“And you shall choose life.” (30:19)

The fact that we have some free will, freedom of action not results, is the greatest of miracles. Since Hashem is the only one with actual existence, “En od melevado,” His free will to do is exclusive. And so, only as a result of the benevolence and omnipotence of Hashem are humans granted this Godly gift of choice.

All of our success in this life and in everlasting life is dependant on how we use this great gift of free will. The constant tests of life which can bring us to unlimited spiritual heights or the opposite all hinge on our free will choices. From this we can understand that Hashem does not bring us a test that we are not able to pass. Since our free will must be maintained in order for us to be held accountable. So if a test does not allow us to exercise our free will, it is not a test which we would be responsible for.

This Mitzvah, to choose life, is one of the highest degrees (Shaare Teshuba). This means that not only does Hashem allow us the free will to choose and He also tells us that we possess the ability to choose. But not only this, Hashem in his great kindliness also urges us to “Choose Life.”

This means that when we keep His Torah we are not only choosing Life, but we are pleasing Hashem who “desires Life” (Yechezkel 18:23) for us.

Thus whenever a good deed is done, we can beforehand add the intention of fulfilling this Mitzvah of “choosing life” in order to cause pleasure to Hashem Who is so greatly interested in the life of every one of His beloved people.

Shabbat Shalom

“And they afflicted us and they put upon us hard labor.” (26:6)

“And we cried out to Hashem the G-d of our fathers and He heard our voice…and Hashem took us out of Egypt.” (26:7)

One reason for the affliction was to induce them to cry out to Hashem and thereby gain more Awareness of Him. This (in addition to the promise in the covenant to the Abot) is here declared the reason for the deliverance from Egypt. By dint of their outcry, they sharpened and clarified their awareness of Hashem so that they became ready for the great events that followed.

“He gives wisdom to the wise.” (Daniel 2:21) When by their outcry, again and again, they acquired the wisdom of Awareness of Hashem by their own efforts. Hashem thereafter bestowed upon them a gift of very great wisdom of Awareness by means of the Ten Plagues, the episode of the Sea, the Mann, the unequalled spectacle of Hashem’s voice at Har Sinai and the Clouds of Glory overhead by day and night.

Indeed, the pious heartfelt outcries deserved this sublime reward. But had there been no afflictions, there would have been no outcry. Affliction was the great gift.

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

Shabbat Shalom

“For it is an abomination to Hashem your G-d all that do these.” (25:16)

Deceit in money matters, even if done by error such as by incorrect measuring vessels, is impossible of restitution because the sinner does not know how many persons he has wronged. “The punishment for (wrong) measures is worse than the punishment for incest.” (Baba Batra 88B) Not because incest is less serious. Although very severe penalties result from incest, yet with heavy penance and suffering it can be atoned.

But thievery can never be fully atoned unless full restitution is made to each victim, even if cheated for a penny. This is therefore an abomination.

Aside from the impossibility of full restitution, this verse states that “anyone that does injustice” to a fellow man is an abomination. To wrong your brother in money matters is thus extremely displeasing to Hashem. But, to wrong him with hurtful words is even worse (Baba Metzia 58B).

We see how very important is Repentance. Teshuba is not possible for a sin against a fellow man (whether deceit in money or hurtful words), unless he forgives you. However, an extremely heinous crime of Ervah/immorality requires only that Hashem should forgive. Therefore it is less fearsome than sins against our fellow man whose forgiveness is not always available.

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

Shabbat Shalom

“By the mouth of two witnesses or three witnesses the matter is established.” (19:15)

If two witnesses suffice, why is it necessary to say that three witnesses are also effective? But here an important principle is enunciated: even though the third witness was entirely unnecessary, yet his willingness to participate in the testimony makes him fully responsible, no less than the first two witnesses. When all three are found to be false, even the superfluous third man is subject to the full penalty which is imposed on the first two.

A valuable lesson is thereby learned: if such is the penalty for joining the wicked, even though he added nothing to their evil deed, then how much greater is the reward of one that joins the righteous, even when he actually adds nothing to their virtuous deed (Sanhedrin 9A).

Thus, when Shem saw his father Noach uncovered and he took a garment to cover him, (as is written: “And Shem took, and Yafeth, the garment” Bereshit 9:23, where the word “took” - Vayikach - is in the singular, to denote that he alone began the act of covering his father, and Yafeth subsequently grasped the garment to participate), the deed could have been done by Shem alone. Yet, when Yafeth held onto the garment he was rewarded and blessed for his desire to participate, although he was not needed and his efforts added nothing. And even when unable to participate in actuality, Hashem prizes those that pray for good causes and good men; and He even rewards all that desire the good causes in their hearts for they desire to participate.

We thereby gain a lesson of very great value: how important are righteous intentions, even when no actual accomplishment could be produced.

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

Shabbat Shalom

“You Shall Eat…And You Shall Rejoice.” (12:7)

Although this may imply singing and even dancing, yet singing and dancing are never explicitly mentioned in the Torah. Therefore, we understand that the eating of these offerings is in itself the rejoicing whereof it speaks. It is remarkable that Hashem’s Torah considers eating as the fulfillment of the desire for happiness. In this, the holy nation is thereby entirely different from all the nations of antiquity that sought enjoyment from various activities, none of which are mentioned in Hashems Torah. The nations celebrated with spectacular demonstrations such as races, gladiators, parades to display power of luxuries, sacrifice of human victims and presentation of plays or stories of heroes. But, the Torah never even hints of any pleasure other than the simple joy of eating. The self-controlled holy people find joy in eating “before Hashem”: the gratitude for food, with the awareness that they ate “before Hashem,” was their joy.

When Yitzchak wished to confer a blessing upon his son Esav, he said to him: “Go out to the field and capture for me venison. And make for me savory food such as I fancy and bring to me so that I shall eat in order that my soul shall bless you.” (Bereshit 27:3-4) “Yitzchak loved Esav” (ibid 25:28); why then did he stipulate a condition, especially in view of the unimportance of the condition (”make for me a savory food”)? But he wished to confer the very best blessing upon his son, and this great father knew the power of physical emotion as motivation for intellectual and spiritual decision(”in order that my soul should bless you”).

Thus also the holy nation that loves Hashem, in order to augment this love, they eat and rejoice before Him; and thereby they gain the acquiescence of the body together with the mind to evoke the strongest feelings of devotion to Hashem. Eating is one of the most effective means of achieving the emotions of Gratitude and of Love.

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

Shabbat Shalom

“And you shall remember the entire journey that Hashem your G-d led you these forty years in the wilderness.” (8:2)

When Rabbenu Yonah wished to point out the great importance of a Mitzvat Aseh (positive Commandment), he states that some of the most obligatory duties required by Hashem are expressed in the form of a Mitzvat Aseh. This verse is among the examples of such great duties and principles cited by Rabbenu Yonah (Shaare Teshuba 3:17): “The great virtues of remembering His kindnesses and of meditating upon them, as is said “And you shall remember the entire journey” and it is said “They meditated in the kindnesses of Hashem.” (Tehillim 107:43)

Thus we learn that this verse, “You shall remember”, refers not only to the nation in general and not only to the journeys in the Wilderness. But, it imposes the obligation upon every individual to look back upon his own journeys in life and to spend some time meditating upon them in order to appreciate more greatly how much he must be grateful to Hashem for His many kindnesses.

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 an example of the method of utilizing commandments to the nation in general as admonitions for each individual.

When Rabbi Miller ZT”L was asked by a grandchild to reminisce upon his youth, the Rabbi responded. “Talking about the olden days is a waste of time. However, in the context of ‘you shall remember’ (see above), it is a Mitzvah.”

Shabbat Shalom

As Heard From Rabbi Avigdor Miller ZT”L

One of the chief functions of a person’s life is to gain ‘Daat.’ Daat is defined as: True knowledge, Awareness of Hashem, Sensory perception, A Torah mind. “How great is Dea (Daat) since it was placed in between two names of Hashem. Kel Deot Hashem.” (Berachot 33A) Acquiring ‘Daat’ is such a primary objective that it is mentioned by the Prophet (Samuel 1:2) while nestled between two names of G-d.

Our minds are Divinely given. In fact, Hashem created us in the image of G-d through the Neshama (soul) that He ‘blew’ into us. Our minds are infinitely capable and how we utilize this great opportunity will determine our level of success in this world and the next.

One way we can access the depths of our minds is through formulating pictures/sensory perception which activate deep impressions in our conscious and sub-conscious. It is one thing to read about how fire burns as compared to feeling the heat of fire thereby gaining real sensory perception. Shelomo Hamelech writes in Mishle (6:6). ” Go to the ant you lazy fellow And see its ways and gain wisdom…” Shelomo didn’t say to read about the ant but advises to Go and look at its ways. This is in order to teach us the importance of gaining Daat through our senses.

With this we can understand another reason for mourning the destruction of the Bet Hamikdash. Not only for Hashem’s Glory which is in exile and because of G-d’s Nation which was slaughtered and the loss of the Holy Service in the Temple including the gathering of the Jewish People to Jerusalem which produced a Santification of Hashem’s Name.

But we are also mourning for the loss of that great opportunity to gain physical Daat through seeing the Bet Hamikdash, G-d’s House, and witnessing all of the daily miracles and basking in the splendor.

Shabbat Shalom

“Mizmor Shir Leyom Hashabbat Tov Lehodot LaHashem…” (Tehillim 92:2)

“A Psalm, a song for the Shabbat Day. It is Good to give thanks to Hashem…” What is good? The best thing in the world is to give thanks to Hashem. That is our job and Shabbat is the time. We are called ‘Yehudim’, after the name Yehuda that our great Mother Rachel named her son. She said “This time I will Thank Hashem.” The Yehudim are the Nation whose purpose is to Thank Hashem. “Ki simachtani Hashem befaolecha… You’ve made me happy Hashem with Your handiwork, I sing at the deeds
of Your hands.”

It’s a wonderful and marvelous world! Look at the beautiful sky. Isn’t it a wonderful day? We have to teach ourselves the happiness of life. Life is happy and Hashem wants us to enjoy this great gift of Olam Hazeh (This world).

“Olam hesed yibaneh” (Tehillim 89:3). The world is built on Kindliness. We have a kindly Father. Instead of complaining and ignoring all the blessings He is showering on us, let’s utilize the Shabbat and sing of the deeds of Hashem’s Hands.

Let’s thank Hashem for Water which we cannot live without. Therefore, Hashem created the world with a reservoir covering 65% of of the Earth. The Oceans are holding water which is briny and not suitable for drinking. So Hashem brings the Sun’s rays, from 93 million miles away, and in eight minutes (”ad mehera yarutz debaro”) sunlight comes to the surface of the ocean causing the water to evaporate. Only pure water vaporizes, rising to form clouds. Hashem causes the winds to blow the clouds over the continents and condense. Pure, life giving, rain water is brought to the soil and our reservoirs. Water causes your eyes to sparkle. It is the water that makes you able to see. Water is the most important element of the blood, causing your blood to be liquid and flow freely to bring nourishment to your body. Baruch Hashem for the glass of Water! Shabbat should make you happy & filled with Bitachon in the kindliness of Hashem. Try to appreciate that gift. That is part of the purpose of Shabbat.

Shabbat Shalom

“My (Hashem’s) Bread.” (28:2)

HaRambam (More’ Nevuchim) devotes many chapters to explain away all expressions which might imply corporeality (physicality) to Hashem. Thus, the “eyes of Hashem,” the “hand of Hashem,” “Hashem came down,” “Hashem rejoices,” and numerous other examples which attribute physical properties to Hashem. RMBM declares that it is a serious heresy to believe that such physical descriptions are actually true (Teshuba 3:7).

Now the great question presents itself. If such beliefs are heretical, why does Hashem’s Torah employ such forms of speech that could mislead men into serious errors?

The answer is that despite the peril that men might be led into error by these words, yet these very expressions are urgently necessary in order to prevent a much greater peril. For, as wrong as is the belief in the corporeality of Hashem, the lack of belief in Hashem(atheism) is even worse. Even the belief in an impersonal G-d, conceived merely intellectually without genuine Awareness of Him, is also a very great failure for men.

Thus, Hashem insists that we maintain the principle of His incorporeality and that He is infinitely sublime over all human attributes. But at the same time we must employ all physical expressions when speaking of Hashem, in order to gain a strong and realistic Awareness of Him. Men live by their senses more than by mere intellectuality. In order to make the belief in Hashem effective, the intellectual concepts must be transformed into physical Awareness as much as possible. Therefore we serve Hashem in the Sanctuary as a King is served in the palace. We pray with words to Him, although He knows our thoughts & doesn’t need the sound of our voices. We think of Hashem’s eyes that gaze down upon us. We respect our fellow man because he is the “image of Hashem.” We bow to Hashem even though He is supremely unaffected by any honor which we render Him.

All of these physical attitudes and acts are not necessary for Him. They are urgently necessary for us in order to gain a sensory perception & true Awareness of Him. This Awareness is our purpose in life. Therefore, all the physical terms used by the Torah (and the physical deeds required by the Torah) are vital to bestow upon us the gifts of Fear and Love of Hashem, with which we serve Him when we bring the “bread” offering.

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

Shabbat Shalom

“This is the statute of the Torah.” (19:2)

The subject of Parah Adumah (the red heifer) is based on the fact of the Tum’ah of a dead body. This is the most severe form of uncleanliness and is called “the father of the fathers of Tum’ah.” One explanation for this severity of the uncleanliness of the dead is as follows:

The Chovot Halevavot (Yichud Hamaaseh 5) declares that the first and most prevalent doubt concerning the principles of Torah is the doubt in the truth of Life after death (Olam Haba). We can readily perceive the reason for the persistence of such a doubt, in the fact of death itself . When confronted by such catastrophic phenomenon as death actually is, it requires strength of character and of intelligence to overcome the powerful impression caused by the death of a person.

In order to reinforce the confidence in the Existence after death, it is imperative that we have as little contact with the dead as possible, and also that the dead be buried immediately. To encourage these principles, the extreme restrictions of Tum’ah of the dead are especially effective.

Death is the greatest falsehood in the Universe, for the fact of death causes men to weaken in their belief of the most important truth of the universe (after the belief in Hashem) which is the belief of Life after death. “This world is but a vestibule before the World to come. Prepare yourself in the vestibule in order to enter the banquet hall” (Abot 4:16). Because of this effect of Death upon the minds of men, it is the worst form of Tum’ah. “When a man dies” (19:4) Death is the greatest falsehood. When Hitler murdered 6 million innocents, and then he saw that he was losing the war and would face retribution, he thereupon swallowed a perfumed poison and thus painlessly left the world thinking he escaped the great punishment that awaited him. Thus the phenomenon of death is an enormous deception which conceals the True fate of the evil man in the Afterlife from men’s eyes.

Such enormous deception requires a very great label to identify it. And therefore Hashem declares here that no Tum’ah is as severe as the uncleanliness of death.

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

Shabbat Shalom