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

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

Miller's Musings Parshas Beshalach: When Impossible is Nothing and Belief is Everything

בס''ד

The power of a song and the profound depth found within singing, is a theme discussed recurrently in Torah sources.  After witnessing the most miraculous of events, the splitting of the sea, the Jewish people erupted into a song of praise to G-d.  That they chose that moment to do so, is testament in itself to the divine nature of this action, when done correctly.  So given that this was a fitting response to their salvation, the questions arises as to why they left it until now to react in this manner?  Would their redemption from Egypt not have been reason enough?

Ultimately the answer must come down to a fundamental difference between the events of the Exodus leading up to this event and the miraculous splitting of the Red Sea, which is in fact what the Sfas Emes suggests.  Whereas the ten plagues were remarkable in the way they exhibited Hashem’s absolute mastery over the world and nature, they only showed that; Hashem’s mastery.  All who experienced them had to acknowledge that He was the Creator of the universe, His was the true power and He was the sole determinant of what took place in the world.  The splitting of the sea however took us one step further and one level higher, in demonstrating that through our actions and our good deeds, we too can bend the forces of nature to our will and override the natural laws.  The Jewish people’s fulfilment of G-d’s commands up to that point and their forging forward into the sea, was what ultimately decided that a miracle of this proportion should take place.  It was this knowledge of the power that they wielded that led them to react with songs of praise to the One who had endowed them with this potential.

If we imagine ourselves for one moment with the raging sea ahead of us and the brutal enemy behind, what choice would we make? The reality is that faced with such a situation most would turn to despondency and despair.  Yet the message from our Parsha is that all hope is never lost and no matter how desperate and impossible matters seem, there is always a chance for deliverance and there is always a choice open to us. To resign ourselves to our fate or to move forward in the knowledge that doing what we know to be right may just be that which turns everything around, no matter how unlikely and inconceivable it might seem.  That faith, that knowledge and that course of action is what we need to carry us forward through the most impossible of moments so that we decide our own fate and bring about the miraculous.

*May the harmony of Shabbos lead us to songs of appreciation*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון

Miller's Musings Parshas Bo: New Moon, New Beginnings

בס''ד

There had to be some Mitzvo chosen to be the first given to the Jews as a nation, but why this one?  Why would it be that Hashem would select this particular commandment, to sanctify the new moon, as the one among all the others to be the inaugural instruction for the Jewish people’s lives as a Torah abiding nation?  

A fundamental principle of Jewish thought is that whatever occurs in this physical world has an exact parallel in the higher spiritual worlds.  That which we see in nature is in truth analogous to what is happening at that time in loftier realms.  Pesach, for example, falls in spring, a time of renewal and rebirth, which means that in the upper worlds it is also a moment of regeneration.  In actuality it is that higher spiritual energy above which leads to the corresponding manifestation of this energy in the world we inhabit.  The corollary of this is that within every moment in time there is a potential for us to tap into that unique power and utilise it for our spiritual betterment.  The moon’s reappearance every month is a sign that this is a time imbued with the capacity for new beginnings, therefore it was most fitting that it should be given at this moment, the genesis of the Jewish nation.  In doing so, says the Ohr Gedalyohu not only was Hashem providing the required energies for the foundation of something new, He was also showing us an essential element of who we are.  Although within nature almost everything eventually stagnates and decays, the Jews as a people are not bound by the natural laws, and have an infinite potential for rebirth, just like the moon.

Change is scary and often difficult, sometimes because it’s scary.  It can be so daunting to have to begin again and such a challenge to our sense of identity and who we have thought ourselves to be.  This is why many live the lives they have always lived and do the things they have always done, unwilling to change even when they know the profound benefits of doing so.  In those very first moments as a people Hashem revealed that inbuilt into the very fabric of creation, is the potential to begin anew.  He taught us that the ability to start afresh is something that is an essential part of who we are and who we need to be to achieve our purpose. Yes change is frightening and fraught with risk, but sometimes it is the only way that we can move forward and the only means to becoming the person Hashem knows we can be.  Embracing change may be the single most important choice we ever make.

*May this Shabbos inspire us towards meaningful change*

לעילוי נשמת לאה בת אברהם 

לעילוי נשמת שרה יעל בת גרשון