As Heard From Rabbi Avigdor Miller ZT”L

“And Moshe was very wroth and he said to Hashem: Do not turn to their offering.” (16:15)

This seems to be an entirely unnecessary request. Why would Hashem honor the offering of those that rebelled against Moshe the servant of Hashem? But we must note that the usual ‘Vayiktsof’ (”And he was angry”-Shemot 16:20, Vayikra 10:16, Bemidbar 31:14) is not used. Because ‘Vayiktsof’ expresses a superficial anger which Moshe displayed externally. However, ‘Vayichar’ expresses genuine distress and wrath because these opponents were men of worth and good deeds. Moshe actually feared lest Hashem might respect their offering.

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As Heard From Rabbi Avigdor Miller ZT”L

“And now let the power of Hashem be great, as You spoke saying:” (14:17)
“Hashem, slow to anger, and great in kindliness, forgiving iniquity and transgression…” (14:18)

“The power of Hasham” means the glory of Hashem’s name among men. Why is the greatness of Hashem’s name called in the verse “the power of Hashem?” This is because the power of Hashem is demonstrated by His kindliness to His people Israel.

Thus the second Beracha in the Amidah is named ‘Gevurot’ (”Mightiness”) and begins with the words “You are mighty.” The following words speak entirely of Hashem’s Kindliness, “You revive the dead, You are great to help, You cause the wind to blow and You bring down the rain, You supply the needs of the living with kindliness…”

Thus all the kindliness which Hashem’s world offers to men is a demonstration of the Power of Hashem. And a demonstration that all of His Power is for Kindliness (”great to help” - “rav le’hosheea”)

Actually, Hashem did not need Moshe’s urging, and His granting of forgiveness (14:20) would have been forthcoming without Moshe’s intercession. Hashem knows that His Name is aggrandized in the world because of His kindliness to Israel. But here the opportunity was offered to Moshe to enunciate this principle and to elevate Moshe for his devotion to Hashem’s glory and for his devotion to Hashem’s people.

Quoted from “Journey Into Greatness” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“And Hashem said to Moses: Gather to me seventy men of the Elders of Israel that you know that they are the Elders of the people and its magistrates.” (11:16)

The question arises: how did this answer Moshe’s entreaty? Moshe had said “From where should I have meat to give to all this people?” (11:13) How could the choice of seventy elders solve this question? Another question may be asked: Why the redundance in Hashem’s words: “The elders of Israel that you know that they are the elders of the people?” Also: at first they are called “the elders of Israel,” and now they are called “the elders of the people.”

But we must first understand that in reality the people lacked nothing. “Hashem is good to everyone” (Tehillim 145:9) “but most men are like the blind, and fail to recognize His kindness” (Chovot Halevavot, Bechinah preface). This failure to enjoy the kindness of Hashem is induced by habit, and also by the constant striving to gain more, and also by the fact that there are always some inconveniences in men’s lives which stimulate dissatisfaction. The remedy for this universal lack of happiness is not achieved by supplying additional pleasures, as some of the people had demanded. (11: 4-5)

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As Heard From Rabbi Avigdor Miller ZT”L

“Any man, if his wife turns aside and commits a trespass against him.” (5:12)

The extremely grave sin of adultery, for which the death penalty is inflicted, is condemned and stigmatized by the accusation of a trespass of disloyalty to her husband. Indeed, Hashem inflicts this penalty, but the severity of the crime is because of disloyalty. Even the adulterer deserves death not only for causing the woman to commit this deed of disloyalty, but also for his own crime of disloyalty to his fellowman’s rights.

“And commits a trespass against him.” (5:12)

Literally, “was disloyal to him.” Here is enunciated the chief foundation of Marriage. “Romantic Love” is an illusion which is immediately dispelled by the realities of daily existence. But the ideal of loyalty of husband and wife toward each other is an undying attitude which transcends all the tests of life.

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As Heard From Rabbi Avigdor Miller ZT”L

As we approach the subject of the Dor Hamidbar (the generation of the Wilderness), also known as the Dor Deah (the generation of True Knowledge), let us keep constantly before our eyes that this era was the time when Hashem’s love was strongest. These men were chosen as witnesses of the most wondrous spectacles and demonstrations of Hashem’s Presence among His people. At the same time, they were subject to the most severe chastisement, because “The one that Hashem loves, He rebukes, as a father to the son that He favors” (Mishle 3:12). The harshest punishments were bestowed upon this generation, as well as the greatest expressions of Hashem’s love and the most sublime encomium and encouragement. All the chastisements and castigations of this period were because of Hashem’s especial love: “to afflict you in order to test (or, to elevate) you, to do benefit to you in your end” (Devarim 8:16).

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As Heard From Rabbi Avigdor Miller ZT”L

“And I, behold have taken the Levites.” (3:12)

A remarkable lesson is provided by this episode. The family of Levi was singled out as a penalty for their wrathfulness when they imperiled Jacob and his sons by taking heavy vengeance for the dishonor done to their sister. (Beresheet 34) Their father had rebuked them for endangering the whole family (ibid 34:30); and on his deathbed he cursed their anger and deprived them of a share in their land. (ibid. 49:7)

But we see that just because of their wrath, they became chosen by Hashem instead of the Bechorim (first-born). For when Moshe saw the Golden Calf he announced “Who is for Hashem, to me!” “And all the sons of Levi were gathered to him” (Shemot 32:26); and because of their wrathful action against the sinners they were now chosen by Hashem forever.

Thus we learn that no natural emotion or character trait is intrinsically evil: “G-d made the Man right (Yashar).” (Kohelet 7:29) But good or evil depends on the manner in which these emotions and Character traits are exercised.

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As Heard From Rabbi Avigdor Miller ZT”L

“And all the Maaser” (27:30)

The Torah laws of giving or separating Maaser (tithe) are demonstrations that all things come from the Creator to us, so that we learn that it is not, that we give to Him one tenth, but it is He that gives us nine tenths.

Similarly, “the Seventh Day is to Hashem your G-d” (Shemot 20:9) is a reminder of our gratitude that “Six days you may toil and do all your work.” (ibid.)

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As Heard From Rabbi Avigdor Miller ZT”L

“And you shall proclaim on this self-same day, a holy convocation it should be to you.” 23:21

Here, we see a most unexpected phenomenon: the Giving of the Torah is not mentioned.

The day is called “the Festival of Reaping” (Shemot 23:16) and “the day of the First Fruits (Bikurim)” (Bamidbar 28:26), and here it is noted as the 50th Day after the Omer (23:16). But nothing is said about the most stupendous event in the world’s history, when Hashem spoke from Mount Sinai to the entire nation.

The Men of the Great Assembly mention it in the prayers as “the time of the giving of the Torah,” but in the Torah itself only names of materialistic significance are found. This most remarkable phenomenon is paralleled by another remarkable fact: the obligation of Birkat Hamazon, to render thanks for satiation of bread, is written openly in the Torah (Devarim 8:10) and all the Sages are unanimous that this is a “Torah obligation.” However, the obligation to pronounce a Beracha for reading or saying words of Torah is not mentioned openly in the Torah, and not all authorities agree that it is a Torah obligation, although the greatest of Hashem’s gifts is the Torah. “It is more precious than pearls…” (Mishle 8:11)

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As Heard From Rabbi Avigdor Miller ZT”L

“You shall be holy for I Hashem Your G-d am holy.” 19:2

Fundamentally this means: “Think as I Think.” The most important part of the personality is the mind. Therefore we can most effectively emulate the holiness of Hashem by means of emulating His thoughts. Everything in the Torah is an example of Hashem’s thoughts, as He wishes us to think. Therefore we study His words in order to acquire (what He shows us to be) His attitudes.

He regards Man as “the image of G-d” (Beresheet 1:27), and we should train our minds to think likewise.

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Perke Avot

As Heard from Rabbi Avigdor Miller ZT”L

“Rabbi Yossi says: …and let all your deeds be for the sake of Heaven.” (Abot 2:12)

Rabbi Yossi was one of the five greatest disciples of Rabban Yohanan ben Zakai. He was a Cohen and was noted to be a “Haseed,” who served Hashem in an extraordinary manner in all aspects of service.

The Mishna lists for us three cardinal paths by which R’ Yossi lived. In the final one he teaches us that we can practice having all of our actions done ‘In order to serve You Hashem,’ and thereby reach high levels of perfection, through mundane as well as spiritual actions.

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