As Heard From Rabbi Avigdor Miller ZT”L

“Behold, to Hashem your G-d belong the heavens and the heavens above the heavens, the earth and all that is in it. Solely in your Fathers did Hashem delight to love them, and He chose their seed after them, from all the nations, in you as of this day.” (10:14-15)

These verses can be construed as follows: Hashem created the entire universe for the sake of your righteous Fathers, for He delights in them more than the entire Universe. Because of these Fathers, Hashem has chosen their seed after them from all the nations, to continue to love their seed more than anything else in the Universe. This love is eternal, for all subsequent generations. The expression “after them” probably means: those of their seed that follow the Fathers in their loyalty to Hashem. The expression “from all the nations” probably stipulates that the seed of the Fathers, in order to be beloved over all the nations, must abstain from the ways of all the nations and must go solely in the ways of the Fathers.

“Solely in your Fathers…(and) in you.” This thunderous declaration that in this vast Universe, Hashem delights solely in the Fathers and in their seed, is clearly demonstrated by a most open fact. The Creation of the Universe is granted in the Torah merely 56 verses. The history of Mankind is given only ten chapters. But subsequently, the entire Torah of Hashem is devoted to the Fathers and to their seed, the people of Israel. According to this allocation of space in the Torah, the entire Universe and all the nations of the world are vastly unimportant in the esteem of the Creator in comparison to His regard for Israel.

Actually, this is an understatement. The Creation of the Universe and the events that transpired thereafter are written in the Torah only as a necessary preface to Beresheet 12 where Abraham appears. Everything before Abraham was intended for the purpose of the beginning of history and the history of his seed. Thus the Creation of the vast Space of millions of star-worlds, and all the events of Adam and Cain and Hevel and of Noach and the Great Flood: all have a place in Hashem’s Torah solely as an essential preface and introduction for the story of those that Hashem delighted in them alone.

And because of Israel’s vast importance, therefore they are showered with warnings and harshest castigations, because their continued excellence is required to justify the Creation of the Universe.

Quoted from “Fortunate Nation” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“On the door-posts of your house and of your gates.” (6:9)

To be always mindful that Hashem has given the house to you. The house is His property, and you are only tenants. Every room is adorned with Mezuzot to remind us of the Owner, so that we be always grateful for the privilege of using His dwelling. Similarly, when we entered the land (27:2) we were commanded to set up, at the place of entry, stones inscribed with Torah, to keep us mindful that “you come to the land which Hashem your G-d gives to you.” (27:23)

Thus whenever an Israelite enters or leaves his abode, he must utilize the Mezuzah to remember that Hashem is the Owner. And as he sits in his home, he is reminded from the Mezuzah that he is a guest of the Holy One blessed is He, and a guest behaves in the very best manner.

The Mezuzah is silent, but it looks on at all that is done in the house, and it hears all that is said. Hashem certainly knows all, but the Mezuzah keeps us mindful of Hashem’s surveillance.

“In order that it be good for you and your sons after you, and in order that you have long days on the land.” (4:40)

The fulfillment of Hashem’s commandments is a source of existence. Apart from the reward that Hashem gives, the Torah-regimen is in itself conducive to the welfare of its adherents. The provisions against fraternizing with non-Israelites, the law of respecting ones fellowman’s property-rights, the requirement of self-control in diet and physical indulgence, the high regard for the dignity of Man (”the image of G-d” Bereshit (1:27), the complete rest on the Shabbat and other holy days when men have leisure for the Torah-study, the strict obedience to parents and the Torah-magistrates, and the many exhortations and admonitions to righteousness: comprise a prudent and orderly way of life that results in the maximum opportunity for achievements of body and soul.

The national benefits are also achieved by the Torah-system, and thus “you shall have long days on the land.” And all the ways of the Torah are intended for the ultimate purpose of imparting the perfection which prepares man for the Afterlife, which is the ultimate Good and the ultimate Length of Days.

Quoted from “Fortunate Nation” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“That Hashem your G-d carried you just as a man carries his son.” (1:31)

This is a most significant declaration.

Israel, and Israel alone is Hashem’s son, as He had declared: “My son My firstborn is Yisrael” (Shemot 4:22) and “Send forth My son.” (ibid. 4:23)

All the severe castigations and the heavy chastisements (which our enemies delight in pointing out how the Israelites failed) were the strongest demonstrations of Hashem’s love. “And you should know with your heart that just as a man chastises his son, so does Hashem your G-d chastise you.” (8:5)

Although this generation was privileged to see and to be close to Hashem more than any other generation, yet the principle that Hashem bears Yisrael in His arms as His son continues to hold for all their generations.

This is an astonishing statement which we ourselves would never have dared to say. Yet Hashem declares openly for the entire world to hear that the loyal and observant Jewish nation is held in His arms as a father holds his beloved child.

“And you spoke up and said: We have sinned to Hashem. We shall go up and fight, as all that Hashem commanded us.” (1:41)

“And Hashem said to me, say to them, you shall not go up.” (1:42)

Here we see a remarkable lesson. The people regretted their previous attitude and they confessed their Sin (”We have sinned”), and now they were ready to perform the duty which they had before feared to do. Why was their repentance rejected, and Hashem forbade them to go?

We are accustomed to the attitude that although we postpone we can always repent and accomplish even later whatever we should have done earlier.

But here we learn that Hashem often offers certain opportunities at a certain time, and if not utilized by us, the opportunity is lost forever. Whatever we do subsequently to fulfill our duty is not the same as having done it at the proper time.

But here there was an especial reason why Hashem rejected their offer to obey, for His intention was to keep the Nation together under the direct tutelage of Moshe for 40 years in the Wilderness.

Quoted from “Fortunate Nation” by Rabbi Avigdor Miller ZT”L

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“And Moshe wrote their goings forth according to their places of journeying by the mouth of Hashem.” (33:2)

Moshe wrote at Hashem’s command. “Said the Holy One blessed is He to Moshe: Write the journeys that Israel journeyed in the Wilderness in order that they know the miracles that I performed for them.” (Bamidbar Rabbah 23:1) Even though here nothing more than the mere journeys are mentioned, without relating the miracles. Yet this alone was a major miracle, that they journeyed to this place and then to another place and thus they continued without starvation and mishap. And each place provided them opportunities to be patient and to gain perfection by proper self control and patience.

Rabbenu Yonah (Shaare Teshuba 3:17) wrote of “the importance of remembering Hashem’s kindnesses and meditating on them, as was said “You shall remember all the journey.” (Debarim 8:2) Thus by reading the narration of the journeys in the Wilderness we perform an important commandment to remember Hashem’s kindliness.

Rabbenu Yonah teaches that this commandment requires us to look back and examine our life’s journeys to recognize Hashem’s kindliness to each of us individually. In one’s journey through life, many perils and illnesses and misfortunes and evil influences hovered nearby, even though he was totally unaware of them.

And Hashem continued to protect him as he journeyed from childhood to adolescence and on to adult maturity. He must be Grateful also for the continued well-being of his wife and children, and he must always be aware of the tragedies that others had suffered, but from which he had been protected by Hashem.

This is the method of utilizing commandments to the nation in general as admonitions for the individual. And like our Nation today, we too shall look back and understand that it was all done “to do good for you in your end.” (Debarim 8:16)

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

“Remembering Hashem’s Kindnesses in Your life”

Some benefits are:

• Fulfilling a Positive Torah Mitzvah
• Increased Awareness of the Divine guiding Hand
• Increased Emunah and Bitachon/Trust in Hashem
• Appreciation and Gratitude for what we received.

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

“And on the day of the Shabbat, two lambs…” (28:9)

What is the message that is proclaimed by the Shabbat offerings?
Three gigantic principles are being enunciated.

1) The Universe was created from Nothing. “By the Word of Hashem the heavens were made; and all their host by the breath of His mouth” (Tehillim 33:6). “For He spoke, and it became; He commanded, and it arose” (ibid. 33:9). Forever Hashem, does Your Word stand in the heavens” (ibid. 119:89). “You established the world and it stands” (ibid. 119:90). The word “Hashem means “Being” and also “Causing Being”. He alone has intrinsic existence (”Being”), and all that exists has come into being and remains in being, because of His Will. Thus all of what we call Reality is solely His Will.

2) “The world is built with Kindliness” (ibid. 89:3). Every phenomenon: every object and every process are intended for kindly purpose. “For His kindliness is everlasting” (ibid. 118:1), not only in the sense that the processes of the world continue to function forever with the same purpose of benevolence for life in this world; but the phenomena of the world, if utilized properly by the holy nation, cause the eventual happiness of the Afterlife, which is forever.

3) “Between Me and the sons of Israel it is a sign forever, that in six days Hashem made the heavens and the earth” (Shemot 31:7). The message of Shabbat proclaims that this superlative privilege of serving as agents in the promulgation of Hashem as the Creator: is given solely to the sons of Israel. No other nation (or creed) is permitted to assume the dignity of this function, and therefore cannot be justified in declaring a Shabbat, whether on the seventh day or any other day of the week. “The Kingdom of Cohanim, and the holy people” (Shemot 19:6) are elected by Hashem for this function.

The Mussaf-offerings of Shabbat come to remind us of these three principles. Even today, when we are unable to bring these offerings, we are still expected to proclaim these outstanding lessons of the Shabbat.

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

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

Ahavat Yisrael – Blessing Jews

“And I shall bless those that bless you.” (12:3)

From the very beginning Hakadosh Baruch Hu decreed: “va’avarecha mevarachecha” – I will give berachot to all those who bless Am Yisrael. The Talmud (Hullin 49A) states that this promise extends also to the descendants of Abraham Abinu. Therefore, the first thing for us to understand is how great is our duty to bless the Jewish nation.

When you come to the last beracha in the Amida, you put all you have into it as you pray for Am Yisrael you say, “Establish peace, goodness and blessing, life, grace and kindness, and compassion over us and over all of Israel Your nation.” This beracha is so important because it is a mitzvah in the Torah to bless Am Yisrael.

When you walk down a Jewish street and every house has a big mezuzah on the door; when you attend Shul and at a wedding, Bar Mitzvah etc.; before leaving your home.

Say a beracha for those people.

Say aloud that:

• Everyone in those homes should enjoy Long Life with Good Health.
• They should all have a comfortable livelihood.
• Pleasure and satisfaction from their children
• Fine matches for their children
• Only semahot/happy occasions in their houses, nothing but joy.
• They should be able to Learn Torah with sweetness.

And Hashem will say: I’m listening, and I shower my blessings on you.

When you gain this attribute of constantly blessing Jews you will:

• receive blessings from Hashem,
• and fulfill a mitzvah from the Torah,
• and emulate Hashem who “Loves His Jewish nation” (Daily Prayers),
• and you will cause yourself to increase your own love of your Jewish brothers, which is another mitzvah of loving your fellow Jew, Ahavat Yisrael.

Daily Prayer: “I hereby accept upon myself the positive commandment to: Love my fellow Jew as I love myself.” And I hereby Love every one of the B’nei Yisrael as I love myself and all I possess.”

May we thereby gain the merit to see the rebuilding of The Bet Hamikdash soon.

Adapted from “The Beginning” By Rabbi Avigdor Miller ZT”L

As Heard From Rabbi Avigdor Miller ZT”L

“They shall take for you a red heifer, perfect.” (19:2)

Included in “perfect” is also the requirement that also the color should be perfect without any hairs of a different color. Here we see the possibility of understanding this mystifying procedure of the purification by the Parah Adumah. This heifer, with a beautiful coat of red hair without a blemish even in the perfection of its color, was therefore a rarity, and it was so expensive that its owner became wealthy when he sold it to the public use. (Kiddushin 31A)

Yet despite its striking beauty, this enormously costly creature could accomplish nothing of the purification procedure while it was still in a state of its beauty. Only after slaughtering it and then burning it into ashes could it achieve the purpose of purifying the unclean person or object.

This symbolizes a vastly important parallel: The Israelite is to Hashem the most precious object in the world. Even one Israelite is more valuable to Hashem than the entire Universe (”For my sake the world was created” – Sanhedrin 37A). Yet throughout his life he is susceptible to sin or even to entire self-ruination, no matter how perfect he is. The most beautifully righteous man becomes truly purified only when he dies and is interred and his body turns to ashes, exactly like the Parah Adumah.

“Greater are the righteous after their death, more than in their lifetime” (Hullin 7B0 and the procedure of the Parah Adumah comes to emphasize the importance of the Afterlife as the culmination of all men’s efforts to gain true excellence in the eyes of Hashem. The righteous, that bask in the splendor of Hashem’s favor, perceive that their death and destruction of their bodies constituted the final purification.

The Israelite individual is the most precious object in the entire Universe while he is alive. Yet his ultimate and most sublime excellence is achieved when he becomes ashes in the earth.

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

Shabbat Shalom

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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