although it is usually translated as being “with his brothers”, we could perhaps suggest that the shepherding was actually also being done to his brothers.  Yosef saw his brothers engaging in spiritually dangerous actions and felt compelled to do something about it, to guide them, as a shepherd would, back onto a safe path through the involvement of their father, despite this tempting their ire.  This may be why the Posuk continues by informing us of Yosef’s closeness with the sons of Yaakov’s secondary wives, whom according to the Midrash, he would befriend after their denigration by the sons of Leah.  This act of selflessness perhaps acts as evidence to the altruistic motives behind his less obviously benevolent deed, in notifying Yaakov of his brothers’ indiscretions.

There are two possible ways to act when confronted by the negative acts of others.  One is to stand idly by, comforting ourselves with the reassurance that it is none of our business to intercede in someone else’s life.  The other is to realise that just as we would never refrain from intervening if someone’s physical existence was at risk, we are equally responsible to do whatever is necessary when another’s spirituality is in jeopardy.  Of course the latter is the correct course of action, even when there may be a danger of negative consequences to us.  What form this intervention takes requires careful thought and consideration to achieve maximum effect within the confines of the guidelines the Torah gives for such an undertaking.   But if we truly care about those around us, doing nothing is simply not an option. 

*May the holiness of Shabbos inspire true compassion for each other *

לעילוי נשמת לאה בת אברהם

לרפואה שלימה: שרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayishlach: It's Not Much...But It's Mine

בס''ד

The picture we often have of a Tzaddik is of one who has shunned the necessity of much of our material needs and pursued a life free of the trivialities and inconsequentialities of possessions.  Yet when Yaakov fought the angel, we are told that the reason he was alone at that moment was because he had retraced his steps to retrieve some small jugs that he had left behind.  This is brought as a proof to the adage of Chazal that to righteous individuals “their money is more precious to them than their own bodies”.  This is surprising indeed, for surely no one would truly be willing to sacrifice their bodies for their property, least of all one so devoted to matters of the spirit, rather than that of the body.

A correct perspective of our financial situation requires one to first understand that the allocation of resources in this world is precisely arranged according to exactly what everyone needs for their personal and totally unique role in realising G-d’s plan for existence.  Every item that we own is therefore individually specified to be given to us by Hashem and is a gift from Him to us, and only us.  Rav Moshe Sternbuch shlita explains that the concept of what we own being more cherished than our body, does not mean that we would give up our lives for them, but that we would give up all our efforts and endure strife and even suffering to our bodies, in order to protect these precious blessings bestowed upon us by Hashem. 

It is a cruel irony that so many of the negative character traits that we possess, not only bring us no ultimate long-term pleasure, but are often destructive forces against the very happiness we convince ourselves they will bring.  The vice of jealousy is one such example.  So much of our life is spent thinking about how much we want what the other person has, when if we were to reflect upon the nature of our existence, we would see clearly that there is absolutely no gain in desiring that which is entirely useless for our personalised task in this world.  The folly of the manner in which we covet another’s belongings is laid bare by the Mesillas Yesharim which decries jealousy as bringing no benefit to the one who is jealous, no loss to the one he is envious of and only harm to oneself.  To live a life always looking at what everyone else has and longing to fill the perceived gaps in our own reality, is to live a life never happy, always unsatisfied and pursuing an existence that was never meant to be ours.   

*May this Shabbos bring the acceptance of our perfect individual reality*

לעילוי נשמת לאה בת אברהם

לרפואה שלימה לשרה יעל בת ברכה אסתר

Miller's Musings Parshas Vayeitzei: A Relection of Me

בס''ד

A man of supreme integrity and beyond moral reproach, Yaakov was surely as far from suspicion as a person could conceivably be.  He had fulfilled every condition that Lovon had stipulated, even when those provisos were completely unreasonable and blatantly deceitful.  Even when he had been tricked and taken advantage of.  Even when his virtue resulted in years of his life being stolen from him.   And yet when it came time for him to leave and when he for once was the one to decide upon the terms of their agreement, Lovon had the audacity to infer that Yaakov may not be true to his word!  Lovon’s exclamation of “If only it will be as you say”, is explained by the Gur Aryeh to be an expression of hope that Yaakov would keep to the agreement.  How could he have doubted the rectitude of one who had proven himself time and again to be a man who exemplified truth and honesty?

One of the many imperfections of the human condition is an almost total inability to see the world through anything but the narrow contours of our own perspective, a corollary of which is the tendency to see everything and everyone as a reflection of ourselves, with our faults and our limitations.  Even having seen the perfection of Yaakov’s ways regardless of the extreme provocation he had been forced to endure, Lovon could still not see past his own selfishness and duplicity, and still expected to see it within Yaakov. 

This concept is incredibly important when looking at how we view others and in trying to perfect our attitude to all around us, irrespective of our natural feelings towards them.  It is widely known that the negative character traits that we see in others are more often than not, the ones that we ourselves possess.   But according to what we have said, it may also be the case that when we see the bad in another person, it is not really a reflection of them at all, but rather a reflection of ourselves and the negative aspects of our personality which we presume must also be a part of them.  Of course, like all sincere self-analysis, this requires a certain amount of humility and honesty, but if we achieve this we will often find so much of our own traits within those we disparage and perhaps none of them in those we criticise.  The starting point for the way that we see the world will always be formulated by our own subjectivity, but this does not have to be the only way we view it.  This too is a decision we make.

*May this Shabbos cleanse our view from all that is false*

 

לעילוי נשמת לאה בת אברהם

לרפואה שלימה לשרה יעל בת ברכה אסתר